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but which the flesh betrays us to; not to which our knowledge leads us, but our sensuallity.
but which the Flesh betrays us to; not to which our knowledge leads us, but our sensuality.
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if I yet pleased men &c.
if I yet pleased men etc.
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but upon a Si, a supposition:
but upon a Si, a supposition:
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whilst the winde sits right to fill them;
while the wind sits right to fill them;
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and tells us, we shall not die;
and tells us, we shall not die;
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and build up thy self in this holy faith:
and built up thy self in this holy faith:
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as it were the set number of the strings;
as it were the Set number of the strings;
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and do seldome or never turn aside;
and do seldom or never turn aside;
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and therefore we will not insist upon it;
and Therefore we will not insist upon it;
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(35) sermon (DIV2)
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as he did a Ramme for Isaac? NONLATINALPHABET;
as he did a Ram for Isaac?;
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and that more fall by presumption, then despair:
and that more fallen by presumption, then despair:
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yet bodies do not offend, but in their parts;
yet bodies do not offend, but in their parts;
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and if we fight, a Sermon is the Alarum to Battell;
and if we fight, a Sermon is the Alarm to Battle;
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for the Lord onely knoweth who are his.
for the Lord only Knoweth who Are his.
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is honest, because he deserves not to be hang'd.
is honest, Because he deserves not to be hanged.
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and sealed up the testimony, which is against them;
and sealed up the testimony, which is against them;
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as nothing, and this helpe we have by Meditation.
as nothing, and this help we have by Meditation.
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and goe softly, as if they were afraid to awake their hearers:
and go softly, as if they were afraid to awake their hearers:
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He hath shewn thee, O man, what is Good: He hath shown thee, Oh man, what is Good:
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if he say Goe, I goe. The reason of this is plain;
if he say Go, I go. The reason of this is plain;
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and whatsoever is reasonable, is a Law;
and whatsoever is reasonable, is a Law;
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so that if we die, it is in our volo, in our will;
so that if we die, it is in our volo, in our will;
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as easie for Mercy to open our hands now as then;
as easy for Mercy to open our hands now as then;
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and when these depart, this joy perisheth. For in the third pleace;
and when these depart, this joy Perishes. For in the third pleace;
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and so goe round about the City; and so go round about the city;
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For, saith Clemens, Vidisti fratrem tuum? vidisti Deum tuum:
For, Says Clemens, Vidisti fratrem tuum? Vidisti God tuum:
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I may well take off your eye from these sad and wofull spectacles;
I may well take off your eye from these sad and woeful spectacles;
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He is like an Angel, visible or invisible as he please. He is like an Angel, visible or invisible as he please.
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the reason why we are not taught, is because we will not learn.
the reason why we Are not taught, is Because we will not Learn.
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and are at their NONLATINALPHABET, their end, before they begin;
and Are At their, their end, before they begin;
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then to be willing to mistake their way;
then to be willing to mistake their Way;
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He that can thus keep himself unspotted of the world, will lift up pure hands,
He that can thus keep himself unspotted of the world, will lift up pure hands,
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and beat down his body and be ready to hearken what the Lord God will say;
and beatrice down his body and be ready to harken what the Lord God will say;
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He is wise, & whatsoever evil he brings, he can draw it to a good end,
He is wise, & whatsoever evil he brings, he can draw it to a good end,
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as we use to say, the Sun is risen, because it is day;
as we use to say, the Sun is risen, Because it is day;
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for in their answers, he sees nothing but lies.
for in their answers, he sees nothing but lies.
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strikes off their embroydery, that they might learn to be more glorious within.
strikes off their embroidery, that they might Learn to be more glorious within.
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(12) sermon (DIV2)
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Ite ad Stlo. Go to my palace, which was in Shiloh; Item ad Stlo. Go to my palace, which was in Shiloh;
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not to see, what they see;
not to see, what they see;
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(13) sermon (DIV2)
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and it is more probable that a froward will, will be more froward and perverse,
and it is more probable that a froward will, will be more froward and perverse,
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In all these no ataxie or disorder, not the least stoop nor declination from reason;
In all these no ataxy or disorder, not the least stoop nor declination from reason;
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what reason can be given for this his Delivery? Here the object is so radiant, that it confounds the sense,
what reason can be given for this his Delivery? Here the Object is so radiant, that it confounds the sense,
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If wee speak to our servant, and say Goe, he must goe;
If we speak to our servant, and say Go, he must go;
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and every faculty of the mind;
and every faculty of the mind;
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Deliver'd to Joseph and Mary, to whom, saith the Text, he was obedient:
Delivered to Joseph and Marry, to whom, Says the Text, he was obedient:
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when he lay pressed under the sinnes of the whole world.
when he lay pressed under the Sins of the Whole world.
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He is gone the way of all flesh; what their fancy lead them to;He is gone the Way of all Flesh; what their fancy led them to;
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE A SERMON Preached on Christmas-Day. HEB. 2.17.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE A SERMON Preached on Christmas day. HEBREW. 2.17.
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Wherefore in all things, it behoved him to be made like unto his brethren —
Wherefore in all things, it behooved him to be made like unto his brothers —
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THis high Feast of the Nativity of our blessed Saviour is called by Saint Chrysostome NONLATINALPHABET, the great Metropolitane Feast;
THis high Feast of the Nativity of our blessed Saviour is called by Saint Chrysostom, the great Metropolitan Feast;
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For as to the chief City the whole Countrey resort, Thither the tribes goe up, saith David, even the tribes of the Lord, Psal. 122. So all the Feast-dayes of the whole yeare, all the passages and periods of our Saviours blessed oeconomy, of that great work of our Redemption;
For as to the chief city the Whole Country resort, Thither the tribes go up, Says David, even the tribes of the Lord, Psalm 122. So all the Feast-days of the Whole year, all the passages and periods of our Saviors blessed economy, of that great work of our Redemption;
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all the solemn commemorations of the blessed Saints and Martyrs meet and are concentred in the joy of this Feast:
all the solemn commemorations of the blessed Saints and Martyrs meet and Are concentred in the joy of this Feast:
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If we will draw them into a perfect Circle, we must set the foot of the Compasse upon this Deus similis factus, God was made like unto man;
If we will draw them into a perfect Circle, we must Set the foot of the Compass upon this Deus Similis factus, God was made like unto man;
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but if we remove the Compasse, and deny this Assimilation the Incarnation of Christ, there will be no roome then for the glorious company of the Apostles;
but if we remove the Compass, and deny this Assimilation the Incarnation of christ, there will be no room then for the glorious company of the Apostles;
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For the Noble Army of Martyrs, the Circumcision is cut off, the Epiphany disappears, our Easter is buried,
For the Noble Army of Martyrs, the Circumcision is Cut off, the Epiphany disappears, our Easter is buried,
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and the Feast of the holy Ghosts Advent is past, and gone from us, as that mighty wind which brought it in.
and the Feast of the holy Ghosts Advent is past, and gone from us, as that mighty wind which brought it in.
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Blot out these two words, Puer natus, a Child is born, the Son of God made like unto us, and you have wip'd the Saints all out of the Kalendar.
Blot out these two words, Puer Born, a Child is born, the Son of God made like unto us, and you have wiped the Saints all out of the Calendar.
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We will not now urge the solemn Celebration of it, that hath been done already by many, who have thought it a duty not onely of the Closet,
We will not now urge the solemn Celebration of it, that hath been done already by many, who have Thought it a duty not only of the Closet,
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but the Church, and a fit subject for Publique Devotion, and upon this account Antiquity lookt upon it with joy and Gratitude,
but the Church, and a fit Subject for Public Devotion, and upon this account Antiquity looked upon it with joy and Gratitude,
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as upon a Day which the Lord had made, and Saint Austin commends this Anniversary Solemnity,
as upon a Day which the Lord had made, and Saint Austin commends this Anniversary Solemnity,
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as delivered to after-Ages either from the Apostles themselves, or decreed by Councells, and devoutly retain'd in all the Churches of the world.
as Delivered to Afterages either from the Apostles themselves, or decreed by Counsels, and devoutly retained in all the Churches of the world.
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But we doe not now urge it;
But we do not now urge it;
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for when power speaks, every mouth must be stopped, Logick hath no sinews, an argument no strength, Antiquity no Authority, Councells may erre, the Fathers were but children, all Churches must yield to one,
for when power speaks, every Mouth must be stopped, Logic hath no sinews, an argument no strength, Antiquity no authority, Counsels may err, the Father's were but children, all Churches must yield to one,
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and the first Age be taught by the last;
and the First Age be taught by the last;
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speech is taken from the faithfull Counsellors, and judgement from the Aged, and but yesterday that monster was discovered, which the Churches for so many Centuries of yeares heard not of,
speech is taken from the faithful Counsellors, and judgement from the Aged, and but yesterday that monster was discovered, which the Churches for so many Centuries of Years herd not of,
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and so made much of it, and embraced it, which they must have run from, or abolisht, if their eye had been as cleare, and quick as theirs of after-Times.
and so made much of it, and embraced it, which they must have run from, or abolished, if their eye had been as clear, and quick as theirs of after-Times.
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I doe not stand up against Power, I should then forget him, whose memory we so much desire to celebrate, who was the best teacher,
I do not stand up against Power, I should then forget him, whose memory we so much desire to celebrate, who was the best teacher,
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and the greatest example of Obedience;
and the greatest Exampl of obedience;
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what cannot be done, cannot oblige, and where the Church is shut up, every mans Chamber, every mans Breast may be a Temple,
what cannot be done, cannot oblige, and where the Church is shut up, every men Chamber, every men Breast may be a Temple,
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and every day a Holy-day, and he may offer up in it the Sacrifice of prayse and Thanksgiving to the blessed Son of God;
and every day a Holiday, and he may offer up in it the Sacrifice of praise and Thanksgiving to the blessed Son of God;
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who came and dwelt amongst us, and was made like unto us, which is the onely End of the Celebration of this Feast:
who Come and dwelled among us, and was made like unto us, which is the only End of the Celebration of this Feast:
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Christ is made like unto us, is as true, when every man tells himself so, and makes melody in his heart, as when ti's preached in the great Congregation; christ is made like unto us, is as true, when every man tells himself so, and makes melody in his heart, as when ti's preached in the great Congregation;
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but it sounds better, and is heard further, and is the sweeter Musique, when all the people say Amen; when with one heart,
but it sounds better, and is herd further, and is the Sweeten Music, when all the people say Amen; when with one heart,
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and one soule, and in one place they give glory to their Saviour, who that he might be so, factus est similis he was made like unto them.
and one soul, and in one place they give glory to their Saviour, who that he might be so, factus est Similis he was made like unto them.
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Wherefore in all things it behoved him to be made like unto his Brethren.
Wherefore in all things it behooved him to be made like unto his Brothers.
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My Text is NONLATINALPHABET a principle in Divinity, and is laid down unto us in the forme of a Modall proposition, which,
My Text is a principle in Divinity, and is laid down unto us in the Form of a Modall proposition, which,
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as we are taught in our Logick, consists of two parts, the Dictum, and the Modus; 1. the proposition, Christ is made like unto us;
as we Are taught in our Logic, consists of two parts, the Dictum, and the Modus; 1. the proposition, christ is made like unto us;
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2. the modification, or qualification of it with an Oportuit, or Debuit, It behoved him so to be:
2. the modification, or qualification of it with an Opportune, or Debt, It behooved him so to be:
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In the Dictum or proposition our meditations are directed to Christ and his Brethren, and we consider, quid Christus, quid nos, what Christ is, and what we were.
In the Dictum or proposition our meditations Are directed to christ and his Brothers, and we Consider, quid Christus, quid nos, what christ is, and what we were.
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God he was from all eternity, in the fulnesse of time factus similis, made like unto us.
God he was from all eternity, in the fullness of time factus Similis, made like unto us.
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Nos viles pulli, nati infoelicibus ovis. We miserable naked sinners;
Nos viles pulli, Nati infoelicibus ovis. We miserable naked Sinners;
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Enemies to God, at such a distance from him, so farre from the least participation of the Divine Nature, that we were fallen from the Integrity and first Honor of our own, facti similes made like indeed,
Enemies to God, At such a distance from him, so Far from the least participation of the Divine Nature, that we were fallen from the Integrity and First Honour of our own, facti similes made like indeed,
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but if a Prophet, and a king, if David draw our picture, similes jumentis quae pereunt, let our sorrow and shame interpret it like to the Beasts that perish, but now facti filii Dei by Christs assimilation to us, made like unto God, exalted by his Humiliation, raysed by his descent, magnified by his minoration, Candidati Angelorum, lifted up on high to a sacred emulation of an Angelicall estate;
but if a Prophet, and a King, if David draw our picture, similes jumentis Quae pereunt, let our sorrow and shame interpret it like to the Beasts that perish, but now facti Sons Dei by Christ assimilation to us, made like unto God, exalted by his Humiliation, raised by his descent, magnified by his minoration, Candidates Angels, lifted up on high to a sacred emulation of an Angelical estate;
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with songs of joy and Triumph we remember it, and it is the joy of this Feast fratres Domini, the Brethren of Christ.
with songs of joy and Triumph we Remember it, and it is the joy of this Feast Brothers Domini, the Brothers of christ.
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Thus with a mutual aspect Christs humility looks upon the exaltation of our Nature, and our exaltation looks back again upon Christ,
Thus with a mutual aspect Christ humility looks upon the exaltation of our Nature, and our exaltation looks back again upon christ,
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and, as a well made picture lookes upon him that looks upon it, so Christ drawn forth in the similitude of our flesh looks upon us,
and, as a well made picture looks upon him that looks upon it, so christ drawn forth in the similitude of our Flesh looks upon us,
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whilst we with joy and Gratitude have our eyes set upon him: They answer each other NONLATINALPHABET and are parallels.
while we with joy and Gratitude have our eyes Set upon him: They answer each other and Are parallels.
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Christ made like unto men, and again, men made like unto him, so like, that they are his Brethren:
christ made like unto men, and again, men made like unto him, so like, that they Are his Brothers:
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Christ made like NONLATINALPHABET in all things will fill up the office of a Redeemer, and men made like unto God NONLATINALPHABET in all things which may be required at the hands of those who are Redeemed;
christ made like in all things will fill up the office of a Redeemer, and men made like unto God in all things which may be required At the hands of those who Are Redeemed;
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his obedience lifted him up to the crosse, and ours must lift us after him, and be carried on by his to the End of the world;
his Obedience lifted him up to the cross, and ours must lift us After him, and be carried on by his to the End of the world;
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We must follow then the Philosophers Method in his description of morall happinesse, proceed NONLATINALPHABET by way of Negation,
We must follow then the Philosophers Method in his description of moral happiness, proceed by Way of Negation,
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And as we find it in Relatives they are NONLATINALPHABET there is a kind of Convertency in these Terms, Christ and his Brethren, Christ like unto his Brethren, and these Brethren like unto Christ. Christ is ours, and we are Christs, saith the Apostle, 1 Cor. 3. and Christ Gods. And in the last place, the modification, the Debuit, It behoved him, carries our thoughts to those two common Heads,
And as we find it in Relatives they Are there is a kind of Convertency in these Terms, christ and his Brothers, christ like unto his Brothers, and these Brothers like unto christ. christ is ours, and we Are Christ, Says the Apostle, 1 Cor. 3. and christ God's And in the last place, the modification, the Debt, It behooved him, carries our thoughts to those two Common Heads,
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or places, the NONLATINALPHABET, the Convenience, and the NONLATINALPHABET the Necessitie of it, and these two in Civil Acts are one;
or places, the, the Convenience, and the the Necessity of it, and these two in Civil Acts Are one;
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for what becomes us to doe, we must doe, and tis necessary we should doe it:
for what becomes us to do, we must do, and this necessary we should do it:
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what should be done, is done, and it is impossible it should be otherwise say the Civilians,
what should be done, is done, and it is impossible it should be otherwise say the Civilians,
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because the law supposeth obedience, which is the Complement and perfection of the law;
Because the law Supposeth Obedience, which is the Compliment and perfection of the law;
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and this Debuit looks equally on both, both on Christ, and his Brethren, if in all things it behoved Christ to be like unto his Brethren, which is the benefit, Heaven and Earth will conclude, men and Angels will inferre Debemus, that it behoveth us to be made like unto Christ, which is the Duty.
and this Debt looks equally on both, both on christ, and his Brothers, if in all things it behooved christ to be like unto his Brothers, which is the benefit, Heaven and Earth will conclude, men and Angels will infer Debemus, that it behooveth us to be made like unto christ, which is the Duty.
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My Text then is divided equally between these two Termes Christ and his Brethren:
My Text then is divided equally between these two Terms christ and his Brothers:
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That which our devotion must contemplate in Christ is, First, his Divine: 2. his Humane Nature: 3. the union of them both;
That which our devotion must contemplate in christ is, First, his Divine: 2. his Humane Nature: 3. the Union of them both;
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for 1. we cannot but make a stand, and enquire quis ille? who he was who ought to doe this;
for 1. we cannot but make a stand, and inquire quis Isle? who he was who ought to do this;
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and in the 2. place enquire of his Humane nature; For we find him here flesh of our flesh and Bone of our Bone, Assimilatum made like unto us;
and in the 2. place inquire of his Humane nature; For we find him Here Flesh of our Flesh and Bone of our Bone, Assimilatum made like unto us;
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what can we say more? Our Apostle tells us NONLATINALPHABET in all things, and then will follow the union of them both exprest in this passive fieri in this his assimilation,
what can we say more? Our Apostle tells us in all things, and then will follow the Union of them both expressed in this passive fieri in this his assimilation,
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and the Assumption of our Nature, which all fill us with admiration, but the last rayseth it yet higher (and should rayse our love to follow him in his Obedience) quod debuit, that it behoved him that the dispensation of so wonderfull,
and the Assump of our Nature, which all fill us with admiration, but the last raises it yet higher (and should raise our love to follow him in his obedience) quod Debt, that it behooved him that the Dispensation of so wonderful,
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and Catholique a benefit must be Translated tanquam ex officio, as a matter of Duty.
and Catholic a benefit must be Translated tanquam ex Officio, as a matter of Duty.
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The end of all, is the end of all, Our salvation, the end of our Creation, the end of our Redemption, the end of this assimilation, and the last end of all, the glory of God, which sets an oportet upon Man as well as upon Christ, and then his Brethren and he will dwell together in unity:
The end of all, is the end of all, Our salvation, the end of our Creation, the end of our Redemption, the end of this assimilation, and the last end of all, the glory of God, which sets an oportet upon Man as well as upon christ, and then his Brothers and he will dwell together in unity:
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for then he will better understand us, and we shall better understand one another;
for then he will better understand us, and we shall better understand one Another;
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Onely here is the difference, our obligation is the easiest, tis but this, to be bound and obliged with Christ, to set our hands to that bond, which he hath sealed with his Bloud;
Only Here is the difference, our obligation is the Easiest, this but this, to be bound and obliged with christ, to Set our hands to that bound, which he hath sealed with his Blood;
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no heavy Debet to be like unto him, and by his condescension so low to us, to raise our selves neerer to him, by a holy and diligent imitation of his obedience, which will make up our last part, and serve for application.
no heavy Debet to be like unto him, and by his condescension so low to us, to raise our selves nearer to him, by a holy and diligent imitation of his Obedience, which will make up our last part, and serve for application.
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And in the first place, we aske with the Prophet, quis ille? who is he that cometh? who is he that must be made like unto us? what is done? and who did it? of so neere a relation, that we can hardly abstract the one from the other;
And in the First place, we ask with the Prophet, quis Isle? who is he that comes? who is he that must be made like unto us? what is done? and who did it? of so near a Relation, that we can hardly abstract the one from the other;
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and if one eye be leveld on the fact, the other commonly is fixed on the hand that did it;
and if one eye be leveled on the fact, the other commonly is fixed on the hand that did it;
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Magnis negotiis ut magnis Comediis edecumati apponuntur actores; Magnis negotiis ut magnis Comediis edecumati apponuntur actores;
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Great Burdens require equall strength to beare them, matters of moment are not for men of weak abilities and slight performance,
Great Burdens require equal strength to bear them, matters of moment Are not for men of weak abilities and slight performance,
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nor every Actor for all parts;
nor every Actor for all parts;
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To lead Captivity Captive, to bring prisoners to Glory, to destroy Death, to shut up the gates and mouth of Hell, these are Magnalia, wonderfull things, not within the sphere of common Activity.
To led Captivity Captive, to bring Prisoners to Glory, to destroy Death, to shut up the gates and Mouth of Hell, these Are Magnalia, wonderful things, not within the sphere of Common Activity.
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We see here, many sonnes there were to be brought unto Glory at the 10. v. but in the way there stood sinne to Intercept us, the feare of Death to Enthrall us,
We see Here, many Sons there were to be brought unto Glory At the 10. v. but in the Way there stood sin to Intercept us, the Fear of Death to Enthral us,
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and the Divell ready to devour us, and we, what were we? Rottennesse our mother,
and the devil ready to devour us, and we, what were we? Rottenness our mother,
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and wormes our Brethren, lay us in the ballance, lighter then vanity, NONLATINALPHABET men fallen below the condition of men, lame and impotent, not able to move one step in these wayes of Glory, living Dead men;
and worms our Brothers, lay us in the balance, lighter then vanity, men fallen below the condition of men, lame and impotent, not able to move one step in these ways of Glory, living Dead men;
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quis novus Hercules? who will now stand up for us? who will be our Captaine? we may well demand quis ille? who he is? Some Angel we may think, sent from Heaven, or some great Prophet; No:quis Novus Hercules? who will now stand up for us? who will be our Captain? we may well demand quis Isle? who he is? some Angel we may think, sent from Heaven, or Some great Prophet; No:
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inquest is made in this Epistle, neither the Angels, nor Moses returned;
inquest is made in this Epistle, neither the Angels, nor Moses returned;
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The Angels, NONLATINALPHABET in no wise, Glorious Creatures indeed they are, Caelestiall spirits, but yet Ministring spirits, in all purity serving the God of purity, saith Naz: not fit to intercede,
The Angels, in no wise, Glorious Creatures indeed they Are, Celestial spirits, but yet Ministering spirits, in all purity serving the God of purity, Says Nazareth: not fit to intercede,
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but ready at his Beck, with wings indeed, but not with Healing under them, NONLATINALPHABET but second lights too weak to enlighten so great a Darknesse;
but ready At his Beck, with wings indeed, but not with Healing under them, but second lights too weak to enlighten so great a Darkness;
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for when we set up a Mint of our own, and take to our selves the royalty of coynage, whatsoever we work out, we send abroad as current,
for when we Set up a Mint of our own, and take to our selves the royalty of coinage, whatsoever we work out, we send abroad as current,
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their light is their Obedience, and their fairest Elogium, Ye Angels, that doe his will; they were but finite Agents and so not able to make good an infinite losse, they are in their own Nature mutable,
their Light is their obedience, and their Fairest Elogium, You Angels, that do his will; they were but finite Agents and so not able to make good an infinite loss, they Are in their own Nature mutable,
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and so not fit agents to settle them who were more mutable, more subject to change then they;
and so not fit agents to settle them who were more mutable, more Subject to change then they;
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not able to change our vile bodies, much lesse able to change our soules, which are as immortall as they,
not able to change our vile bodies, much less able to change our Souls, which Are as immortal as they,
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but are lodgd in a Tabernacle of Flesh, which will fall of it self, and cannot be raised againe,
but Are lodged in a Tabernacle of Flesh, which will fallen of it self, and cannot be raised again,
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but by his power, whom the Angels worship; In prison we were, and Cui Angelorum? written on the doore;
but by his power, whom the Angels worship; In prison we were, and Cui Angels? written on the door;
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miserable Captives, so deplorably lost, that the whole Hierarchie of Angels could not help us.
miserable Captives, so deplorably lost, that the Whole Hierarchy of Angels could not help us.
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And if not the Angels, not Moses sure, though he were neerest to God, and saw as much of his Majesty as Mortality was able to bear;
And if not the Angels, not Moses sure, though he were nearest to God, and saw as much of his Majesty as Mortality was able to bear;
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the Apostle tells us, he was Faithfull in his House NONLATINALPHABET as a servant, but Christ NONLATINALPHABET as a sonne;
the Apostle tells us, he was Faithful in his House as a servant, but christ as a son;
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smite he did the Aegyptians, and led the people like sheep through the wildernesse, but he who was NONLATINALPHABET the Captaine of our salvation as he is stiled at the 10. v. was to cope with one more terrible then Pharoah and all his Host, to put a Hook into the Nostrills of that great Leviathan, to lead not the people alone,
smite he did the egyptians, and led the people like sheep through the Wilderness, but he who was the Captain of our salvation as he is styled At the 10. v. was to cope with one more terrible then Pharaoh and all his Host, to put a Hook into the Nostrils of that great Leviathan, to led not the people alone,
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but Moyses himself through darknesse and death it self, able to uphold and settle an Angel in his Glorious estate,
but Moses himself through darkness and death it self, able to uphold and settle an Angel in his Glorious estate,
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and to rayse Moyses from the dead.
and to raise Moses from the dead.
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Not Moyses then, but one greater then Moyses; not the Angels, but one whom the Angels worship, who could command a whole Legion of them;
Not Moses then, but one greater then Moses; not the Angels, but one whom the Angels worship, who could command a Whole Legion of them;
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or if a Prophet, the great Prophet which was to come;
or if a Prophet, the great Prophet which was to come;
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if an Angel, the Angel of the Covenant, Certe hic Deus est; Ask the Divells themselves,
if an Angel, the Angel of the Covenant, Certain hic Deus est; Ask the Devils themselves,
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and when he lived, they roard it out.
and when he lived, they roared it out.
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Ask the Centurion and they that watched him at his Death, and they speak it with Feare and Trembling:
Ask the Centurion and they that watched him At his Death, and they speak it with fear and Trembling:
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Truly this was the Sonne of God. Christ then our Captaine is the Sonne of God;Truly this was the Son of God. christ then our Captain is the Son of God;
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but God hath divers sonnes, some by Adoption, and then he is made so; some by Nuncupation, and then he is but called so;
but God hath diverse Sons, Some by Adoption, and then he is made so; Some by Nuncupation, and then he is but called so;
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and some by Creation, and then he is created so;
and Some by Creation, and then he is created so;
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for they who rob and devest him of his Essence, yet will yeild him his Title,
for they who rob and devest him of his Essence, yet will yield him his Title,
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and though they deny him to be God, yet will call him his Sonne.
and though they deny him to be God, yet will call him his Son.
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and to establish him in his right of filiation tell you, he is not a Sonne, not Adoptivus filius his, Adopted sonne, who by some great merit of his could so dignifie himself,
and to establish him in his right of filiation tell you, he is not a Son, not Adoptivus filius his, Adopted son, who by Some great merit of his could so dignify himself,
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as to deserve that Title, which was the Dreame, or rather Invention of Photinus. — Imitatur adoptio prolem.
as to deserve that Title, which was the Dream, or rather Invention of Photinus. — Imitatur Adoption Prolem.
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Adoption is but a supply, a grafting of a strange Branch into another stock, but he whose name is the Branch growes up of himself, of the same stock and root, Deus de Deo, God of God, very God of very God, made manifest in the flesh, 2. not Nuncupativus, his son by Nuncupation, his Nominall sonne, such a one as Sabellius, and the Patro-passiani fancied,
Adoption is but a supply, a grafting of a strange Branch into Another stock, but he whose name is the Branch grows up of himself, of the same stock and root, Deus de God, God of God, very God of very God, made manifest in the Flesh, 2. not Nuncupativus, his son by Nuncupation, his Nominal son, such a one as Sabellius, and the Patropassian fancied,
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as if the Father had been assimilated, and so called the sonne, impiously making the Father, the Sonne,
as if the Father had been assimilated, and so called the son, impiously making the Father, the Son,
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and the Holy Ghost not three persons but three names:
and the Holy Ghost not three Persons but three names:
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Lastly, not filius Creatus his Created Sonne, NONLATINALPHABET, a meere Creature, and of a distira•t Essence from his Father as the more riged Arians, nor the most excellent Creature NONLATINALPHABET in substance like unto the Father,
Lastly, not filius Creatus his Created Son,, a mere Creature, and of a distira•t Essence from his Father as the more riged Arians, nor the most excellent Creature in substance like unto the Father,
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but not consubstantiall with him, as the more moderate, whom the Fathers called NONLATINALPHABET, halfe Arians conceived;
but not consubstantial with him, as the more moderate, whom the Father's called, half Arians conceived;
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To these Heretiques we reply non est Filius Dei, he is not thus the sonne of God;
To these Heretics we reply non est Filius Dei, he is not thus the son of God;
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and as Aristotle tells us, that his Morall happinesse is the chiefest good, but not that good, which the voluptuary fancieth, the Epicures good;
and as Aristotle tells us, that his Moral happiness is the chiefest good, but not that good, which the voluptuary fancieth, the Epicureans good;
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nor that which ambition flyes to, the Politicians good; nor that, which the contemplative man abstracteth, an universal Notion and Idea of Good;
nor that which ambition flies to, the Politicians good; nor that, which the contemplative man abstracteth, an universal Notion and Idea of Good;
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so may the Christian by the same Method consider his Saviour his chiefest blisse and happinesse,
so may the Christian by the same Method Consider his Saviour his chiefest bliss and happiness,
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and by way of Negation draw him out of these foggs and mists, where the wanton and unsanctified wits of men have placed him,
and by Way of Negation draw him out of these fogs and mists, where the wanton and unsanctified wits of men have placed him,
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and bring him into the bosome of his Father, and fall down and worship God and man Christ Jesus.
and bring him into the bosom of his Father, and fallen down and worship God and man christ jesus.
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Behold a voyce from Heaven spake it, This is my beloved sonne;
Behold a voice from Heaven spoke it, This is my Beloved son;
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we may suspect that voyce, when Photinus is the Echo, an Angel from Heaven said vocabitur, he shall be called the sonne of the most High.
we may suspect that voice, when Photinus is the Echo, an Angel from Heaven said vocabitur, he shall be called the son of the most High.
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Our Faith starts back and will not receive it, if Sabellius make the Glosse;
Our Faith starts back and will not receive it, if Sabellius make the Gloss;
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our Saviour himself speaks it, Ego & pater unum sumus, I and the Father am one.
our Saviour himself speaks it, Ego & pater Unum sumus, I and the Father am one.
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though the character and stamp present more of our own Image, than his; when we will be over-witty, commonly we are over-seen;
though the character and stamp present more of our own Image, than his; when we will be over-witty, commonly we Are overseen;
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The truth it self will be corrupted, if Arius be the Commentator, to these we say he is not thus the Sonne of God NONLATINALPHABET, to contract the personality with Sabellius, or to divide the Deity with Arius are blaspemies in themselves Diametritrically opposed, but equally to the truth.
The truth it self will be corrupted, if Arius be the Commentator, to these we say he is not thus the Son of God, to contract the personality with Sabellius, or to divide the Deity with Arius Are Blasphemies in themselves Diametritrically opposed, but equally to the truth.
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The Captaine of our salvation is the sonne of God, begotten, not made, the brightnesse of his Father, streaming from him as light from light;
The Captain of our salvation is the son of God, begotten, not made, the brightness of his Father, streaming from him as Light from Light;
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his Image, not according to his humane Nature, but according to his divine NONLATINALPHABET, the Image and Character not of any qualities in God,
his Image, not according to his humane Nature, but according to his divine, the Image and Character not of any qualities in God,
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but of his person, the true stamp of his substance, begotten as brightnesse from the light,
but of his person, the true stamp of his substance, begotten as brightness from the Light,
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as the Character from the Type, as the word from the mind, which yet doe not fully declare him;
as the Character from the Type, as the word from the mind, which yet do not Fully declare him;
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quis enarrabit? saith the prophet, who shall declare his generation? And who more fit to teach us,quis enarrabit? Says the Prophet, who shall declare his generation? And who more fit to teach us,
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then he who came out of the bosome of God? who more fit to give us laws,
then he who Come out of the bosom of God? who more fit to give us laws,
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then God himself? what tongue of men or Angels can so well expresse his will,
then God himself? what tongue of men or Angels can so well express his will,
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as the word which was made flesh, and pitcht his tent, dwelt amongst us, opened a Schoole as it were, to teach all that would learn the way unto Happinesse? or what expectient could Wisdome have found out so apt and powerfull to draw our Love out of these labyrinths and mazes wherein it wanders and divides it self, to take it from these painted and false Glories,
as the word which was made Flesh, and pitched his tent, dwelled among us, opened a School as it were, to teach all that would Learn the Way unto Happiness? or what expectient could Wisdom have found out so apt and powerful to draw our Love out of these labyrinths and mazes wherein it wanders and divides it self, to take it from these painted and false Glories,
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and bring it back and fix it on that which is eternall, as this, to bow the Heavens and come down,
and bring it back and fix it on that which is Eternal, as this, to bow the Heavens and come down,
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and in our flesh, and as man to instruct men, to gaine them in their own likenesse, to tell them he was not that onely, which they saw,
and in our Flesh, and as man to instruct men, to gain them in their own likeness, to tell them he was not that only, which they saw,
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but of the same essence with his Father, which they could not see? so that here is Majesty and Humility joyned,
but of the same essence with his Father, which they could not see? so that Here is Majesty and Humility joined,
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and united in one to draw them out of darknesse, into that great light, which shall discover and lay open unto them, the deformity, the ugliness, the deceitfulness of those flattering objects, in which our thoughts, desires,
and united in one to draw them out of darkness, into that great Light, which shall discover and lay open unto them, the deformity, the ugliness, the deceitfulness of those flattering objects, in which our thoughts, Desires,
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and endeavours met as in their center.
and endeavours met as in their centre.
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And if this infinite and unconceivable love of God in manifesting himself in our flesh, doe not draw and oblige us,
And if this infinite and unconceivable love of God in manifesting himself in our Flesh, do not draw and oblige us,
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if these bonds of love will not hold and fetter us to a regular obedience, which must begin and perfect our peace,
if these bonds of love will not hold and fetter us to a regular Obedience, which must begin and perfect our peace,
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then we are past the reach of any Argument which men or Angels can bring, and no chaines can hold us, but those of Everlasting Darknesse.
then we Are passed the reach of any Argument which men or Angels can bring, and no chains can hold us, but those of Everlasting Darkness.
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And indeed his eternall Generation by it selfe would but little avail us, for Majesty is no medicine for our Malady, we who are children of the Time, have need of a Captaine which must be born in Time;
And indeed his Eternal Generation by it self would but little avail us, for Majesty is no medicine for our Malady, we who Are children of the Time, have need of a Captain which must be born in Time;
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we were sick of an Eritis sicut Dii, a bold and foolish ambition and affectation to be Gods:
we were sick of an You will be sicut Gods, a bold and foolish ambition and affectation to be God's:
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and this disease became Epidemicall, we all would be Independent, be our owne Law-givers, our owne God;
and this disease became Epidemical, we all would be Independent, be our own Lawgivers, our own God;
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Pride threw us down, and Nothing but Humility, the exinanition of the Son of God could raise us:
Pride threw us down, and Nothing but Humility, the exinanition of the Son of God could raise us:
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And we may observe in the 7th. of Esay, God bids Ahaz ask a sign not onely è coelo, from Heaven, but è terra, from the earth beneath, è profundis, from the lowest depth, quia utrumque copulavit (it is S. Basils note upon that place) because at the Union of the Godhead with our Nature, there was a neere Conjunction with Heaven and Earth.
And we may observe in the 7th. of Isaiah, God bids Ahaz ask a Signen not only è coelo, from Heaven, but è terra, from the earth beneath, è profundis, from the lowest depth, quia utrumque copulavit (it is S. Basils note upon that place) Because At the union of the Godhead with our Nature, there was a near Conjunction with Heaven and Earth.
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A sign from Heaven is a great Grace, but we would have a sign from earth too; and here we have it;
A Signen from Heaven is a great Grace, but we would have a Signen from earth too; and Here we have it;
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Factus similis, he was made like unto his Brethren, NONLATINALPHABET, a God amongst Men, a God on the Earth is a signe indeed.Factus Similis, he was made like unto his Brothers,, a God among Men, a God on the Earth is a Signen indeed.
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And therefore in the next place as he is Deus de patre, God of his Father,
And Therefore in the next place as he is Deus de patre, God of his Father,
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so he is Homo de matre, Man of his Mother;
so he is Homo de matre, Man of his Mother;
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the Son of God and the Son of Mary. Will you have a sign? here it is, a signe to be adored,
the Son of God and the Son of Marry. Will you have a Signen? Here it is, a Signen to be adored,
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and a sign to be wondred at, and a sign to be spoken against, saith old Simeon, a sign è profundis, we may say from the deep abyss of his mercy.
and a Signen to be wondered At, and a Signen to be spoken against, Says old Simeon, a Signen è profundis, we may say from the deep abyss of his mercy.
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Ecce expectat nasci sua membra quae fecit, Behold the Heavens are the work of his fingers,Ecce Expects Nasci sua membra Quae fecit, Behold the Heavens Are the work of his fingers,
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yet he suffered himself to be fashioned in the womb of a Virgin, took of Man what he abounds with, to be Born,
yet he suffered himself to be fashioned in the womb of a Virgae, took of Man what he abounds with, to be Born,
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and Dye, digested into members, knit together with sinewes, built up with bones, covered with our flesh, inveloped with skin, raised up to the perfect similitude,
and Die, digested into members, knit together with sinews, built up with bones, covered with our Flesh, inveloped with skin, raised up to the perfect similitude,
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nay drawn down to the low condition of his Creature; he would be any thing but sin, to redeem him from Sin, and save him,
nay drawn down to the low condition of his Creature; he would be any thing but since, to Redeem him from since, and save him,
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and descend so low as the Grave, and as Hell it self, to raise him to a capability,
and descend so low as the Grave, and as Hell it self, to raise him to a capability,
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and hope of Heaven and Immortality.
and hope of Heaven and Immortality.
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God is made like unto Men: if the words were not his, we should not dare to speak them;God is made like unto Men: if the words were not his, we should not Dare to speak them;
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but this is NONLATINALPHABET, the submission and minoration of Christ, and if he will descend so low,
but this is, the submission and minoration of christ, and if he will descend so low,
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Mira NONLATINALPHABET a wonderfull condescention, a wonderfull fall from his Throne to the Womb, from his dwelling place on high to dwell in the Flesh, from his Angels Gloria in Excelsis, Glory be to God on high, to the Shepherds, vidimus in praesepi, we have seen him in the Cratch, from the Seraphins NONLATINALPHABET Holy, Holy, Holy, to the Jewes bitter Sarcasme, Come down from the Crosse, from riding on the Cherubin to the hanging on the Tet, Mirabilis descensus, this was a wonderfull descent,Mira a wonderful condescension, a wonderful fallen from his Throne to the Womb, from his Dwelling place on high to dwell in the Flesh, from his Angels Gloria in Excelsis, Glory be to God on high, to the Shepherd's, vidimus in praesepi, we have seen him in the Cratch, from the Seraphim Holy, Holy, Holy, to the Jews bitter Sarcasm, Come down from the Cross, from riding on the Cherubin to the hanging on the Tet, Mirabilis descensus, this was a wonderful descent,
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nor could we think God could do it, but that we know, he can do more than we can think.
nor could we think God could do it, but that we know, he can do more than we can think.
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Where was that hand that made and fashioned us, that meated the Heavens and measured out the Waters, that weighed the Mountains in scales? where was that voyce which thundered from Heaven, that mighty voyce which broke the Cedars of Libanus? where was that God that was from everlasting? Doe we not stand at gaze,
Where was that hand that made and fashioned us, that meated the Heavens and measured out the Waters, that weighed the Mountains in scales? where was that voice which thundered from Heaven, that mighty voice which broke the Cedars of Lebanon? where was that God that was from everlasting? Do we not stand At gaze,
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and put on wonder? Doe we not tremble to say it? and yet to say it, as we should, is Salvation.
and put on wonder? Do we not tremble to say it? and yet to say it, as we should, is Salvation.
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Latuit in Humilitate majestas, That Majesty lay hid in Humility, that Power was in Frailty;Latuit in Humilitate majestas, That Majesty lay hid in Humility, that Power was in Frailty;
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That Hand in the Crotch, and in the Clouts, that Voyce in an Infant not able to speak, NONLATINALPHABET, saith Naz. The God of Spirits was incarnate, he that was invisible was seen, he that could not be touched, handled;
That Hand in the Crotch, and in the Clouts, that Voice in an Infant not able to speak,, Says Nazareth The God of Spirits was incarnate, he that was invisible was seen, he that could not be touched, handled;
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we have seen with our eyes, we have heard him, our hands have handled him, saith S. John; He that was from everlasting had a beginning;
we have seen with our eyes, we have herd him, our hands have handled him, Says S. John; He that was from everlasting had a beginning;
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he that was the Son of God Factus similis, made the Son of Man like unto his Brethren.
he that was the Son of God Factus Similis, made the Son of Man like unto his Brothers.
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We cannot put on too much caution and reverence when we speak of God; De Deo vel seriò loqui periculosum, ne fortè Deo indigna loquamur.
We cannot put on too much caution and Reverence when we speak of God; De God vel seriò loqui Periculosum, ne fortè God indigna loquamur.
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Our tongue will be as the pen of a ready writer, and run too fast,
Our tongue will be as the pen of a ready writer, and run too fast,
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if feare do not hold it, and it is very dangerous to speak of that Majesty which is at such an infinite distance from us, that it is far safer to adore, than discourse of it;
if Fear do not hold it, and it is very dangerous to speak of that Majesty which is At such an infinite distance from us, that it is Far safer to adore, than discourse of it;
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the Christian world hath been too daring and bold with him, to speak of him what they please,
the Christian world hath been too daring and bold with him, to speak of him what they please,
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and then to teach him to speak, to make a language of their owne, and say it is his;
and then to teach him to speak, to make a language of their own, and say it is his;
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although the words be such, as were never heard from Heaven, nor can be found in the Book of the Generation of Jesus Christ;
although the words be such, as were never herd from Heaven, nor can be found in the Book of the Generation of jesus christ;
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If we be his Disciples, when we speak to him, or of him, let us use his own words,
If we be his Disciples, when we speak to him, or of him, let us use his own words,
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nor be fools so long, if we had not something to say for our selves.
nor be Fools so long, if we had not something to say for our selves.
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if he will take our likeness, NONLATINALPHABET, he takes it in good part, and is well pleased to learn these words from us, because they are his own:
if he will take our likeness,, he Takes it in good part, and is well pleased to Learn these words from us, Because they Are his own:
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Like a man, a man of sorrowes, a worm and no man, a despised, rejected man, he will have us call him so, he hath put it into our Creed, and counts it no disparagement.Like a man, a man of sorrows, a worm and no man, a despised, rejected man, he will have us call him so, he hath put it into our Creed, and counts it no disparagement.
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He set a time for it, and when the Appointed time came, he was made like unto us,
He Set a time for it, and when the Appointed time Come, he was made like unto us,
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and all Generations may speak it to his glory, to the end of the world.
and all Generations may speak it to his glory, to the end of the world.
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Before he appeared darkly wrapped up in Types, veyled in Dreames, beheld in Visions, that he appeares in the likenesse of our Flesh, that he appeares,
Before he appeared darkly wrapped up in Types, veiled in Dreams, beheld in Visions, that he appears in the likeness of our Flesh, that he appears,
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and speaks, and suffers in our Flesh, is the high prerogative of the Gospel.
and speaks, and suffers in our Flesh, is the high prerogative of the Gospel.
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And here he publisheth himself in every way of representation, NONLATINALPHABET in our Image, or likenesse, in the forme of a servant, our very picture, a living picture, a picture drawn out to life indeed, such a picture,
And Here he Publisheth himself in every Way of representation, in our Image, or likeness, in the Form of a servant, our very picture, a living picture, a picture drawn out to life indeed, such a picture,
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as one man is of another, NONLATINALPHABET by way of Comparison;
as one man is of Another, by Way of Comparison;
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for how hath he spread and dilated himself by a world of comparisons? He is a Shepherd to guide and feed us, a Captaine to leade us, a Prophet to teach us, he is a Priest, and he is the Sacrifice for us, he is Bread to strengthen us;
for how hath he spread and dilated himself by a world of comparisons? He is a Shepherd to guide and feed us, a Captain to lead us, a Prophet to teach us, he is a Priest, and he is the Sacrifice for us, he is Bred to strengthen us;
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he is a vine to refresh us;
he is a vine to refresh us;
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he is a Lamb, that we may be meek, he is a Lyon that we may be valiant, he is a Worm, that we may be patient;
he is a Lamb, that we may be meek, he is a lion that we may be valiant, he is a Worm, that we may be patient;
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he is a Doore, to let us in; and the way through which we passe into life;
he is a Door, to let us in; and the Way through which we pass into life;
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he is any thing, that will make us like him;
he is any thing, that will make us like him;
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sinne, and error, and the Devil hath not appeared in more shapes to deceive and destroy us,
sin, and error, and the devil hath not appeared in more shapes to deceive and destroy us,
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then Christ hath to save us.
then christ hath to save us.
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Lastly NONLATINALPHABET by his exemplary virtues, and those raised to such a high pitch of perfection, that neither the cursed Heretiques,
Lastly by his exemplary Virtues, and those raised to such a high pitch of perfection, that neither the cursed Heretics,
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nor the miscreant Turk, nor the Devil himself could reach, and blemish it;
nor the miscreant Turk, nor the devil himself could reach, and blemish it;
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never was righteousnesse in his verticall point, but in him, where it cast not the least shadow for envy or detraction to walk in,
never was righteousness in his vertical point, but in him, where it cast not the least shadow for envy or detraction to walk in,
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for amongst all the Heresies the Church was to cope withall, we read of none that called his piety into question;
for among all the Heresies the Church was to cope withal, we read of none that called his piety into question;
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and all this propter nos for our sakes;
and all this propter nos for our sakes;
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We may be bold to say, and it is Gratitude, and not Blasphemy to say it;
We may be bold to say, and it is Gratitude, and not Blasphemy to say it;
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that in his Meeknesse we may shut up our Anger, in his Humility abate our Pride, in his Patience still and charm our Frowardnesse, in his Bounty spend our selves, in his Compassion and Bowels melt our stony hearts,
that in his Meekness we may shut up our Anger, in his Humility abate our Pride, in his Patience still and charm our Frowardness, in his Bounty spend our selves, in his Compassion and Bowels melt our stony hearts,
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and in his perfect Obedience beat down our Rebellion:
and in his perfect obedience beatrice down our Rebellion:
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not in the Cloud, or in the fiery Pillar, not in Darknesse and Tempest, not in those wayes of his, which are as hard to finde out,
not in the Cloud, or in the fiery Pillar, not in Darkness and Tempest, not in those ways of his, which Are as hard to find out,
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as the passage of an arrow in the aire, or a ship in the sea,
as the passage of an arrow in the air, or a ship in the sea,
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but in tegmine carnis, as Arnobius speaks, under no other Covert, than that of our Flesh,
but in tegmine carnis, as Arnobius speaks, under no other Covert, than that of our Flesh,
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so like us, that we may take a pattern by him.
so like us, that we may take a pattern by him.
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This indeed may seem an indignity to God, and in all ages there have been found some, who have thought so;
This indeed may seem an indignity to God, and in all ages there have been found Some, who have Thought so;
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not onely NONLATINALPHABET the Heathen, who in Tatianus in plain terms tel the Christians they did NONLATINALPHABET betray too great a folly in believing it,
not only the Heathen, who in Tatianus in plain terms tell the Christians they did betray too great a folly in believing it,
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but even Christians themselves and children of the Church, NONLATINALPHABET as Naz: calls them, ill lovers of Christ, who did rob him with a complement,
but even Christians themselves and children of the Church, as Nazareth: calls them, ill lovers of christ, who did rob him with a compliment,
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and to uphold his honour, did devest him of his Deity;
and to uphold his honour, did devest him of his Deity;
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and whilest with great shew of piety and reverence, they stood up to remove from God the Nature, they unadvisedly put upon him the weaknesse of man, drew him out to our distempers and sick constitution,
and whilst with great show of piety and Reverence, they stood up to remove from God the Nature, they unadvisedly put upon him the weakness of man, drew him out to our distempers and sick constitution,
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as if God were sicut homo as man, like unto us in our worst complexion, who are commonly very tender and dainty what likenesse we take,
as if God were sicut homo as man, like unto us in our worst complexion, who Are commonly very tender and dainty what likeness we take,
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and affect that similitude alone, which presents us greater, and fairer than we are; For our pictures present not us, but a better face, and a more exact proportion,
and affect that similitude alone, which presents us greater, and Fairer than we Are; For our pictures present not us, but a better face, and a more exact proportion,
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and with it, the best part of our wardrobe;
and with it, the best part of our wardrobe;
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we are but grashoppers, but would come forth and be seen taller than we are by the head and shoulders;
we Are but grasshoppers, but would come forth and be seen Taller than we Are by the head and shoulders;
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in the largenesse and height of an Anakim.
in the largeness and height of an Anakim.
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This opinion we have of our selves, and therefore are too ready to perswade our selves, that God is of our mind;
This opinion we have of our selves, and Therefore Are too ready to persuade our selves, that God is of our mind;
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and, that God will descend so low, or take the likenesse of a mortall;
and, that God will descend so low, or take the likeness of a Mortal;
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though he tell us so himself, yet we will not believe it, which is to measure out the immense goodnesse and wisdome of God, by our Digite and Scantling, by the imaginary line of a wanton and sick fancy, to bound and limit his determinate will, to teach God,
though he tell us so himself, yet we will not believe it, which is to measure out the immense Goodness and Wisdom of God, by our Digite and Scantling, by the imaginary line of a wanton and sick fancy, to bound and limit his determinate will, to teach God,
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and beat down all before them.
and beatrice down all before them.
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and put our owne shapes upon him, to confine him to a Thought, and then Christ hath two Persons, or but one Nature, a Body, and not a Body, is a God alone, or a Man alone, the whole body of Religion and our Christian Faith, must shiver and flie to pieces.
and put our own shapes upon him, to confine him to a Thought, and then christ hath two Persons, or but one Nature, a Body, and not a Body, is a God alone, or a Man alone, the Whole body of Religion and our Christian Faith, must shiver and fly to Pieces.
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Nos autem non sic: but we have not so learned Christ;Nos autem non sic: but we have not so learned christ;
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not learned to abuse and violate his great love, and call it good manners, and then urge our fears, and unprescribed and groundlesse jealousies;
not learned to abuse and violate his great love, and call it good manners, and then urge our fears, and unprescribed and groundless jealousies;
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NONLATINALPHABET? shall his honour be the lesse because he hath laid it down for our sakes? shall he lose in his esteem because he fell so low for our advancement? or can we be afraid of that Humility, which purchased us glory,
? shall his honour be the less Because he hath laid it down for our sakes? shall he loose in his esteem Because he fell so low for our advancement? or can we be afraid of that Humility, which purchased us glory,
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and returned in triumph with the keyes of Hell, and of Death? He made himself a Sheepherd,
and returned in triumph with the keys of Hell, and of Death? He made himself a Shepherd,
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and laid down his life for his Sheep, and shall we make that an argument, that he is not a King? He clothed himself with our Flesh, he lights a Candle, he sweeps the House, descends to low Offices for our sake,
and laid down his life for his Sheep, and shall we make that an argument, that he is not a King? He clothed himself with our Flesh, he lights a Candle, he sweeps the House, descends to low Offices for our sake,
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so far from being ashamed of our Nature, that he made hast to assume it, NONLATINALPHABET? and dost thou impute this to God? No:
so Far from being ashamed of our Nature, that he made haste to assume it,? and dost thou impute this to God? No:
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to us his Humility is as full of wonder, as his Majesty;
to us his Humility is as full of wonder, as his Majesty;
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Non erubescimus de Christo, we are not ashamed of the man Christ, expecting the leisure of nine moneths Travel, passing through and enduring the loathsome Contumelies of our Nature, born in a Stable, cradled in a Cratch, wrapped up in Clouts, poor and despised, non de crucifixo Christo, not of our crucified Lord hanging on the Cross,Non erubescimus de Christ, we Are not ashamed of the man christ, expecting the leisure of nine months Travel, passing through and enduring the loathsome Contumelies of our Nature, born in a Stable, cradled in a Cratch, wrapped up in Clouts, poor and despised, non de crucifixo Christ, not of our Crucified Lord hanging on the Cross,
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but wonder heighteneth our joy, and joy raiseth our wonder, and we cry out with S. Austin, Oh prodigia! oh miracula!
but wonder heighteneth our joy, and joy Raiseth our wonder, and we cry out with S. Austin, O Prodigies! o Miracles!
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Oh prodigie, oh miracle of Mercy! NONLATINALPHABET! oh the strangenesse of this New Birth!
O prodigy, o miracle of Mercy!! o the strangeness of this New Birth!
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with the Wise-wen, we open our Treasuries, and present him gifts, and worship him as a King, though we finde him in a manger.
with the Wise-wen, we open our Treasuries, and present him Gifts, and worship him as a King, though we find him in a manger.
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And this is signum è terra, a sign from the depth, from the low condition of our Flesh;
And this is signum è terra, a Signen from the depth, from the low condition of our Flesh;
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factus similis, saith the Apostle, made like unto his Brethren; factus Similis, Says the Apostle, made like unto his Brothers;
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corpus aptasti mihi, saith he himself in the Psalm, a Body hast thou prepared me, so like us, that the Divel himself as quick-sighted as Marcion or Manes took him for no other,corpus aptasti mihi, Says he himself in the Psalm, a Body hast thou prepared me, so like us, that the devil himself as quick-sighted as Marcion or Manes took him for no other,
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angry he was, and joy he did, and breath forth his desires, and grieve, and feare, similis NONLATINALPHABET like in all things, but with this huge difference;
angry he was, and joy he did, and breath forth his Desires, and grieve, and Fear, Similis like in all things, but with this huge difference;
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and was entrapped NONLATINALPHABET with the outward garment and vaile of his flesh, and venturing upon him as man found him a God, and striking at the First Adam was overcome with the Second, beat down and conquered with that blow which he levelled.
and was entrapped with the outward garment and veil of his Flesh, and venturing upon him as man found him a God, and striking At the First Adam was overcome with the Second, beatrice down and conquered with that blow which he leveled.
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But as he hath taken our Flesh, must he take our Soul too? may not his Divinity as Apollinarius fancied, supply the place of our better part? shall we not free him from those passions and affections, which when they move and are hot within us, our common Apologie is, Humanum est, that we are but men? No:
But as he hath taken our Flesh, must he take our Soul too? may not his Divinity as Apollinarius fancied, supply the place of our better part? shall we not free him from those passion and affections, which when they move and Are hight within us, our Common Apology is, Humanum est, that we Are but men? No:
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to S. Hilaries Corporatio we must adde the Greeks NONLATINALPHABET, and if S. Hilaries incorporating of Christ will not reach home, their inhumanition will NONLATINALPHABET draw them together,
to S. Hilaries Corporation we must add the Greeks, and if S. Hilaries incorporating of christ will not reach home, their inhumanition will draw them together,
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and unites them both, both body and soul; he came to save both, and both he took, to free the body from Corruption,
and unites them both, both body and soul; he Come to save both, and both he took, to free the body from Corruption,
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and the soul from Sin, to refine our Drosse into Silver, and our Silver into pure Gold, to raise our Bodies to the Immortality of our Souls,
and the soul from since, to refine our Dross into Silver, and our Silver into pure Gold, to raise our Bodies to the Immortality of our Souls,
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and our Souls to the purity of the Angels, perfect God and perfect Man, of a reasonable Soul, and humane Flesh subsisting.
and our Souls to the purity of the Angels, perfect God and perfect Man, of a reasonable Soul, and humane Flesh subsisting.
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And now being made up of the same Mould and Temper, having taken from man what makes and constitutes man, being the same wax as it were,
And now being made up of the same Mould and Temper, having taken from man what makes and constitutes man, being the same wax as it were,
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why may he not receive the same impressions of Love and Joy, Grief and Feare, Anger and Compassion, affectus sensualitatis, even those affections which are seated in the sensitive part? Behold him in the Temple with a Scourge in his Hands,
why may he not receive the same impressions of Love and Joy, Grief and fear, Anger and Compassion, affectus sensualitatis, even those affections which Are seated in the sensitive part? Behold him in the Temple with a Scourge in his Hands,
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& you will say he was angry:
& you will say he was angry:
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Goe with him to Lazarus his Grave, and you shall see his Sorrow dropping from his eyes:
Go with him to Lazarus his Grave, and you shall see his Sorrow dropping from his eyes:
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Mark his eye upon Jerusalem, and you shall see the very bowels of Compassion.
Mark his eye upon Jerusalem, and you shall see the very bowels of Compassion.
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Follow him to Gethsemane, and the Evanglist will tell you, he began to be grievously troubled.
Follow him to Gethsemane, and the Evangelist will tell you, he began to be grievously troubled.
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Ecce tota haec Trinitas in Domino, saith Tertull. Behold here is this whole Trinity in our Lord; 1. Rationale, the Rationall part; Ecce tota haec Trinitas in Domino, Says Tertul Behold Here is this Whole Trinity in our Lord; 1. Rationale, the Rational part;
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for he teacheth what he learnt, disputes with the Pharisees, and instructeth the people in those wayes which reason commends as the best and readiest to lead them to the End. 2. Indignativum, the Irascible power which breaths it self forth in woes and bitter Invectives against the Scribes and Pharisees. 3. Concupiscentivum, the Concupiscible Appetite;
for he Teaches what he learned, disputes with the Pharisees, and Instructeth the people in those ways which reason commends as the best and Readiest to led them to the End. 2. Indignativum, the Irascible power which breathes it self forth in woes and bitter Invectives against the Scribes and Pharisees. 3. Concupiscentivum, the Concupiscible Appetite;
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for he desires, he earnestly desires to eat the Passeover with his Disciples:
for he Desires, he earnestly Desires to eat the Passover with his Disciples:
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no storme in his Anger, no frensie in his joy, no woman in his Teares, no wanton in his Love, no coward in his Feare,
no storm in his Anger, no frenzy in his joy, no woman in his Tears, no wanton in his Love, no coward in his fear,
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like unto us in passion, but not bowed or misled by passion like unto us. In us they are as so many severall winds driving us to severall points;
like unto us in passion, but not bowed or misled by passion like unto us. In us they Are as so many several winds driving us to several points;
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and almost at the same time, our Fear hath a relish of Hope, and our Hope is allayed with some Fear; our desires contradict themselves;
and almost At the same time, our fear hath a relish of Hope, and our Hope is allayed with Some fear; our Desires contradict themselves;
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we would and we would not, and we know not what we would have;
we would and we would not, and we know not what we would have;
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our sorrow will ebbe out into Anger, our Anger flowes uncertainly, sometimes it swells into Joy if it be not checkt,
our sorrow will ebb out into Anger, our Anger flows uncertainly, sometime it Swells into Joy if it be not checked,
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and if it be, and we misse our end, it frets, and wasts, and consumes it self,
and if it be, and we miss our end, it frets, and wasts, and consumes it self,
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and is neer lost in that flood of sorrow which it brought in;
and is near lost in that flood of sorrow which it brought in;
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nunquam sumus singuli, we are never long the same men, but one passion or another rises in us,Never sumus Singuli, we Are never long the same men, but one passion or Another rises in us,
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& troubles us a while, and so makes way for another, such a perplexed middle, such a lump of contradictions is man. Thus it is in us;
& Troubles us a while, and so makes Way for Another, such a perplexed middle, such a lump of contradictions is man. Thus it is in us;
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but in him they are straight and even lines drawn to their right center:
but in him they Are straight and even lines drawn to their right centre:
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his anger on Sin, his love on Piety, his joy on the great Work he had to doe, his Feare was his Jealousie lest we should fall from him;
his anger on since, his love on Piety, his joy on the great Work he had to do, his fear was his Jealousy lest we should fallen from him;
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when he grieved it was that others did not so; when he seemed most moved, in better temper than we are when we pray.
when he grieved it was that Others did not so; when he seemed most moved, in better temper than we Are when we pray.
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All our qualities he had, which were indetectabiles, as the Schooles speak, which implyed no defect of Grace,
All our qualities he had, which were indetectabiles, as the Schools speak, which employed no defect of Grace,
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nor detracted from his all-sufficient satisfactory righteousnesse, poenam sine culpa, those affections which might make him sensible of Smart,
nor detracted from his All-sufficient satisfactory righteousness, poenam sine culpa, those affections which might make him sensible of Smart,
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but not obnoxious to Sin, and in him they were not properly passions, saith Eusebius Bishop of Thessalonica, but rather NONLATINALPHABET naturall operations, which did shew him to all the world,
but not obnoxious to since, and in him they were not properly passion, Says Eusebius Bishop of Thessalonica, but rather natural operations, which did show him to all the world,
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as it were, with an Ecce, Behold the man, and thus he condemned sin in the flesh, Rom. v. 3. that is in those punishments which his flesh endured;
as it were, with an Ecce, Behold the man, and thus he condemned since in the Flesh, Rom. v. 3. that is in those punishments which his Flesh endured;
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he that tells us he was like unto us in all things, brings in his exception, at the fourth chap. v. 3.
he that tells us he was like unto us in all things, brings in his exception, At the fourth chap. v. 3.
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yet without sin, for his miraculous conception by the holy Ghost was a sure and invincible Antidote against that poyson of the Serpent,
yet without since, for his miraculous conception by the holy Ghost was a sure and invincible Antidote against that poison of the Serpent,
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and so presented him an innocent and spotlesse Lambe fit for a Sacrifice.
and so presented him an innocent and spotless Lamb fit for a Sacrifice.
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We have now filled up S. Pauls NONLATINALPHABET, and found our Captaine God and Man Christ Jesus like unto us in all things;
We have now filled up S. Paul's, and found our Captain God and Man christ jesus like unto us in all things;
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we have beheld him in intimis naturae, in the very bowels, as it were, and entrailes of our nature,
we have beheld him in intimis naturae, in the very bowels, as it were, and entrails of our nature,
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nay in sordibus naturae, in the vilenesse of our Nature;
nay in sordibus naturae, in the vileness of our Nature;
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searching and purging the whole Circle and compasse of it, and working out our corruption from the very root;
searching and purging the Whole Circle and compass of it, and working out our corruption from the very root;
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we have consider'd him in that height, which no mortall eye can reach, in his Divine nature, and we have lookt upon him, where he might be seen,
we have considered him in that height, which no Mortal eye can reach, in his Divine nature, and we have looked upon him, where he might be seen,
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and heard, and felt in his Humane nature; we must now with a reverent, and fearfull hand but touch at the passive sieri, which points out to the union of both the Natures in one Person, the Apostle tels us, Debuit fieri similis, That it behoved him to be made like unto his brethren.
and herd, and felt in his Humane nature; we must now with a reverend, and fearful hand but touch At the passive sieri, which points out to the Union of both the Nature's in one Person, the Apostle tells us, Debt fieri Similis, That it behooved him to be made like unto his brothers.
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And to the apprehension of this union, as to the knowledge of God, we are led by weak and faint representations drawn from sensible things,
And to the apprehension of this Union, as to the knowledge of God, we Are led by weak and faint representations drawn from sensible things,
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and we are led by negations, the NONLATINALPHABET, the quomodo, is best answered by non hoc modo, not after this manner;
and we Are led by negations, the, the quomodo, is best answered by non hoc modo, not After this manner;
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Factus est, he was made like unto us, tis true, but not so as flesh and Bloud may imagine,Factus est, he was made like unto us, this true, but not so as Flesh and Blood may imagine,
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or a wanton and busie wit conceive;
or a wanton and busy wit conceive;
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not NONLATINALPHABET, not NONLATINALPHABET saith Basil, not by any mutation of his divine essence, sine periculo status sui saith Tertull. without any danger of the least alteration of his state, his glory did not take from him the forme of a servant,
not, not Says Basil, not by any mutation of his divine essence, sine periculo status sui Says Tertul without any danger of the least alteration of his state, his glory did not take from him the Form of a servant,
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nor did this Assimilation lessen or alter him in that, by which he was equall to his Father,
nor did this Assimilation lessen or altar him in that, by which he was equal to his Father,
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nor did the mystery of godlinesse bring any detriment to the Deity.
nor did the mystery of godliness bring any detriment to the Deity.
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G. Nyssen calls him NONLATINALPHABET, and Tertullian, Deum carne mixtum in his Apologie, (and Austin, and Cyprian, and Irenaeus use the same phrase) a God mixt with our nature, G. Nyssen calls him, and Tertullian, God Carnem mixtum in his Apology, (and Austin, and Cyprian, and Irnaeus use the same phrase) a God mixed with our nature,
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but not so as a drop of water cast into a vessel of wine, and turned into that substance, in which it is lost,
but not so as a drop of water cast into a vessel of wine, and turned into that substance, in which it is lost,
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as Eutyches fancied, but as the soule and body though two distinct Natures grow into one man,
as Eutyches fancied, but as the soul and body though two distinct Nature's grow into one man,
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so did the Godhead assume the manhood without confusion of the Nature, or distinction of the persons;
so did the Godhead assume the manhood without confusion of the Nature, or distinction of the Persons;
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united as the Sunne and the light, saith Justin Martyr, as a graft to a plant say others, NONLATINALPHABET saith Basil: as in a fiery sword, there are two distinct Natures, the fire, and the sword;
united as the Sun and the Light, Says Justin Martyr, as a grafted to a plant say Others, Says Basil: as in a fiery sword, there Are two distinct Nature's, the fire, and the sword;
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two distinct acts, to cut, and to burne; and two distinct effects, cutting and Burning; from whence ariseth one common effect, to cut burning, and to burne cutting;
two distinct acts, to Cut, and to burn; and two distinct effects, cutting and Burning; from whence arises one Common Effect, to Cut burning, and to burn cutting;
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all which with all the representations which the wit of man can find out, cannot expresse it,
all which with all the representations which the wit of man can find out, cannot express it,
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but leave us in our gaze and wonder, whilst the manner of it is hid from our eyes,
but leave us in our gaze and wonder, while the manner of it is hid from our eyes,
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and removed further out of sight, then when we first lookt after it.
and removed further out of sighed, then when we First looked After it.
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Those beasts which came too neer to this mountaine, this high mystery, were strucken through with a Dart,
Those beasts which Come too near to this mountain, this high mystery, were strucken through with a Dart,
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and staggerd in the very attempt, and left to walk uncertainly in that mist and darknesse, which their too daring curiosity had cast NONLATINALPHABET &c. saith Nazianzen, hot and busie wits they were; Arius NONLATINALPHABET a subtill sophister;
and staggered in the very attempt, and left to walk uncertainly in that missed and darkness, which their too daring curiosity had cast etc. Says Nazianzen, hight and busy wits they were; Arius a subtle sophister;
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Nestorius of a quick wit and voluble tongue;Nestorius of a quick wit and voluble tongue;
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Apollinarius, the stoutest Champion the Church had against Arius, in comparison of whom some thought the great Athanasius to be but a child in understanding (not to mention Cer inthus, Valentinus, Eutiches ) these pressing too forward upon this great mystery, were struck blind at the doore,Apollinarius, the Stoutest Champion the Church had against Arius, in comparison of whom Some Thought the great Athanasius to be but a child in understanding (not to mention Cer inthus, Valentinus, Eutichius) these pressing too forward upon this great mystery, were struck blind At the door,
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and running contrary wayes, met all in this, that they ran the hazard of their own soules,
and running contrary ways, met all in this, that they ran the hazard of their own Souls,
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and of that which should be as deare to them, the peace of the Church.
and of that which should be as deer to them, the peace of the Church.
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Be not then too inquisitive to find out the manner of this union, for the holy Father seales up thy lips, that thou mayst not once think of Asking the question, and tells thee NONLATINALPHABET, that thou art not like to meet with an answer;
Be not then too inquisitive to find out the manner of this Union, for the holy Father Seals up thy lips, that thou Mayest not once think of Asking the question, and tells thee, that thou art not like to meet with an answer;
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and what greater folly can there be then to attempt to do that, which cannot be done? or to search for that, which is past finding out? or to be ever a beginning,
and what greater folly can there be then to attempt to do that, which cannot be done? or to search for that, which is passed finding out? or to be ever a beginning,
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and never make an end? Search the scriptures, for they are they that testifie of him, testifie that he was God blessed for evermore; that, that word which was Godw, as also made flesh, that he was the Son of God and the Sonne of man, the manner how the two Natures are united is NONLATINALPHABET, unsearchable, unfoordable,
and never make an end? Search the Scriptures, for they Are they that testify of him, testify that he was God blessed for evermore; that, that word which was God, as also made Flesh, that he was the Son of God and the Son of man, the manner how the two Nature's Are united is, unsearchable, unfordable,
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and the knowledge of it, if our narrow understandings could receive it, would not adde one haire to our stature, and growth in Grace;
and the knowledge of it, if our narrow understandings could receive it, would not add one hair to our stature, and growth in Grace;
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that he is God and man, that the two Natures are united in one person, who is thy Saviour and mediator, is enough for thee to know,
that he is God and man, that the two Nature's Are united in one person, who is thy Saviour and Mediator, is enough for thee to know,
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and to rayse thy nature up to him.
and to raise thy nature up to him.
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and ready to receive them, though not many rich, not many Noble entred:
and ready to receive them, though not many rich, not many Noble entered:
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Take the words as they lye, in their Native purity and simplicity, and not as they are hammered and beat out,
Take the words as they lie, in their Native purity and simplicity, and not as they Are hammered and beatrice out,
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and stampt by every hand, by those who will be Fathers, not Interpreters of Scripture,
and stamped by every hand, by those who will be Father's, not Interpreters of Scripture,
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and beget what sense they please, and present it not as their own, but as a child of God.
and beget what sense they please, and present it not as their own, but as a child of God.
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Then Lo, here is Christ, and there is Christ, this is Christ, and that is Christ, thou shalt see many images and characters of him,
Then Lo, Here is christ, and there is christ, this is christ, and that is christ, thou shalt see many Images and characters of him,
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but not one that is like him, an imperfect Christ, a half Christ, a created Christ, a fancied Christ, a Christ that is not the Son of God,
but not one that is like him, an imperfect christ, a half christ, a created christ, a fancied christ, a christ that is not the Son of God,
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and a Christ that is not the Son of Man;
and a christ that is not the Son of Man;
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and thus be rowled up and down in uncertainties, and left to the poore and miserable comfort of Conjecture, in that, which so far as it concerns us, is so plain and easie to be known.
and thus be rolled up and down in uncertainties, and left to the poor and miserable Comfort of Conjecture, in that, which so Far as it concerns us, is so plain and easy to be known.
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Doe thoughts arise in thy heart? do doubts and difficulties beset thee? NONLATINALPHABET, saith Justin Martyr, thy Faith is the solution,
Doe thoughts arise in thy heart? do doubts and difficulties beset thee?, Says Justin Martyr, thy Faith is the solution,
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and will soon quit thee of them, and cast them by;
and will soon quit thee of them, and cast them by;
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thy Faith not assumed, or insinuated into thee, or brought in, as thy vices may be, by thy education,
thy Faith not assumed, or insinuated into thee, or brought in, as thy vices may be, by thy education,
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but raised upon a holy hill, a sure foundation, the plain and expresse Word of God,
but raised upon a holy hill, a sure Foundation, the plain and express Word of God,
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and upheld and strengthned by the Spirit.
and upheld and strengthened by the Spirit.
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Christian, dost thou believe? Thou hast then seen thy God in the Flesh, from Eternity, yet born; Invisible, yet seen; Immense, and circumscribed; Immortall, yet dying;
Christian, dost thou believe? Thou hast then seen thy God in the Flesh, from Eternity, yet born; Invisible, yet seen; Immense, and circumscribed; Immortal, yet dying;
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the Lord of life, and Crucified; God and man Christ Jesus. Amaze not thy self with an inordinate feare of undervaluing thy Saviour;
the Lord of life, and crucified; God and man christ jesus. Amaze not thy self with an inordinate Fear of undervaluing thy Saviour;
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wrong not his love, and call it thy Reverence;
wrong not his love, and call it thy reverence;
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why should thoughts arise in thy Heart? his power is not the lesse, because his mercy is great,
why should thoughts arise in thy Heart? his power is not the less, Because his mercy is great,
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nor doth his infinite love shadow or detract from his Majesty;
nor does his infinite love shadow or detract from his Majesty;
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for see, He counts it no disparagement to be seen in our flesh, nor to be at any losse, by being thus like us;
for see, He counts it no disparagement to be seen in our Flesh, nor to be At any loss, by being thus like us;
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our Apostle tells us, NONLATINALPHABET, there was a Decorum in it, and it behoved him to be like unto his Brethren. Debuit; It behoved him.
our Apostle tells us,, there was a Decorum in it, and it behooved him to be like unto his Brothers. Debt; It behooved him.
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That Christ was made like unto us, is the joy of this Feast, but that he ought to be, is the wonder and extasy of our joy;
That christ was made like unto us, is the joy of this Feast, but that he ought to be, is the wonder and ecstasy of our joy;
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that he would descend is mercy, but that he must is our astonishment: Oportet and Debet are binding termes and words of Duty.
that he would descend is mercy, but that he must is our astonishment: Oportet and Debet Are binding terms and words of Duty.
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Had our Apostle said, It behoved us that he should be made like unto us, it had found an easy belief, the debuit had been placed in loco suo, in its proper place, on a sweating brow, on dust and putrefaction, on the face of a captive;
Had our Apostle said, It behooved us that he should be made like unto us, it had found an easy belief, the Debt had been placed in loco Sue, in its proper place, on a sweating brow, on dust and putrefaction, on the face of a captive;
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All will say it Behoved us much;
All will say it Behooved us much;
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but to put a Debet upon the Son of God, to make it a Decorum, a beseeming thing for him to become Flesh, to be made like unto us;
but to put a Debet upon the Son of God, to make it a Decorum, a beseeming thing for him to become Flesh, to be made like unto us;
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to set a Rubie in Clay, a Diamond in Brasse, a Chrysolet in baser Metall,
to Set a Ruby in Clay, a Diamond in Brass, a Chrysolet in baser Metal,
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and say, it is placed well there, to worry the Lambs for the Wolf, to take the Master by the throat for the Debt of a Prodigall,
and say, it is placed well there, to worry the Lambs for the Wolf, to take the Master by the throat for the Debt of a Prodigal,
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and with an Oportet to say it should be so;
and with an Oportet to say it should be so;
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to give a gift, and call it a Debt, is not out usuall language on earth:
to give a gift, and call it a Debt, is not out usual language on earth:
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on Earth it is not, but in Heaven it is the proper Dialect, fixed up in Capitall letters on the Mercy Seat, the joy of this Feast, the Angels Antheme, Salvator Natus, a Saviour is born, and if he will be a Saviour,
on Earth it is not, but in Heaven it is the proper Dialect, fixed up in Capital letters on the Mercy Seat, the joy of this Feast, the Angels Anthem, Salvator Born, a Saviour is born, and if he will be a Saviour,
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an Undertaker, a Surety, such is the Nature of Fidejussion and Suretiship, debet, he must, it behoveth him,
an Undertaker, a Surety, such is the Nature of Fidejussion and Suretyship, debet, he must, it behooveth him,
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as deeply engaged as the party, whose surety he is.
as deeply engaged as the party, whose surety he is.
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And let us look on the aptnesse of the meanes, and we shall soon find that this Foolishnesse of God (as the Apostle calls it) is wiser than men, and this weaknesse of God is stronger than men, & that the oportet is right set.
And let us look on the aptness of the means, and we shall soon find that this Foolishness of God (as the Apostle calls it) is Wiser than men, and this weakness of God is Stronger than men, & that the oportet is right Set.
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For medio existente conjunguntur extrema, if you will have extremes to meet, you must have a middle line to draw them together,
For medio existent conjunguntur extrema, if you will have extremes to meet, you must have a middle line to draw them together,
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and behold here they meet, and are made unum, one, saith the Apostle, the proprieties of either Nature being entire,
and behold Here they meet, and Are made Unum, one, Says the Apostle, the proprieties of either Nature being entire,
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and yet meeting and concentring themselves, as it were, in one person; Majesty puts on Humility; Power, Infirmity; Eternity, Mortality;
and yet meeting and concentring themselves, as it were, in one person; Majesty puts on Humility; Power, Infirmity; Eternity, Mortality;
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by the one he dyes for us, by the other he riseth again; by the one he suffers as Man, by the other he conquers as God;
by the one he dies for us, by the other he Riseth again; by the one he suffers as Man, by the other he conquers as God;
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in them both he perfects and consummates the great work of our redemption.
in them both he perfects and consummates the great work of our redemption.
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And this Debuit reacheth home to each part of my Text, to Christ as God. The same hand that made the vessell,
And this Debt reaches home to each part of my Text, to christ as God. The same hand that made the vessel,
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yet debuit he ought to be made like unto us to restore his Creature, to exalt his Nature,
yet Debt he ought to be made like unto us to restore his Creature, to exalt his Nature,
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and in our own shape and likeness, in our own flesh, to pay down the price of our Redemption.
and in our own shape and likeness, in our own Flesh, to pay down the price of our Redemption.
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when it was broken, and so broken, that there was not one sherd left to fetch water at any pit, to repaire and set it together again, that it may receive and contain the water of life, ut qui fecit nos reficeret, that our Creation and Salvation should be wrought by the same hand,
when it was broken, and so broken, that there was not one sherd left to fetch water At any pit, to repair and Set it together again, that it may receive and contain the water of life, ut qui fecit nos reficeret, that our Creation and Salvation should be wrought by the same hand,
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and turned about upon the same wheele.
and turned about upon the same wheel.
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Next we may set the debuit upon his person, and he is media persona a middle person,
Next we may Set the Debt upon his person, and he is media persona a middle person,
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and the office will best fit him, even the office of a Mediator;
and the office will best fit him, even the office of a Mediator;
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and then, as he is the Son of God, who is the Image of the Father,
and then, as he is the Son of God, who is the Image of the Father,
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and most proper it may seem to him to repair that Image, which was defaced, and well neere lost in us.
and most proper it may seem to him to repair that Image, which was defaced, and well near lost in us.
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For we had not onely blemished this Image, but set the Devils face and superscription upon Gods coyne; for Righteousnesse there was Sin; for Purity, Pollution; for Beauty, Deformity; for Rectitude, Perversenesse; for the Man, a Beast;
For we had not only blemished this Image, but Set the Devils face and superscription upon God's coin; for Righteousness there was since; for Purity, Pollution; for Beauty, Deformity; for Rectitude, Perverseness; for the Man, a Beast;
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scarce any thing left by which he might know us, venit filius ut iterum signet, the Son comes,
scarce any thing left by which he might know us, venit filius ut iterum signet, the Son comes,
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and with his blood revives again the first character, marks us with his owne signature, imprints the Graces of God upon us, makes us current money,
and with his blood revives again the First character, marks us with his own signature, imprints the Graces of God upon us, makes us current money,
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and that his Father may know us, and not cast us off for refuse silver, shewes him his face.
and that his Father may know us, and not cast us off for refuse silver, shows him his face.
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Lastly, it reacheth the NONLATINALPHABET the assimilation it self, and layes hold on that too;
Lastly, it reaches the the assimilation it self, and lays hold on that too;
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made like he was, and debuit, he ought to be so, to satisfie in the same nature which had offended, carnem gestare propter meam carnem, to take flesh for my flesh,
made like he was, and Debt, he ought to be so, to satisfy in the same nature which had offended, Carnem gestare propter meam Carnem, to take Flesh for my Flesh,
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and a soul for my soul, NONLATINALPHABET, to purge and refine me in my own, to wash and cleanse the corruption of my flesh in the immense Ocean of his Divinity,
and a soul for my soul,, to purge and refine me in my own, to wash and cleanse the corruption of my Flesh in the immense Ocean of his Divinity,
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and NONLATINALPHABET in all things to be made like unto his Brethren. Debuit looks on all his Godhead, on his Person, on his Assimilation. God, no Man or Angell;
and in all things to be made like unto his Brothers. Debt looks on all his Godhead, on his Person, on his Assimilation. God, no Man or Angel;
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The second person in Trinity, not the Father, or the holy Spirit; made like unto his Brethren;
The second person in Trinity, not the Father, or the holy Spirit; made like unto his Brothers;
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his bare naked Divinity, though it might have saved us, yet it was not so fit,
his bore naked Divinity, though it might have saved us, yet it was not so fit,
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and at too great a distance for us.
and At too great a distance for us.
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Debuit slumbers every storm, answers every doubt, scatters our feares, removes our jealousies, and builds us up in our most holy faith;Debt slumbers every storm, answers every doubt, scatters our fears, removes our jealousies, and builds us up in our most holy faith;
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Though he be God, though he be the wisdome of God, though he be the Son of God,
Though he be God, though he be the Wisdom of God, though he be the Son of God,
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So then debuit fieri, here is an aptnesse, and conveniency, but debet he ought, vox ista importat necessitatem, it behoved him, implyes also a kind of necessity.
So then Debt fieri, Here is an aptness, and conveniency, but debet he ought, vox ista Importat necessitatem, it behooved him, Implies also a kind of necessity.
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That God could be made like mortall man is a strange Contemplation, but that he would is a rise and exaltation of that;
That God could be made like Mortal man is a strange Contemplation, but that he would is a rise and exaltation of that;
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but debuit, that he ought, superexalteth that, and sets it at a higher pitch, but that he must be so, that necessity in a manner brings him down, were not his love as infinite as his power, would stagger and amaze the strongest faith;
but Debt, that he ought, superexalteth that, and sets it At a higher pitch, but that he must be so, that necessity in a manner brings him down, were not his love as infinite as his power, would stagger and amaze the Strongest faith;
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who would believe such a report? But he speaks it himself, and it was the fire of his love that kindled in him,
who would believe such a report? But he speaks it himself, and it was the fire of his love that kindled in him,
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and then he spake it with his tongue, oportet, he must die, and if die, be born;
and then he spoke it with his tongue, oportet, he must die, and if die, be born;
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not onely is, but would not would; but ought; not ought, but of necessity must be made like unto his Brethren.
not only is, but would not would; but ought; not ought, but of necessity must be made like unto his Brothers.
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I say, a strange contemplation it is, for there need no such forcible tye, no such chaine of necessity to hold him, libere egit, what he did he did freely;
I say, a strange contemplation it is, for there need no such forcible tie, no such chain of necessity to hold him, libere egit, what he did he did freely;
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nothing more free, and voluntary, more spontaneous then this his Assimilation;
nothing more free, and voluntary, more spontaneous then this his Assimilation;
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for as if he had slacked his pace, and delay'd his Fathers expectation, and not come at the appointed period of time, he suddenly cryes, Lo, I come, in the volume of thy book it is written of me, that I should doe thy will, oh God, Psal. 40.7.8. vers.
for as if he had slacked his pace, and delayed his Father's expectation, and not come At the appointed Period of time, he suddenly cries, Lo, I come, in the volume of thy book it is written of me, that I should do thy will, o God, Psalm 40.7.8. vers.
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he calls it his desire, and he had it written in his heart; Tis true, libere fecit, this condescension, this his assimilation was free,
he calls it his desire, and he had it written in his heart; This true, libere fecit, this condescension, this his assimilation was free,
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and voluntary, with more cheerfulnesse, and earnestnesse undertaken by him, then 'tis received now by us (it is our shame and sinne, that we dare not compare them;
and voluntary, with more cheerfulness, and earnestness undertaken by him, then it's received now by us (it is our shame and sin, that we Dare not compare them;
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that he should be so willing to be like us, and we should be so unwilling to be like him) but if we look back upon the precontract which past between his Father and him, we shall then see a Debuit, a kind of necessity laid upon him, our Saviour himself speaks it to his Blessed mother, NONLATINALPHABET, I must go about my Fathers businesse;
that he should be so willing to be like us, and we should be so unwilling to be like him) but if we look back upon the precontract which passed between his Father and him, we shall then see a Debt, a kind of necessity laid upon him, our Saviour himself speaks it to his Blessed mother,, I must go about my Father's business;
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we may measure his love by the Decree, that is, we cannot measure it, for the decree is eternall;
we may measure his love by the decree, that is, we cannot measure it, for the Decree is Eternal;
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before the foundation of the world was laid was this foundation laid an everlasting foundation to lay Gold and Silver upon, all the rich & precious Promises of the Gospel, to lay our obedience and conformity to him, upon;
before the Foundation of the world was laid was this Foundation laid an everlasting Foundation to lay Gold and Silver upon, all the rich & precious Promises of the Gospel, to lay our Obedience and conformity to him, upon;
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and our Duty it is to give him Birth for Birth, and to be born again in him;
and our Duty it is to give him Birth for Birth, and to be born again in him;
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and upon them both, upon his love, and our obedience raise our selves up to that eternity, which he hath purchased and promised to all his Brethren that are made like unto him.
and upon them both, upon his love, and our Obedience raise our selves up to that eternity, which he hath purchased and promised to all his Brothers that Are made like unto him.
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Infinite love, eternall love, that which the eye of Flesh may count a dishonour, was his joy, his perfection, his love, which put a Debuit upon him, a necessity,
Infinite love, Eternal love, that which the eye of Flesh may count a dishonour, was his joy, his perfection, his love, which put a Debt upon him, a necessity,
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and brought him after a manner, under the strict and peremptory Terms of an obligation, under a necessity of being borne, a Necessity of obedience, a Necessity of dying;
and brought him After a manner, under the strict and peremptory Terms of an obligation, under a necessity of being born, a Necessity of Obedience, a Necessity of dying;
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Debuit taketh in all and presenteth them to our Admiration, our joy, our love, our obedience, and Gratitude;Debt Takes in all and presents them to our Admiration, our joy, our love, our Obedience, and Gratitude;
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NONLATINALPHABET every way, and in all things it behoved him to be made like unto his Brethren.
every Way, and in all things it behooved him to be made like unto his Brothers.
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We have now run the full compasse of the Text, and we find our Saviour in every point of it similem NONLATINALPHABET like in all things; and now to apply it; We have now run the full compass of the Text, and we find our Saviour in every point of it similem like in all things; and now to apply it;
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If Christ be like unto us, then we also ought to be like unto him,
If christ be like unto us, then we also ought to be like unto him,
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and ought to have our Assimilation, our Nativity, by the way of Analogy and by the rules of proportion, answerable to his.
and ought to have our Assimilation, our Nativity, by the Way of Analogy and by the rules of proportion, answerable to his.
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For to this end was he made like unto us, you will say, That he may save us;
For to this end was he made like unto us, you will say, That he may save us;
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nay, but that he may present us to his Father by the virtue of his assimilation made like unto him;
nay, but that he may present us to his Father by the virtue of his assimilation made like unto him;
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for without this he cannot save us. Behold here am I, and the Children which thou hast given me;
for without this he cannot save us. Behold Here am I, and the Children which thou hast given me;
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Holy as I am holy, Just as I am just, Humble as I was humble; A man conformable to Christ is the glory of this Feast.
Holy as I am holy, Just as I am just, Humble as I was humble; A man conformable to christ is the glory of this Feast.
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Father, I will that they whom thou hast given me (and he gives him none,Father, I will that they whom thou hast given me (and he gives him none,
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but those who are like him) may be, where I am:
but those who Are like him) may be, where I am:
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Heaven hath received him, and it will receive none but those, who are like him, not those that name him, not those who set his name to their fraud, to their malice, to their perjury, to their Oppression;
Heaven hath received him, and it will receive none but those, who Are like him, not those that name him, not those who Set his name to their fraud, to their malice, to their perjury, to their Oppression;
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not those many Antichrists, whose whole life is a contradiction to him:
not those many Antichrists, whose Whole life is a contradiction to him:
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All that he requires at our hands, all our Gratitude, all our duty is drawn together,
All that he requires At our hands, all our Gratitude, all our duty is drawn together,
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and consists in this NONLATINALPHABET, to be like unto him.
and consists in this, to be like unto him.
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To be like unto him? why, who would not be like unto him? who would not be drawn after his similitude? Like him we all would be in his Glory, in his Transfiguration on mount Tabor; oh by all meanes build us here a Tabernacle;
To be like unto him? why, who would not be like unto him? who would not be drawn After his similitude? Like him we all would be in his Glory, in his Transfiguration on mount Tabor; o by all means built us Here a Tabernacle;
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but like him in the cratch, like him in the wildernesse, like him in his daily converse with men,
but like him in the cratch, like him in the Wilderness, like him in his daily converse with men,
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like him in the High priests Hall, like him in the Garden, like him on the Crosse, here we start back and are afraid of his countenance:
like him in the High Priests Hall, like him in the Garden, like him on the Cross, Here we start back and Are afraid of his countenance:
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In humility, in hunger, in sweat, in colours of Bloud, few there be that would be thus drawn:
In humility, in hunger, in sweat, in colours of Blood, few there be that would be thus drawn:
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But, if we will be his Brethren, this is the copy we must take out, these be our postures, these our Colours;
But, if we will be his Brothers, this is the copy we must take out, these be our postures, these our Colours;
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bathed in his Bloud, tis true, but withall bathed in the waters of Affliction, bathed in our own teares,
bathed in his Blood, this true, but withal bathed in the waters of Affliction, bathed in our own tears,
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and bathed in our own Bloud; we meet and cope with the Devil in this our wildernesse;
and bathed in our own Blood; we meet and cope with the devil in this our Wilderness;
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we walk honestly, as in the day; in that day, which he hath made. We have our Agony in our Contrition;
we walk honestly, as in the day; in that day, which he hath made. We have our Agony in our Contrition;
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and in our Regeneration we hang upon the Crosse;
and in our Regeneration we hang upon the Cross;
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There our lusts and affections are fastned as it were with nayls, their strength taken from them, that they cannot move in any opposition to Christ,
There our Lustiest and affections Are fastened as it were with nails, their strength taken from them, that they cannot move in any opposition to christ,
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but our anger turns from our brother who is like him, and is levell'd on sin, which is most unlike him;
but our anger turns from our brother who is like him, and is leveled on since, which is most unlike him;
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our love shuts it self to the world, and opens it self to receive him; The hardship we undergoe, brings in our fellowship with him;
our love shuts it self to the world, and Opens it self to receive him; The hardship we undergo, brings in our fellowship with him;
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our suffering with him doth assimilate us, and in a manner Deify us;
our suffering with him does assimilate us, and in a manner Deify us;
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our following him in all his wayes drawes us as neer to him, as Flesh and Bloud can approch;
our following him in all his ways draws us as near to him, as Flesh and Blood can approach;
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and our joy, our greatest triumph is in this our Assimilation, and thus we come forth like unto him.
and our joy, our greatest triumph is in this our Assimilation, and thus we come forth like unto him.
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And in the next place, as he was factus made like unto us, so are we facti similes made like unto him;
And in the next place, as he was factus made like unto us, so Are we facti similes made like unto him;
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we are not borne so, we are not so by chance, we cannot think our selves, we cannot talk our selves into his likenesse,
we Are not born so, we Are not so by chance, we cannot think our selves, we cannot talk our selves into his likeness,
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nor will he imprint it in us whilst we sleep, or doe worse; this picture, this Resemblance is not drawn out with a thought, or a word.
nor will he imprint it in us while we sleep, or do Worse; this picture, this Resemblance is not drawn out with a Thought, or a word.
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How many be there who take his name, yet are not like unto him, because they will not be made so? Christians they are sine sanguine & sudore, without bloud or sweat, drawn out not by an obedient will, but a flattering fancy;
How many be there who take his name, yet Are not like unto him, Because they will not be made so? Christians they Are sine sanguine & Sudore, without blood or sweat, drawn out not by an obedient will, but a flattering fancy;
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they struggle not with Temptation, for they love it, they fight not against their Flesh, but nourish, and cherish it, make it their labour and ambition to please it;
they struggle not with Temptation, for they love it, they fight not against their Flesh, but nourish, and cherish it, make it their labour and ambition to please it;
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they have no feare, no Trembling, no Agony, no Crosse, nay they beat their fellow servants and persecute them, because they are like him;
they have no Fear, no Trembling, no Agony, no Cross, nay they beatrice their fellow Servants and persecute them, Because they Are like him;
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crucifie him in his members every day, and yet present themselves to the world as his children,
crucify him in his members every day, and yet present themselves to the world as his children,
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as the very pictures of our Saviour, and so soon like him, that they will never be made so.
as the very pictures of our Saviour, and so soon like him, that they will never be made so.
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When we see men fast and pray, not that they have done evill, but that they may do more, (the Pharisees did so) when we see men bowing before him,
When we see men fast and pray, not that they have done evil, but that they may do more, (the Pharisees did so) when we see men bowing before him,
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when they are ready to lift up their heele against him, when we heare their Hosannas to day,
when they Are ready to lift up their heel against him, when we hear their Hosannas to day,
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and their Crucifyes to morrow (the Jewes did so) when we see men follow him as his Disciples,
and their Crucifies to morrow (the Jews did so) when we see men follow him as his Disciples,
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and call him their Master, and then sell him for some pieces of silver, deliver him to their Lusts, their Ambition, their Covetousnesse, ( Judas did so, the son of perdition, and so nothing like unto a Saviour) when we see men wash their hands as if they were clear of all guilt,
and call him their Master, and then fell him for Some Pieces of silver, deliver him to their Lustiest, their Ambition, their Covetousness, (Judas did so, the son of perdition, and so nothing like unto a Saviour) when we see men wash their hands as if they were clear of all guilt,
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and yet in a Tumult leave Christ and his Religion to be tom in pieces,
and yet in a Tumult leave christ and his Religion to be tom in Pieces,
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and trod under feet, and to make their peace, care not what becomes of him; ( Pilate did so) when we see men tempting Christ, to turn stones into bread, to do that by miracle,
and trod under feet, and to make their peace, care not what becomes of him; (Pilate did so) when we see men tempting christ, to turn stones into bred, to do that by miracle,
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for which he hath fitted its ordinary proper meanes; (the Devil did so) when we see these men (and the world is full of such) shall we say that they are like unto Christ? we may say as well, that the Pharisees were like him,
for which he hath fitted its ordinary proper means; (the devil did so) when we see these men (and the world is full of such) shall we say that they Are like unto christ? we may say as well, that the Pharisees were like him,
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and the Jewes were like him, and Judas was like him, and Pilate was like him,
and the Jews were like him, and Judas was like him, and Pilate was like him,
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and the Devil himselfe was like him, as they. No:
and the devil himself was like him, as they. No:
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a Christian is not so soon made up, does not grow up a perfect man in Christ in a moment;
a Christian is not so soon made up, does not grow up a perfect man in christ in a moment;
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For though our first conversion be in an instant, yet it is not so in an instant,
For though our First conversion be in an instant, yet it is not so in an instant,
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but that it is wrought in us by meanes, and a new making there is, whensoever we are made Christians.
but that it is wrought in us by means, and a new making there is, whensoever we Are made Christians.
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To be like unto Christ is a work of Time, and we grow up to this similitude by degrees;
To be like unto christ is a work of Time, and we grow up to this similitude by Degrees;
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our Faith meets with many rubs and difficulties to passe over;
our Faith meets with many rubs and difficulties to pass over;
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For how often doe we ask our selves the question, How should this be? and then when by prayer and meditation,
For how often do we ask our selves the question, How should this be? and then when by prayer and meditation,
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and our continued exercise in piety, we have got the victory, we build and establish our selves in our most holy Faith.
and our continued exercise in piety, we have god the victory, we built and establish our selves in our most holy Faith.
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Our Hope, what is it but a conclusion gathered by much pains and experience, by curious and watchful observation, by a painful peregrination through all the powers of our souls,
Our Hope, what is it but a conclusion gathered by much pains and experience, by curious and watchful observation, by a painful peregrination through all the Powers of our Souls,
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and actions of our life? and when with great contention we have settled these, and see an evenness and regularity in them all, then we rest in hope.
and actions of our life? and when with great contention we have settled these, and see an evenness and regularity in them all, then we rest in hope.
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And for our Charity, it is called the labour and work of Charity, for we must force out the love of the World,
And for our Charity, it is called the labour and work of Charity, for we must force out the love of the World,
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before we bring in the love of our Brethren; we must deny our covetousness, before we can give a peny;
before we bring in the love of our Brothers; we must deny our covetousness, before we can give a penny;
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deny our appetite, deny our selves, before we can taste of the powers of the world to come;
deny our appetite, deny our selves, before we can taste of the Powers of the world to come;
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we must maintain a tedious war against the flesh, and be unlike our selves, before we can be like unto Christ;
we must maintain a tedious war against the Flesh, and be unlike our selves, before we can be like unto christ;
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as he was made like unto us, so must we be made like unto him: and this is our union with him, and we are made one, even as he, and his Father are one.
as he was made like unto us, so must we be made like unto him: and this is our Union with him, and we Are made one, even as he, and his Father Are one.
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To draw the Parallel yet neerer;
To draw the Parallel yet nearer;
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as there was a debuit upon Christ, so there is upon us, as it behoved him to be made like unto us,
as there was a Debt upon christ, so there is upon us, as it behooved him to be made like unto us,
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so it behoveth us to be like unto him:
so it behooveth us to be like unto him:
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In the volume of the book it is written of him, and in the same volume we shall finde it written of us, that we should doe his will,
In the volume of the book it is written of him, and in the same volume we shall find it written of us, that we should do his will,
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and have his law in our heart, and in this as in other things, Nihil prius intuendum, quam quod decet;
and have his law in our heart, and in this as in other things, Nihil prius intuendum, quam quod Deceit;
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our first thought should be what will become us;
our First Thought should be what will become us;
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To see Nero an Emperour with his Fiddle, or Harp, or in his Buskins acting upon a Stage;
To see Nero an Emperor with his Fiddle, or Harp, or in his Buskin's acting upon a Stage;
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to see Domitian catching of Flyes, or Hercules at the Distaffe; what an incongruous thing is it? An humble Christ, and a proud Christian;
to see Domitian catching of Flies, or Hercules At the Distaff; what an incongruous thing is it? an humble christ, and a proud Christian;
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a meek Christ, & a bloody Christian; an obedient Christ, and a traiterous Christian; Christ in an agony, and a Christian in pleasure;
a meek christ, & a bloody Christian; an obedient christ, and a traitorous Christian; christ in an agony, and a Christian in pleasure;
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Christ fasting, and a Christian rioting;
christ fasting, and a Christian rioting;
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Christ on the Crosse, and the Christian in a Mahometicall Paradise, non bene conveniunt, there is no decorum in it, nothing but Soloecisme & Absurdity, which even offends their eyes who commit the same,
christ on the Cross, and the Christian in a Mohammedical Paradise, non bene conveniunt, there is no decorum in it, nothing but Solecism & Absurdity, which even offends their eyes who commit the same,
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so boldly, as if it carried with it some elegancy; no:
so boldly, as if it carried with it Some elegancy; no:
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debet, and oportet, we must act our parts with art, and a decorum, do that, which behoveth us,debet, and oportet, we must act our parts with art, and a decorum, do that, which behooveth us,
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and it is a debt, and a debt which we must be paying to our lives end, to our last breath,
and it is a debt, and a debt which we must be paying to our lives end, to our last breath,
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and then we shall take our Exit with applause. Lastly, to draw the Parallel to the full;
and then we shall take our Exit with applause. Lastly, to draw the Parallel to the full;
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Oportet, it is not onely becoming us, but Necessary; for if a kind of Necessity lay upon Christ by his contract with his Father, to be made like unto us, a great necessity will lie upon us, by our covenant with him, to be like unto him; a Necessity,Oportet, it is not only becoming us, but Necessary; for if a kind of Necessity lay upon christ by his contract with his Father, to be made like unto us, a great necessity will lie upon us, by our Covenant with him, to be like unto him; a Necessity,
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and woe unto us, if we be not.
and woe unto us, if we be not.
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It is unum necessarium, it is that one thing Necessary, and there is nothing Necessary for us, but it.
It is Unum Necessary, it is that one thing Necessary, and there is nothing Necessary for us, but it.
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For run to and fro the world, and in that great Emporium and Mart of Toyes and Vanities, find out one thing that is necessary,
For run to and from the world, and in that great Emporium and Mars of Toys and Vanities, find out one thing that is necessary,
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if you can, though you search it, as the Prophet speaks, with Candles: Is it necessary to be rich? Behold Dives in Hell, and Lazarus in Abrahams Bosom.
if you can, though you search it, as the Prophet speaks, with Candles: Is it necessary to be rich? Behold Dives in Hell, and Lazarus in Abrahams Bosom.
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Is it necessary to be Noble? Not many noble are chosen.
Is it necessary to be Noble? Not many noble Are chosen.
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Is it necessary to be Learned? where is the Scribe? where is the disputer of this world? Every thing hath its Necessity from us, not from it self;
Is it necessary to be Learned? where is the Scribe? where is the disputer of this world? Every thing hath its Necessity from us, not from it self;
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for of it self it cannot shew any thing that should make it so:
for of it self it cannot show any thing that should make it so:
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It is we that file these chaines, and fashion these nayles of Necessity, and make her hand of Brasse:
It is we that file these chains, and fashion these nails of Necessity, and make her hand of Brass:
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Riches are necessary, because we are covetous; Honour is necessary, because we are proud, and love to have the preheminence;
Riches Are necessary, Because we Are covetous; Honour is necessary, Because we Are proud, and love to have the pre-eminence;
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Pleasure is necessary, because we love it more than God; Revenge is necessary, because we delight in blood.
Pleasure is necessary, Because we love it more than God; Revenge is necessary, Because we delight in blood.
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Lord, how many Necessaries do we make, when there is but one? one, sine quo non debemus, without which we ought not,
Lord, how many Necessaries do we make, when there is but one? one, sine quo non debemus, without which we ought not,
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and sine quo non possumus, without which we cannot be happy, and that is our assimilation,
and sine quo non possumus, without which we cannot be happy, and that is our assimilation,
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and being made like unto Christ, in whom alone all the Treasuries of Wisdome, and Riches,
and being made like unto christ, in whom alone all the Treasuries of Wisdom, and Riches,
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and Honour, all that is necessary for us, are to be found.
and Honour, all that is necessary for us, Are to be found.
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And now, to conclude, we have two Nativities, Christs Nativity and ours; he made like unto us by a miraculous Conception,
And now, to conclude, we have two Nativities, Christ Nativity and ours; he made like unto us by a miraculous Conception,
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and we again made like unto him by the same spirit of Regeneration, ad illum pertinuit propter nos nasci, ad nos propter illum renasci, saith S. Austin: his love it was to be born for us,
and we again made like unto him by the same Spirit of Regeneration, ad Ilum pertinuit propter nos Nasci, ad nos propter Ilum Rebirth, Says S. Austin: his love it was to be born for us,
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and imployes it in finding out many Inventions to set up Evill in its place,
and employs it in finding out many Inventions to Set up Evil in its place,
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And then as thou art merry at his Feast, he will rejoyce at thine, even celebrate thy birthday, Come let us rejoyce, saith he;
And then as thou art merry At his Feast, he will rejoice At thine, even celebrate thy birthday, Come let us rejoice, Says he;
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and NONLATINALPHABET, It was meet we should make merry, for these my brethren were dead, but are alive, they were lost, but they are found;
and, It was meet we should make merry, for these my brothers were dead, but Are alive, they were lost, but they Are found;
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they were like unto the Beasts that perish, but they are now made like unto me:
they were like unto the Beasts that perish, but they Are now made like unto me:
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Ands as Christ had an Antheme at his Birth, a full quire of the Heavenly Host praysing God,
Ands as christ had an Anthem At his Birth, a full choir of the Heavenly Host praising God,
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so shall we at ours, Joy and Triumph at the birth of a Christian, at his assimilation to Christ;
so shall we At ours, Joy and Triumph At the birth of a Christian, At his assimilation to christ;
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for every reall resemblance of Christ is an Angels feast, and Angels, and Archangels, and Dominations,
for every real resemblance of christ is an Angels feast, and Angels, and Archangels, and Dominations,
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and Powers, shall triumph at these our NONLATINALPHABET, an this Feast of our Regeneration, and be glad spectators of our growth in Christ, rejoyce to see us of the same mind, every day liker and liker to him, till we grow to ripenesse and maturity to be perfect men in Christ Jesus,
and Powers, shall triumph At these our, an this Feast of our Regeneration, and be glad spectators of our growth in christ, rejoice to see us of the same mind, every day liker and liker to him, till we grow to ripeness and maturity to be perfect men in christ jesus,
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and being made like unto him, at last be NONLATINALPHABET equall to the Angels, and with Angels and Archangels,
and being made like unto him, At last be equal to the Angels, and with Angels and Archangels,
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and all the Company of Heaven cry aloud:
and all the Company of Heaven cry aloud:
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saying, Salvation, Honour, Power, Thanksgiving, be unto him that sitteth upon the Throne, and to him that was made like unto us,
saying, Salvation, Honour, Power, Thanksgiving, be unto him that Sitteth upon the Throne, and to him that was made like unto us,
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even to the Lamb for evermore. Amen.
even to the Lamb for evermore. Amen.
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE A SERMON Preached on Good-Friday. ROM. 8.32.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE A SERMON Preached on Good friday. ROM. 8.32.
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He that spared not his own Son, but delivered him up for us all, how shall he not with him give us all things?
He that spared not his own Son, but Delivered him up for us all, how shall he not with him give us all things?
pns31 cst vvd xx po31 d n1, cc-acp vvd pno31 a-acp p-acp pno12 d, q-crq vmb pns31 xx p-acp pno31 vvi pno12 d n2?
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GOds benefits come not alone, but one gift is the pledge of another, the grant of a mite, the assignment of a Talent; God's benefits come not alone, but one gift is the pledge of Another, the grant of a mite, the assignment of a Talon;
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a drop of dew from Heaven is a Prognostique of a gracious showre, which nothing can draw dry but Ingratitude;
a drop of due from Heaven is a Prognostic of a gracious shower, which nothing can draw dry but Ingratitude;
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the Father might well say, that the love of God was as a constant and endlesse Circle from Good, to Good, in Good, without error,
the Father might well say, that the love of God was as a constant and endless Circle from Good, to Good, in Good, without error,
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or inconstancy, rowling and carrying it self about in an everlasting gyre.
or inconstancy, rolling and carrying it self about in an everlasting gyre.
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He spared not, but delivered up his sonne for us all, saith the Text, but how many gifts did usher in this? for he gave him often in the Creation of the world;He spared not, but Delivered up his son for us all, Says the Text, but how many Gifts did usher in this? for he gave him often in the Creation of the world;
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for by him were all things made, and without him was made nothing that was made:
for by him were all things made, and without him was made nothing that was made:
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when God gives, he gives his Sonne; for as we ask, so he gives in his name whatsoever we ask;
when God gives, he gives his Son; for as we ask, so he gives in his name whatsoever we ask;
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every action of God is a gift, and every gift a tender of his Sonne, an art to make us capable of more.
every actium of God is a gift, and every gift a tender of his Son, an art to make us capable of more.
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Thus the Argument of Gods love is drawn à minori ad majus, from that which seems little, to that which is greater;
Thus the Argument of God's love is drawn à minori ad Majus, from that which seems little, to that which is greater;
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from a Grain to a Harvest, from one Blessing to a Myriad, from Heaven to thy Soul,
from a Grain to a Harvest, from one Blessing to a Myriad, from Heaven to thy Soul,
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and from thy Creation to thy Redemption, from his Actions to his Passion, which is the true authentique instrument of his love.
and from thy Creation to thy Redemption, from his Actions to his Passion, which is the true authentic Instrument of his love.
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Here his love was in its Zenith, in its Verticall point, and in a direct line casts its rayes of comfort on his lost Creature:
Here his love was in its Zenith, in its Vertical point, and in a Direct line Cast its rays of Comfort on his lost Creature:
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Here the Argument is at the highest, and S. Paul drawes it down à majori ad minus, and the Conclusion is full, full of all comfort to all.
Here the Argument is At the highest, and S. Paul draws it down à majori ad minus, and the Conclusion is full, full of all Comfort to all.
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He that gives a Talent, will certainly give a Mite;
He that gives a Talon, will Certainly give a Mite;
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he that gives his Son wil also give Salvation, and he that gives Salvation will give all things which may work it out, qui tradidit, he that delivered his Son is followed with a quomodo non? how shall he not with him give us all things? quomodo non? It is impossible it should be otherwise,
he that gives his Son will also give Salvation, and he that gives Salvation will give all things which may work it out, qui tradidit, he that Delivered his Son is followed with a quomodo non? how shall he not with him give us all things? quomodo non? It is impossible it should be otherwise,
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so that Christ comes not naked, but clothed with Blessings;
so that christ comes not naked, but clothed with Blessings;
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he comes not empty, but with the Riches of Heaven, with the Treasuries of Wisdom and Happinesse;
he comes not empty, but with the Riches of Heaven, with the Treasuries of Wisdom and Happiness;
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Christ comes not alone, but with troops of Angels, with glorious Promises and Blessings; nay to make good the quomodo non, to make it unanswerable, unquestionable;
christ comes not alone, but with troops of Angels, with glorious Promises and Blessings; nay to make good the quomodo non, to make it unanswerable, unquestionable;
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It is his Nakednesse that clotheth us, his Poverty that enricheth us, his no Reputation that ennobles us, his minoration that makes us great,
It is his Nakedness that clotheth us, his Poverty that enricheth us, his no Reputation that ennobles us, his minoration that makes us great,
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and his Exinanition, his emptying himself that fills us, and the tradidit is an instrument of conveyance, his being delivered for us, delivers to us the possession of all things.
and his Exinanition, his emptying himself that fills us, and the tradidit is an Instrument of conveyance, his being Delivered for us, delivers to us the possession of all things.
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Qui non pepercit, who spared not his owne Son, but delivered him, &c. Qui non pepercit, who spared not his own Son, but Delivered him, etc.
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In which words there is a cloud, and a cloud of Blood, the cloud of Christs Passion,
In which words there is a cloud, and a cloud of Blood, the cloud of Christ Passion,
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for so most interpreters in plain termes expound the tradere by in mortem exponere, making his delivery to be nothing else,
for so most Interpreters in plain terms expound the Tradere by in mortem exponere, making his delivery to be nothing Else,
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but an exposing him to shame, and misery, and death: we need not stand upon it;
but an exposing him to shame, and misery, and death: we need not stand upon it;
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a tradidit were enough, for he is no sooner out of his hands, but he becomes a man of sorrowes: a tradidit were enough,
a tradidit were enough, for he is no sooner out of his hands, but he becomes a man of sorrows: a tradidit were enough,
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For can God delight to make his own Son a Sacrifice, who would not suffer Abraham to doe his command,
For can God delight to make his own Son a Sacrifice, who would not suffer Abraham to do his command,
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but here is a non pepercit, he spared him not, so spared him not, that he delivered him up, and so delivered him up, that he spared him not, NONLATINALPHABET the same thing expressed by two severall words to make it sure.
but Here is a non pepercit, he spared him not, so spared him not, that he Delivered him up, and so Delivered him up, that he spared him not, the same thing expressed by two several words to make it sure.
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A cloud then there is, and a cloud of Blood, but it distills in a sweet showre of Blessings,
A cloud then there is, and a cloud of Blood, but it distils in a sweet shower of Blessings,
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and we see a light in this cloud, by which we may draw that saving conclusion, quomodo non? How shall he not with him give us all things?
and we see a Light in this cloud, by which we may draw that Saving conclusion, quomodo non? How shall he not with him give us all things?
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Here then is an assignment made to Man-kind: 1. Christ given: 2. Given for us all: and last of all the full streame of his Blessings issuing out with his blood;
Here then is an assignment made to Mankind: 1. christ given: 2. Given for us all: and last of all the full stream of his Blessings issuing out with his blood;
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with him we have all things. with him we have all things.
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Or, because it is a work of infinite love, we will call it scalam amoris, the scale, or ladder of love; Or, Because it is a work of infinite love, we will call it Scalam amoris, the scale, or ladder of love;
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and then the steps, the parts considerable will be these: 1. The person delivered, Tradidit proprium Filium, he delivered his own Son. 2. The delivery and manner of it, tradidit & non pepercit, he delivered and spared him not.
and then the steps, the parts considerable will be these: 1. The person Delivered, Tradidit proprium Son, he Delivered his own Son. 2. The delivery and manner of it, tradidit & non pepercit, he Delivered and spared him not.
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3. The persons for whom, pro nobis omnibus, for us all;
3. The Persons for whom, Pro nobis omnibus, for us all;
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And these will in the last place, the end of all, the end of his Delivery, the end of all his Sufferings,
And these will in the last place, the end of all, the end of his Delivery, the end of all his Sufferings,
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and make us bold to challenge the Devil and all the world, and ask the question, quomodo non? how shall he not with him give us all things?
and make us bold to challenge the devil and all the world, and ask the question, quomodo non? how shall he not with him give us all things?
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Qui tradidit proprium filium, Who delivered his own Son.
Qui tradidit proprium Son, Who Delivered his own Son.
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He spared not, but delivered his Son; and this though we make it the first step,
He spared not, but Delivered his Son; and this though we make it the First step,
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yet indeed it is the top of the ladder, and the highest pitch of his love, from which the light of his countenance shines upon us,
yet indeed it is the top of the ladder, and the highest pitch of his love, from which the Light of his countenance shines upon us,
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and shewes us that he loved us as his own Son, nay more than his own Son;
and shows us that he loved us as his own Son, nay more than his own Son;
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and in this his manifestation of his love, is rather a Father to us than to him;
and in this his manifestation of his love, is rather a Father to us than to him;
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de suo periclitatur, ut nos lucretur, saith the Father; to gain us, he is willing in a manner to be himself at a losse,de Sue periclitatur, ut nos lucretur, Says the Father; to gain us, he is willing in a manner to be himself At a loss,
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and to win us from slavery, endanger his own, quasi orbitatis haurit doborem; he will spoyle and rob himself to enrich us,
and to win us from slavery, endanger his own, quasi orbitatis haurit doborem; he will spoil and rob himself to enrich us,
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and to make us his children, deliver up his own.
and to make us his children, deliver up his own.
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A strange contemplation it is, and Nazianzen shuts it up in admiration, counsels us to sit down and reverence it with silence. A strange contemplation it is, and Nazianzen shuts it up in admiration, Counsels us to fit down and Reverence it with silence.
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and offer up his? or might he not have taken an Angel for his Son,
and offer up his? or might he not have taken an Angel for his Son,
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and we scarce can see it when we look upon it; his love at such an height, that our contemplation cannot reach it;
and we scarce can see it when we look upon it; his love At such an height, that our contemplation cannot reach it;
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and though in plain terms we are told that it was done, yet we are slow of heart to believe it;
and though in plain terms we Are told that it was done, yet we Are slow of heart to believe it;
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and therefore Photinus adopted a Son, Arrius created one, horruit Marcion, Marcion was afraid of the very thought:
and Therefore Photinus adopted a Son, Arius created one, horruit Marcion, Marcion was afraid of the very Thought:
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Deliver up he might an adopted Son, some excellent creature, or a phantasme, but started back and would not come neer to subscribe that he delivered up his own Son. His own Son in their Divinity, was a Son by Creation, or a Son by Adoption, or a Son in Appearance, which is not a Son. But this groundlesse and indiscreet care of Gods Honour, was a great sin against it,
Deliver up he might an adopted Son, Some excellent creature, or a phantasm, but started back and would not come near to subscribe that he Delivered up his own Son. His own Son in their Divinity, was a Son by Creation, or a Son by Adoption, or a Son in Appearance, which is not a Son. But this groundless and indiscreet care of God's Honour, was a great since against it,
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and S. Ambrose observes, that they who denied this for fear, were far worse, and more injurious to Christian Religion,
and S. Ambrose observes, that they who denied this for Fear, were Far Worse, and more injurious to Christian Religion,
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than they who denied it for stomack; this pretence of his Honour more dangerous than perversenesse and pertinacy:
than they who denied it for stomach; this pretence of his Honour more dangerous than perverseness and pertinacy:
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for when pride, or vain-glory, or ambition, shape and polish an Errour, it is as soon discovered as the hands that wrought it;
for when pride, or vainglory, or ambition, shape and polish an Error, it is as soon discovered as the hands that wrought it;
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but when a shew of love, and piety, and zeale, paint and commend it, and send it abroad in this glory, uncautelous and ignorant men are soon taken with it, never doubt,
but when a show of love, and piety, and zeal, paint and commend it, and send it abroad in this glory, uncautelous and ignorant men Are soon taken with it, never doubt,
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but yield, and are quickly deceived, and count it their Duty and Religion to be so.
but yield, and Are quickly deceived, and count it their Duty and Religion to be so.
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But why should we fear where no fear is? why should we fear to disparage him,
But why should we Fear where no Fear is? why should we Fear to disparage him,
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when he is so well pleased to humble himself? why should we be wiser than God? why should we offend and scandalize Christ as Peter did? Be this far from the Lord, from the Son of God, that is, let God forbid that which he will have done? why should we check his Wisdome? or be troubled at his Love? when God will deliver him, to talk of improbability,
when he is so well pleased to humble himself? why should we be Wiser than God? why should we offend and scandalise christ as Peter did? Be this Far from the Lord, from the Son of God, that is, let God forbid that which he will have done? why should we check his Wisdom? or be troubled At his Love? when God will deliver him, to talk of improbability,
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or incongruity, or impossibility, is to speak against God;
or incongruity, or impossibility, is to speak against God;
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If he will deliver him, his will be done, and he that rests in Gods will doth best acknowledge his Majesty.
If he will deliver him, his will be done, and he that rests in God's will does best acknowledge his Majesty.
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It was his will to deliver him, and this cleares all doubts, and beats down every imagination that exalteth it self against it;
It was his will to deliver him, and this clears all doubts, and beats down every imagination that Exalteth it self against it;
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If he will do it, we have but one word left us for answer, Amen, let it be done:
If he will do it, we have but one word left us for answer, Amen, let it be done:
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but as he begatus again of the word of Truth, so he delivered up his Son NONLATINALPHABET quia voluit, because he would.
but as he begatus again of the word of Truth, so he Delivered up his Son quia voluit, Because he would.
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but doth not rise up against that which was set up to enlarge and improve her.
but does not rise up against that which was Set up to enlarge and improve her.
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he hath wisdome and power to attend his will, and who are we that darken counsel with words without knowledge? when we fall down at his foot-stoole and acknowledge his infinite power;
he hath Wisdom and power to attend his will, and who Are we that darken counsel with words without knowledge? when we fallen down At his footstool and acknowledge his infinite power;
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when we say, He onely can do wondrous works; when we in all humility acknowledge that he can do more than we can think;
when we say, He only can do wondrous works; when we in all humility acknowledge that he can do more than we can think;
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that he can uphold us when we are ready to fall, enrich us in poverty, strengthen us in weaknesse, supply us with all necessary meanes and encouragements in this our race;
that he can uphold us when we Are ready to fallen, enrich us in poverty, strengthen us in weakness, supply us with all necessary means and encouragements in this our raze;
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when we preach it on the house tops, that he can tread down all our enemies under our feet, and bind Satan in chains;
when we preach it on the house tops, that he can tread down all our enemies under our feet, and bind Satan in chains;
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when we believe and rely on it, that he is able to immortalize our flesh, to raise us out of the dust,
when we believe and rely on it, that he is able to immortalise our Flesh, to raise us out of the dust,
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and set us in heavenly places, we think we have raised our magnificats to the highest,
and Set us in heavenly places, we think we have raised our magnificates to the highest,
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and indeed a Christian need not set his Songs and Hallelujahs to a higher note;
and indeed a Christian need not Set his Songs and Hallelujahs to a higher note;
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but yet we do not rise so high, nor so fully expresse him, as when we give him an absolute will;
but yet we do not rise so high, nor so Fully express him, as when we give him an absolute will;
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He doth what he will in Heaven, and in Earth; non vox hominem sonat. He does what he will in Heaven, and in Earth; non vox hominem Sonnet.
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This can belong to none but the highest, to God the King of Kings, and Lord of Lords;
This can belong to none but the highest, to God the King of Kings, and Lord of lords;
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and this makes him Lord paramount, and commander of all.
and this makes him Lord paramount, and commander of all.
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For even his omnipotency seems to submit and vayle to his will, and is commanded by it;
For even his omnipotency seems to submit and Vail to his will, and is commanded by it;
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for many things he doth not doe, not because he cannot, Dei posse velle est, & non posse nolle, saith Tertull, he can do what he will,
for many things he does not do, not Because he cannot, Dei posse velle est, & non posse nolle, Says Tertul, he can do what he will,
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and what he will not do, we may say he cannot do; quod voluit, & potuit, & ostendit, but what he would do, he could & did:
and what he will not do, we may say he cannot do; quod voluit, & Potuit, & ostendit, but what he would do, he could & did:
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what his Son? his own Son? his beloved Son, as infinite and omnipotent as himself? shall he be delivered? yes, tradidit illum, he delivered him,
what his Son? his own Son? his Beloved Son, as infinite and omnipotent as himself? shall he be Delivered? yes, tradidit Ilum, he Delivered him,
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because he would, quia voluit; his will is that which opens the windowes of heaven, and shuts them again;
Because he would, quia voluit; his will is that which Opens the windows of heaven, and shuts them again;
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that binds and looses, that plants and roots up, that made the world and will destroy it;
that binds and looses, that plants and roots up, that made the world and will destroy it;
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his will it was that humbled his Son, and his will it was that glorified him.
his will it was that humbled his Son, and his will it was that glorified him.
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He might not have done it, not have delivered him; he might, without the least impairing of his Justice, have kept him in his bosome,
He might not have done it, not have Delivered him; he might, without the least impairing of his justice, have kept him in his bosom,
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& never shewed him to the world;
& never showed him to the world;
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For as in the Creation God might have made man as he made the other creatures by his dixit, by his word alone,
For as in the Creation God might have made man as he made the other creatures by his dixit, by his word alone,
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but would not, but wrought him out of the Earth, and was the Potter which formed and shaped him out of the Clay with his own hands:
but would not, but wrought him out of the Earth, and was the Potter which formed and shaped him out of the Clay with his own hands:
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so in the great work of our Redemption, he did not send a Moyses, an Angel, a Cherubin, or Seraphim, but tradidit proprium filium, delivered up his own Son, & in this delivery gave a price infinitely above that which he brought, motal, sinfull men, which were of no value at all, but that he made them;
so in the great work of our Redemption, he did not send a Moses, an Angel, a Cherubin, or Seraphim, but tradidit proprium Son, Delivered up his own Son, & in this delivery gave a price infinitely above that which he brought, motal, sinful men, which were of no valve At all, but that he made them;
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and he payes down not a Talent for a Talent, but a Talent for a Mite,
and he pays down not a Talon for a Talon, but a Talon for a Mite,
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for Nothing, for that which had made it self worse than nothing;
for Nothing, for that which had made it self Worse than nothing;
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his Son, for those who stood guilty of Rebellion against him, and his love for the world, which was at enmity with him.
his Son, for those who stood guilty of Rebellion against him, and his love for the world, which was At enmity with him.
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And thus he was pleased to buy his own will and love in us, and by this his infinite love to bound as it were his infinite power, his infinite wisdome, and his illimited will;
And thus he was pleased to buy his own will and love in us, and by this his infinite love to bound as it were his infinite power, his infinite Wisdom, and his illimited will;
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for here his power, his wisdome, his will, may seem to have found a non ultra, he cannot do, he cannot find our, he cannot wish for us more,
for Here his power, his Wisdom, his will, may seem to have found a non ultra, he cannot do, he cannot find our, he cannot wish for us more,
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than what he hath done in the delivery of his Son.
than what he hath done in the delivery of his Son.
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And now, if we ask, what moved his will? not sure any lovelinesse, or attractivenesse in the object;
And now, if we ask, what moved his will? not sure any loveliness, or attractiveness in the Object;
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there was nothing to be seen but loathsomnesse and deformity, and that enmity which might sooner move him to wrath,
there was nothing to be seen but loathsomeness and deformity, and that enmity which might sooner move him to wrath,
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than compassion, and make him rather send down fire and brimstone, then his Son:
than compassion, and make him rather send down fire and brimstone, then his Son:
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That which moved him was in himself, not to be found in the world, which stood out against him,
That which moved him was in himself, not to be found in the world, which stood out against him,
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and when he did come, would not receive him, but was bound up in his own bowels of mercy and compassion;
and when he did come, would not receive him, but was bound up in his own bowels of mercy and compassion;
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he loved us in our blood, and loving us he bid us live, and that we might live, delivered up his own Son to death.
he loved us in our blood, and loving us he bid us live, and that we might live, Delivered up his own Son to death.
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For his mercy was the Orator to move his will, and being mercifull, he was also willing to help us;
For his mercy was the Orator to move his will, and being merciful, he was also willing to help us;
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Mercy is all our plea, and it was his motive, and wrought in him a will, a cheerful will, NONLATINALPHABET saith Saint James; it rejoyceth against Judgement;
Mercy is all our plea, and it was his motive, and wrought in him a will, a cheerful will, Says Saint James; it Rejoiceth against Judgement;
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though we had forgot our Duty, yet would not he forget his Mercy, but hearkned to it,
though we had forgotten our Duty, yet would not he forget his Mercy, but hearkened to it,
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and would not continere misericordias, shut up his tender mercies in Anger, which is a Metaphor taken from martiall affaires;
and would not continere misericordias, shut up his tender Mercies in Anger, which is a Metaphor taken from martial affairs;
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for in a siege an Army doth compasse in a Town or Castle, that they may play upon it in every place, the Greeks call it NONLATINALPHABET to shut it up as in a net.
for in a siege an Army does compass in a Town or Castle, that they may play upon it in every place, the Greeks call it to shut it up as in a net.
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This is it which the Prophet David calls claudere, or continere, to shut up his mercy in anger;
This is it which the Prophet David calls claudere, or continere, to shut up his mercy in anger;
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the Septuagint renders it NONLATINALPHABET to make a trench about it and besiege it.
the septuagint renders it to make a trench about it and besiege it.
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Now the goodnesse of God, and his love to his Creature, would not suffer him thus to shut up his tender Mercies,
Now the Goodness of God, and his love to his Creature, would not suffer him thus to shut up his tender mercies,
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as a Fort or Town is shut up to be undermined, and beat upon, and overcome;
as a Fort or Town is shut up to be undermined, and beatrice upon, and overcome;
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but as the besieged many times make sallyes upon the enemy, so the love and mercy of our God brake forth even through his anger,
but as the besieged many times make sallies upon the enemy, so the love and mercy of our God brake forth even through his anger,
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and gained a conquest against the legions of his wrath.
and gained a conquest against the legions of his wrath.
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Let the World be impure, let Men be sinners, let Justice be importunate, let Power be formidable,
Let the World be impure, let Men be Sinners, let justice be importunate, let Power be formidable,
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and Vengeance ready to fall, yet all must fall back, and yield to the Mercy and Love of God, which cannot be overcome,
and Vengeance ready to fallen, yet all must fallen back, and yield to the Mercy and Love of God, which cannot be overcome,
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nor bound, nor shut up, but will break forth, and make way through all opposition, through sin,
nor bound, nor shut up, but will break forth, and make Way through all opposition, through since,
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586
and all the powers of darknesse, which besiege and compasse it about, and will raise the siege, drive off and chase away these Enemies,
and all the Powers of darkness, which besiege and compass it about, and will raise the siege, drive off and chase away these Enemies,
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and to conquer Sin, will deliver up his Son for the Sinner.
and to conquer since, will deliver up his Son for the Sinner.
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588
And this was aenigma amoris, saith Aquinas; this was the riddle, or rather the mystery of his love to pose the wisdome of the world:
And this was aenigma amoris, Says Aquinas; this was the riddle, or rather the mystery of his love to pose the Wisdom of the world:
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I may say, being Love, and infinite, it is no riddle at all, but plain and easie:
I may say, being Love, and infinite, it is no riddle At all, but plain and easy:
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590
for what can love doe that is strange? what can it doe amisse? that which moved him to do it, shewes plainly that the end for which he did it, was very good:
for what can love do that is strange? what can it do amiss? that which moved him to do it, shows plainly that the end for which he did it, was very good:
c-acp r-crq vmb vvi vdi cst vbz j? q-crq vmb pn31 vdi av? d r-crq vvd pno31 pc-acp vdi pn31, vvz av-j cst dt n1 p-acp r-crq pns31 vdd pn31, vbds av j:
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Dilexit nos, he loved us, is the best commentary on Tradidit Filium, he delivered his Son for us,Dilexit nos, he loved us, is the best commentary on Tradidit Son, he Delivered his Son for us,
fw-la fw-la, pns31 vvd pno12, vbz dt js n1 p-acp fw-la fw-la, pns31 vvd po31 n1 p-acp pno12,
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592
and takes away all scruple and doubt;
and Takes away all scruple and doubt;
cc vvz av d n1 cc n1;
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593
for if we can once love our Enemies, it is impossible but that our Bowels should yern towards them,
for if we can once love our Enemies, it is impossible but that our Bowels should yern towards them,
c-acp cs pns12 vmb a-acp vvi po12 n2, pn31 vbz j p-acp d po12 n2 vmd vvi p-acp pno32,
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594
and our will be bent and prone to raise them up even to that pitch and condition, which our love hath designed;
and our will be bent and prove to raise them up even to that pitch and condition, which our love hath designed;
cc po12 n1 vbi vvn cc j pc-acp vvi pno32 a-acp av p-acp d n1 cc n1, r-crq po12 n1 vhz vvn;
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595
and if our love were of that nature, Heavenly as he is Heavenly, or but in some forward degree proportioned to his, we should see nothing that were difficult, nothing that were absurd, nothing that might misbecome us, which might promote or advantage them:
and if our love were of that nature, Heavenly as he is Heavenly, or but in Some forward degree proportioned to his, we should see nothing that were difficult, nothing that were absurd, nothing that might misbecome us, which might promote or advantage them:
cc cs po12 n1 vbdr pp-f d n1, j c-acp pns31 vbz j, cc p-acp p-acp d j n1 vvn p-acp po31, pns12 vmd vvi pix cst vbdr j, pix cst vbdr j, pix cst vmd vvi pno12, r-crq vmd vvi cc vvi pno32:
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if our Love have heat in it, our Will will be forward and earnest, and we shall be ready to lay down our lives for them.
if our Love have heat in it, our Will will be forward and earnest, and we shall be ready to lay down our lives for them.
cs po12 n1 vhb n1 p-acp pn31, po12 n1 vmb vbi j cc j, cc pns12 vmb vbi j pc-acp vvi a-acp po12 n2 p-acp pno32.
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597
For Love is like an Artificiall Glasse, and when we looke through it, an Enemy appears a Friend; Disgrace, Honour; Difficulties Nothing.
For Love is like an Artificial Glass, and when we look through it, an Enemy appears a Friend; Disgrace, Honour; Difficulties Nothing.
p-acp n1 vbz av-j dt j n1, cc c-crq pns12 vvb p-acp pn31, dt n1 vvz dt n1; n1, n1; n2 pix.
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598
When he saw us weltring in our blood, his love was ready to wash us; when we ran from him, his love ran after us to apprehend us;
When he saw us weltering in our blood, his love was ready to wash us; when we ran from him, his love ran After us to apprehend us;
c-crq pns31 vvd pno12 vvg p-acp po12 n1, po31 n1 vbds j pc-acp vvi pno12; c-crq pns12 vvd p-acp pno31, po31 n1 vvd p-acp pno12 pc-acp vvi pno12;
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599
when we fought against him as enemies, his love was a Prophet; Loe all these may be my children.
when we fought against him as enemies, his love was a Prophet; Lo all these may be my children.
c-crq pns12 vvd p-acp pno31 p-acp n2, po31 n1 vbds dt n1; uh av-d d vmb vbi po11 n2.
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What speak we of Disgrace? his Love defends his Majesty, and exalts this Humility of his son:
What speak we of Disgrace? his Love defends his Majesty, and exalts this Humility of his son:
q-crq vvb pns12 pp-f n1? po31 n1 vvz po31 n1, cc vvz d n1 pp-f po31 n1:
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601
NONLATINALPHABET, &c. saith Plato, Love hath this priviledge that it cannot be defamed, and by a kind of Law hath this huge advantage, to make Bondage, Liberty; Disgrace, Honourable; Infirmity, Omnipotent:
, etc. Says Plato, Love hath this privilege that it cannot be defamed, and by a kind of Law hath this huge advantage, to make Bondage, Liberty; Disgrace, Honourable; Infirmity, Omnipotent:
, av vvz np1, n1 vhz d n1 cst pn31 vmbx vbi vvn, cc p-acp dt n1 pp-f n1 vhz d j n1, pc-acp vvi n1, n1; n1, j; n1, j:
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602
who can stand up against Love, and say, why didst thou this? Had Marciou, and Photinus, and Arrius, well weighed the force and priviledge of Love;
who can stand up against Love, and say, why didst thou this? Had Marciou, and Photinus, and Arius, well weighed the force and privilege of Love;
r-crq vmb vvi a-acp p-acp n1, cc vvi, q-crq vdd2 pns21 d? vhd j, cc np1, cc np1, av vvd dt n1 cc n1 pp-f n1;
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603
their needlesse fear, I may say, their bold and irreverent fear would have soon vanished,
their needless Fear, I may say, their bold and irreverent Fear would have soon vanished,
po32 j n1, pns11 vmb vvi, po32 j cc j n1 vmd vhi av vvn,
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nor would they have denied Christ to be the Son of God, quia tradidit, because he delivered him up for us,
nor would they have denied christ to be the Son of God, quia tradidit, Because he Delivered him up for us,
ccx vmd pns32 vhb vvn np1 pc-acp vbi dt n1 pp-f np1, fw-la fw-la, c-acp pns31 vvd pno31 a-acp p-acp pno12,
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but have seen as great glory in his Humility, as in his Glory, and would have faln down and worshipt God and man,
but have seen as great glory in his Humility, as in his Glory, and would have fallen down and worshipped God and man,
cc-acp vhb vvn p-acp j n1 p-acp po31 n1, c-acp p-acp po31 n1, cc vmd vhi vvn a-acp cc vvd np1 cc n1,
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606
even this crucified Lord of life, Christ Jesus. Love will doe any thing for those whom it looks, and stayes upon.
even this Crucified Lord of life, christ jesus. Love will do any thing for those whom it looks, and stays upon.
av d vvd n1 pp-f n1, np1 np1. n1 vmb vdi d n1 p-acp d r-crq pn31 vvz, cc vvz p-acp.
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607
If you ask a coat, it gives the cloak also;
If you ask a coat, it gives the cloak also;
cs pn22 vvb dt n1, pn31 vvz dt n1 av;
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608
if you defire her to goe a mile, she will goe with you twaine, and is never weary,
if you desire her to go a mile, she will go with you twaine, and is never weary,
cs pn22 n1 pno31 pc-acp vvi dt n1, pns31 vmb vvi p-acp pn22 crd, cc vbz av-x j,
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609
though she passe through places of horror and danger;
though she pass through places of horror and danger;
cs pns31 vvb p-acp n2 pp-f n1 cc n1;
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610
if you be in the most loathsome dungeon, in the valley and shadow of death, she forsakes you not,
if you be in the most loathsome dungeon, in the valley and shadow of death, she forsakes you not,
cs pn22 vbb p-acp dt av-ds j n1, p-acp dt n1 cc n1 pp-f n1, pns31 vvz pn22 xx,
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611
but will go along with you.
but will go along with you.
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612
Must the Son of God be delivered? Love sends him down, Charitas de coelo demisit Christum, it was Love that bowed the Heavens, when he descended;
Must the Son of God be Delivered? Love sends him down, Charitas de coelo Demised Christ, it was Love that bowed the Heavens, when he descended;
vmb dt n1 pp-f np1 vbb vvn? n1 vvz pno31 a-acp, fw-la fw-la fw-la fw-la np1, pn31 vbds n1 cst vvd dt n2, c-crq pns31 vvd;
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613
must he suffer? Love nayles him to the Crosse, and no power could doe it, but Love.
must he suffer? Love nails him to the Cross, and no power could do it, but Love.
vmb pns31 vvi? n1 n2 pno31 p-acp dt n1, cc dx n1 vmd vdi pn31, cc-acp n1.
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614
Must he be sacrificed? Love calls it a Baptisme, & coarctatur, how is Love straitned till the Sacrifice be slain? Must he dye? Must the Son of God dye? Love calls it NONLATINALPHABET, his perfection, Heb. 2.10.
Must he be sacrificed? Love calls it a Baptism, & coarctatur, how is Love straitened till the Sacrifice be slave? Must he die? Must the Son of God die? Love calls it, his perfection, Hebrew 2.10.
vmb pns31 vbi vvn? n1 vvz pn31 dt n1, cc fw-la, q-crq vbz n1 vvn p-acp dt n1 vbb vvn? vmb pns31 vvi? vmb dt n1 pp-f np1 vvi? n1 vvz pn31, po31 n1, np1 crd.
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615
So, though he be the Son of God, though we were his enemies, yet Love reconcileth all these seeming contradictions, resolves every doubt, tunes these jarring strings,
So, though he be the Son of God, though we were his enemies, yet Love reconcileth all these seeming contradictions, resolves every doubt, Tunis these jarring strings,
np1, cs pns31 vbb dt n1 pp-f np1, cs pns12 vbdr po31 n2, av n1 vvz d d j-vvg n2, vvz d n1, vvz d j-vvg n2,
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616
and out of this discord maketh that melody which delighteth both men and Angels, and God himself;
and out of this discord makes that melody which delights both men and Angels, and God himself;
cc av pp-f d n1 vvz d n1 r-crq vvz d n2 cc n2, cc np1 px31;
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617
even that melody, whereof our love should be the resultance.
even that melody, whereof our love should be the resultance.
av d n1, c-crq po12 n1 vmd vbi dt n1.
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618
He loved us, and then the Conclusion doth sweetly and naturally follow, Non pepercit, he spared not his owne Son, but delivered him up.
He loved us, and then the Conclusion does sweetly and naturally follow, Non pepercit, he spared not his own Son, but Delivered him up.
pns31 vvd pno12, cc av dt n1 vdz av-j cc av-j vvi, fw-fr fw-la, pns31 vvd xx po31 d n1, cc-acp vvd pno31 a-acp.
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And so from the Person, we passe to the Delivery it self, Tradidit, & non pepercit, He delivered, and spared him not.
And so from the Person, we pass to the Delivery it self, Tradidit, & non pepercit, He Delivered, and spared him not.
cc av p-acp dt n1, pns12 vvb p-acp dt n1 pn31 n1, fw-la, cc fw-la fw-la, pns31 vvd, cc vvd pno31 xx.
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The Oeconomy and glorious dispensation of our Lord and Saviour Jesus Christ is here termed NONLATINALPHABET a delivery; The Oeconomy and glorious Dispensation of our Lord and Saviour jesus christ is Here termed a delivery;
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and delivered he was, First, into the Virgins womb, for that was a strange descent, and even then began his passion;
and Delivered he was, First, into the Virgins womb, for that was a strange descent, and even then began his passion;
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622
Nasci se patitur, saith Tertullian, he suffer'd himself to be fashion'd in the womb, took of man, what is proper and naturall to him, to be Born and dye. Nasci se patitur, Says Tertullian, he suffered himself to be fashioned in the womb, took of man, what is proper and natural to him, to be Born and die.
np1 fw-la fw-la, vvz np1, pns31 vvd px31 pc-acp vbi vvn p-acp dt n1, vvd pp-f n1, r-crq vbz j cc j p-acp pno31, pc-acp vbi vvn cc vvi.
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Here he was drawn out and fitted, made an object for the malice of men, and the rage of the Divell to work on;
Here he was drawn out and fitted, made an Object for the malice of men, and the rage of the devil to work on;
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624
here he was made a mark for his enemies to shoot at, here he had a back for the whip,
Here he was made a mark for his enemies to shoot At, Here he had a back for the whip,
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625
and flesh to be ploughed, a face to be spit upon, a body to be nayld to the Crosse;
and Flesh to be ploughed, a face to be spit upon, a body to be nailed to the Cross;
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626
here he was built up as a Temple, to be beat down again with axes and Hammers, with misery and Affliction.
Here he was built up as a Temple, to be beatrice down again with axes and Hammers, with misery and Affliction.
av pns31 vbds vvn a-acp p-acp dt n1, pc-acp vbi vvn a-acp av p-acp n2 cc n2, p-acp n1 cc n1.
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Mira traditio! a strange delivery it was of the sonne of God into the womb of a Mortall,Mira Tradition! a strange delivery it was of the son of God into the womb of a Mortal,
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yet tradidit illum he thus delivered him.
yet tradidit Ilum he thus Delivered him.
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And being Borne, what was his whole life, but NONLATINALPHABET a delivery of him, from sorrow to sorrow, from misery to misery, from poverty to shame, from derision to malice, from malice, to death? this was the pomp and Ceremony, with which he was brought to his Crosse,
And being Born, what was his Whole life, but a delivery of him, from sorrow to sorrow, from misery to misery, from poverty to shame, from derision to malice, from malice, to death? this was the pomp and Ceremony, with which he was brought to his Cross,
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and from thence to his grave.
and from thence to his grave.
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Deliver me not into the hands of my enemies, saith David. Behold, his freinds were his enemies:Deliver me not into the hands of my enemies, Says David. Behold, his Friends were his enemies:
vvb pno11 xx p-acp dt n2 pp-f po11 n2, vvz np1. vvb, po31 n2 vbdr po31 n2:
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what creature was there to whom he was not deliver'd? Deliver'd to the Angels, to keep him (you will say) in all his wayes;
what creature was there to whom he was not Delivered? Delivered to the Angels, to keep him (you will say) in all his ways;
r-crq n1 vbds a-acp p-acp r-crq pns31 vbds xx vvn? vvn p-acp dt n2, pc-acp vvi pno31 (pn22 vmb vvi) p-acp d po31 n2;
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but what need had he of an Angels assistance, whose wisdome reached over all? what need he an Angels tongue to comfort him who was Lord of the Angels,
but what need had he of an Angels assistance, whose Wisdom reached over all? what need he an Angels tongue to Comfort him who was Lord of the Angels,
cc-acp q-crq n1 vhd pns31 pp-f dt ng1 n1, rg-crq n1 vvd p-acp d? q-crq n1 pns31 dt ng1 n1 pc-acp vvi pno31 r-crq vbds n1 pp-f dt n2,
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and who with his voyce could have destroyed the Universe? but now he, who could turne stones into Bread, who could work it out of nothing,
and who with his voice could have destroyed the Universe? but now he, who could turn stones into Bred, who could work it out of nothing,
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as he did in the multiplying of the loaves, is content toreceive an Almes from the hand of his Minister.
as he did in the multiplying of the loaves, is content toreceive an Alms from the hand of his Minister.
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Deliver'd from Annas to Caiaphas, from Caiaphas to Pilate; from Pilate to Herod; from Herod to Pilate againe,
Delivered from Annas to Caiaphas, from Caiaphas to Pilate; from Pilate to Herod; from Herod to Pilate again,
vvn p-acp npg1 p-acp n2, p-acp npg1 p-acp np1; p-acp np1 p-acp np1; p-acp np1 p-acp np1 av,
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and from Pilate to the Jewes, to doe with him what they pleased;
and from Pilate to the Jews, to do with him what they pleased;
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deliver'd to all the creatures, to heat, and to cold, to the thornes which gored him, to the whip which made long furrows in his flesh;
Delivered to all the creatures, to heat, and to cold, to the thorns which gored him, to the whip which made long furrows in his Flesh;
vvn p-acp d dt n2, p-acp n1, cc p-acp j-jn, p-acp dt n2 r-crq vvd pno31, p-acp dt n1 r-crq vvd av-j n2 p-acp po31 n1;
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to then ayles, which fastned him; to the speare which peirced him; to the Crosse which rack'd him;
to then ails, which fastened him; to the spear which pierced him; to the Cross which racked him;
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to the grave, which swallowed him; deliver'd to the Divell himself, and the power of darknesse:
to the grave, which swallowed him; Delivered to the devil himself, and the power of darkness:
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No creature from the highest to the lowest, to which he was not delivered; deliver'd in his body and his soule;
No creature from the highest to the lowest, to which he was not Delivered; Delivered in his body and his soul;
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in every part of his body, in those, which seem'd to be free from paine, his tongue, which their cruelty toucht not;
in every part of his body, in those, which seemed to be free from pain, his tongue, which their cruelty touched not;
p-acp d n1 pp-f po31 n1, p-acp d, r-crq vvd pc-acp vbi j p-acp n1, po31 n1, r-crq po32 n1 vvd xx;
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for he that was man, yet had nothing of the impatience of man, complain'd of Thirst;
for he that was man, yet had nothing of the impatience of man, complained of Thirst;
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he said I thirst: Deliver'd up to a quick and lively sense of paine, for many times extremity of paine takes it away,
he said I thirst: Delivered up to a quick and lively sense of pain, for many times extremity of pain Takes it away,
pns31 vvd pns11 vvb: vvn a-acp p-acp dt j cc j n1 pp-f n1, p-acp d n2 n1 pp-f n1 vvz pn31 av,
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and it is lost in it self, but here paine did quicken his sense; the more he endured, the more sensible he was;
and it is lost in it self, but Here pain did quicken his sense; the more he endured, the more sensible he was;
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the more he suffer'd, the more feeling he had; his last gasp was breathed out NONLATINALPHABET with a strong loud voyce;
the more he suffered, the more feeling he had; his last gasp was breathed out with a strong loud voice;
dt av-dc pns31 vvd, dt av-dc n1 pns31 vhd; po31 ord n1 vbds vvn av p-acp dt j j n1;
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deliver'd he was to envy which deliver'd him, saith the Text; to treachery which betray'd him;
Delivered he was to envy which Delivered him, Says the Text; to treachery which betrayed him;
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to malice, which laid on sure strokes; to pride, which scorned him; to contempt, which spet upon him;
to malice, which laid on sure Strokes; to pride, which scorned him; to contempt, which spet upon him;
p-acp n1, r-crq vvd p-acp j n2; p-acp n1, r-crq vvd pno31; p-acp n1, r-crq n1 p-acp pno31;
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to all those furious passions which turne men into Divells; from such a delivery we all cry Good Lord deliver us.
to all those furious passion which turn men into Devils; from such a delivery we all cry Good Lord deliver us.
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But thus deliver'd he was not onely to men, but to the passions of men, to the wild and brutish passions of his enemies, to the rage of Devills;
But thus Delivered he was not only to men, but to the passion of men, to the wild and brutish passion of his enemies, to the rage of Devils;
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and in the next place, not onely to their passions, but his own, which as man he carryed about with him, NONLATINALPHABET my soule is troubled, John 12.27. NONLATINALPHABET in an Agony, Luk. 22.44.
and in the next place, not only to their passion, but his own, which as man he carried about with him, my soul is troubled, John 12.27. in an Agony, Luk. 22.44.
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quae sentitur prius quam discitur, which none can tell what it is, but he that hath felt it,Quae sentitur prius quam discitur, which none can tell what it is, but he that hath felt it,
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and none ever felt such an Agony but he, NONLATINALPHABET he is grievously vexed. Matth. 26.38. NONLATINALPHABET his soule was very heavy, for these severall expressions the Evangelists give us;
and none ever felt such an Agony but he, he is grievously vexed. Matthew 26.38. his soul was very heavy, for these several expressions the Evangelists give us;
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Trouble, vexation, an Agony, heavinesse in his soule, these were the bitter ingredients which fill'd up his cup so full, that he made it his prayer to have it taken out of his hand;Trouble, vexation, an Agony, heaviness in his soul, these were the bitter ingredients which filled up his cup so full, that he made it his prayer to have it taken out of his hand;
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the consideration of which hath induced some to conceive, that the sense of his paine had so weakned his intellectuall faculties, that he forgat himself;
the consideration of which hath induced Some to conceive, that the sense of his pain had so weakened his intellectual faculties, that he forgot himself;
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non fuit haec meditata Christi oratio, saith Calvin, his paine was so great that it gave no time or leisure to his reason, to weigh what he said, which in effect is, he spake he knew not what. non fuit haec meditata Christ oratio, Says calvin, his pain was so great that it gave no time or leisure to his reason, to weigh what he said, which in Effect is, he spoke he knew not what.
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But we may truly say, non fuit haec Interpretis meditata oratio, this Author did not well understand,
But we may truly say, non fuit haec Interpretis meditata oratio, this Author did not well understand,
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nor consider what he wrote, and might seeme not well to have advised with his reason, that would leave wisdome it self without the use of it;
nor Consider what he wrote, and might seem not well to have advised with his reason, that would leave Wisdom it self without the use of it;
ccx vvi r-crq pns31 vvd, cc vmd vvi xx av pc-acp vhi vvn p-acp po31 n1, cst vmd vvi n1 pn31 n1 p-acp dt n1 pp-f pn31;
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no question it was the language of a bleeding Heart, and the resultance of his grief,
no question it was the language of a bleeding Heart, and the resultance of his grief,
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for grieve he did and feare;
for grieve he did and Fear;
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and he who as God could have commanded a Legion of Angels, as man had need of one to comfort him.
and he who as God could have commanded a Legion of Angels, as man had need of one to Comfort him.
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He was deliver'd up to his passions to afflict, not swallow him up; no disorder, no jarr with reason, which was still above them;
He was Delivered up to his passion to afflict, not swallow him up; no disorder, no jarr with reason, which was still above them;
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no sullennesse in his grief, no despaire in his complaints; no unreasonableness in his thoughts; not a thought which did rise amisse;
no sullenness in his grief, no despair in his complaints; no unreasonableness in his thoughts; not a Thought which did rise amiss;
uh-dx n1 p-acp po31 n1, dx n1 p-acp po31 n2; dx n1 p-acp po31 n2; xx dt n1 r-crq vdd vvi av;
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not a word which was misplaced; not a motion which was not regular;
not a word which was misplaced; not a motion which was not regular;
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he knew he was not forsaken, when he asked, why hast thou forsaken me? the bitternesse of the cup struck him into a feare,
he knew he was not forsaken, when he asked, why hast thou forsaken me? the bitterness of the cup struck him into a Fear,
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when his obedience call'd for it;
when his Obedience called for it;
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he prayed indeed, that this cup might passe from him, which was not, as some think, the cup of his Crosse and passion,
he prayed indeed, that this cup might pass from him, which was not, as Some think, the cup of his Cross and passion,
pns31 vvd av, cst d n1 vmd vvi p-acp pno31, r-crq vbds xx, c-acp d vvb, dt n1 pp-f po31 n1 cc n1,
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but this cup of his Agony;
but this cup of his Agony;
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in which prayer it is plaine he was heard, for the Text tells us, there stood by an Angel from God to comfort, and strengthen him, Luk. 22.43.
in which prayer it is plain he was herd, for the Text tells us, there stood by an Angel from God to Comfort, and strengthen him, Luk. 22.43.
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For being of the same mould and temper, he was willing to receive the same impressions, which are so visible in man, of sorrow and feare,
For being of the same mould and temper, he was willing to receive the same impressions, which Are so visible in man, of sorrow and Fear,
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even those affections which are seated in the sensitive part, and without which misery and paine have no tooth at all to bite us;
even those affections which Are seated in the sensitive part, and without which misery and pain have no tooth At all to bite us;
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for our passions are the sting of misery, nor could Christ have suffered at all, if he had been free from them;
for our passion Are the sting of misery, nor could christ have suffered At all, if he had been free from them;
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if misery be a whip, 'tis our passion, and fancy that make it a Scorpion:
if misery be a whip, it's our passion, and fancy that make it a Scorpion:
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what could malice hurt me, if I did not help the blow? what edge had an injury,
what could malice hurt me, if I did not help the blow? what edge had an injury,
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The most powerfull Eloquence is the Threnody of a broken heart, for there his death speaks it self,
The most powerful Eloquence is the Threnody of a broken heart, for there his death speaks it self,
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if I could not be angry? what terror had death, if I did not feare? It is opinion and passion that makes us miserable;
if I could not be angry? what terror had death, if I did not Fear? It is opinion and passion that makes us miserable;
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take away these, and misery is but a name.
take away these, and misery is but a name.
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Tunde, Anaxarchum enim non tundis, you touch not the Stoick though you bray him in a morter.Tune, Anaxarchum enim non tundis, you touch not the Stoic though you bray him in a mortar.
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Deliverd then he was to these passions, to feare, and to grief, which strein'd his body, which rackt his joynts, which stretched his sinews, which trickled down in clods of bloud, exhaled themselves through the pores of his flesh in a bloudy sweat;
Delivered then he was to these passion, to Fear, and to grief, which strained his body, which racked his Joints, which stretched his sinews, which trickled down in clods of blood, exhaled themselves through the pores of his Flesh in a bloody sweat;
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the fire that melted him was his feare and his grief. Da si quid ultra est;
the fire that melted him was his Fear and his grief. Dam si quid ultra est;
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is there yet any more, or can he be delivered further? not to despaire, for it was impossible;
is there yet any more, or can he be Delivered further? not to despair, for it was impossible;
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not to the torments of Hell, which could never seize on his innocent soule;
not to the torments of Hell, which could never seize on his innocent soul;
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but Irae Dei, to the wrath of God, which wither'd his heart like Grasse, and burnt up his bones like a Hearth;
but Irae Dei, to the wrath of God, which withered his heart like Grass, and burned up his bones like a Hearth;
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and brought him even to the dust of death. Look now upon his countenance, it is pale and wan;
and brought him even to the dust of death. Look now upon his countenance, it is pale and wan;
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upon his heart, it is melted like wax; look upon his Tongue, it cleaves to the roof of his mouth:
upon his heart, it is melted like wax; look upon his Tongue, it cleaves to the roof of his Mouth:
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what talk we of Death? the wrath of God is truely NONLATINALPHABET, the fearfullest, and terriblest thing in the world;
what talk we of Death? the wrath of God is truly, the fearfullest, and terriblest thing in the world;
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the sting of sin, which is the sting of Death. Look into your own soules;
the sting of since, which is the sting of Death. Look into your own Souls;
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That weake apprehension of it, which we sometimes have, what a night and darknesse doth it draw over us? what a night? nay what a Hell doth it kindle in us? what torments do we feele, the Types and sad representations of those in the bottomlesse pit? how do our delights distast us? our desires strangle themselves? what a Tophet is the world? and what Furies are our Thoughts? what do we see, which we do not turne from? what do we know which we would not forget? what do we think, which we do not startle at? or do we know what to think? now what rock can hide us? what mountaine can cover us? we are wearie of our selves,
That weak apprehension of it, which we sometime have, what a night and darkness does it draw over us? what a night? nay what a Hell does it kindle in us? what torments do we feel, the Types and sad representations of those in the bottomless pit? how do our delights distaste us? our Desires strangle themselves? what a Tophet is the world? and what Furies Are our Thoughts? what do we see, which we do not turn from? what do we know which we would not forget? what do we think, which we do not startle At? or do we know what to think? now what rock can hide us? what mountain can cover us? we Are weary of our selves,
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and could wish rather not to be, then to be under Gods wrath;
and could wish rather not to be, then to be under God's wrath;
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were it not for this, there would be no Law, no Conscience, no Divell, but with this the Law is a killing letter, the Conscience a Fury, and the Divell a Tormentor.
were it not for this, there would be no Law, no Conscience, no devil, but with this the Law is a killing Letter, the Conscience a Fury, and the devil a Tormentor.
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But yet there is still a difference between our apprehension and his, for alas!
But yet there is still a difference between our apprehension and his, for alas!
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to us his wrath doth not appeare in its full Horror, for if it did we should sooner dye, then offend him.
to us his wrath does not appear in its full Horror, for if it did we should sooner die, then offend him.
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Some do but think of it, few think of it as they should, and they that are most apprehensive, look upon it as at distance,
some do but think of it, few think of it as they should, and they that Are most apprehensive, look upon it as At distance,
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as that which may be turned away; and so not fearing his wrath, treasure up wrath against the day of wrath.
as that which may be turned away; and so not fearing his wrath, treasure up wrath against the day of wrath.
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To us, when we take it at the nearest, and have the fullest sight of it, it appears,
To us, when we take it At the nearest, and have the Fullest sighed of it, it appears,
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but as the cloud did to Elias servant, like a mans hand;
but as the cloud did to Elias servant, like a men hand;
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but to Christ the Heavens were black with clouds and winds, and it showred down upon him,
but to christ the Heavens were black with Clouds and winds, and it showered down upon him,
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as in a tempest of fire and brimstone; (we have not his eyes, and therefore not his apprehension;
as in a tempest of fire and brimstone; (we have not his eyes, and Therefore not his apprehension;
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we see not so much deformity in sin as he did, and so not so much terrour in the wrath of God.) It were Impiety and Blasphemy to think that the blessed Martyrs were more patient than Christ, Cujus natura patientia, saith Tert. whose very nature was patience,
we see not so much deformity in since as he did, and so not so much terror in the wrath of God.) It were Impiety and Blasphemy to think that the blessed Martyrs were more patient than christ, Cujus Nature patientia, Says Tert whose very nature was patience,
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yet who of all that noble Army ever breathed forth such disconsolate speeches? God indeed delivered them up to the saw, to the wrack, to the teeth of Lions, to all the engines of cruelty,
yet who of all that noble Army ever breathed forth such disconsolate Speeches? God indeed Delivered them up to the saw, to the wrack, to the teeth of Lions, to all the Engines of cruelty,
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and shapes of death, but numquid deseruit? they never cryed out they were forsaken;
and shapes of death, but numquid deseruit? they never cried out they were forsaken;
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he snatched them not from the rage of the perescutor by a miracle, but behold a greater miracle.
he snatched them not from the rage of the perescutor by a miracle, but behold a greater miracle.
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— Rident superant { que } dolores Spectanti similes —
— Rident superant { que } Dolores Spectanti similes —
— n1 j { fw-fr } fw-la fw-la n2 —
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In all their Torments they had more life & joy in their countenance, than they who looked on, who were more troubled with the sight-than they were with the punishment; their Torture was their Triumph; their Afflictions were their Melody;
In all their Torments they had more life & joy in their countenance, than they who looked on, who were more troubled with the sight-than they were with the punishment; their Torture was their Triumph; their Afflictions were their Melody;
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of Weak they were made Strong. Tormenta, carcer, ungulae, Atque ipsa poenarum ultima Mors, Christianis ludus est.
of Weak they were made Strong. Tormenta, carcer, ungulae, Atque ipsa Poenarum ultima Mors, Christianis ludus est.
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Torments, Racks, and Strapadoes, and the last Enemy, Death it self, were but a recreation and refreshment to the Christians, who suffered all these with the patience of a stander by.
Torments, Racks, and Strappadoes, and the last Enemy, Death it self, were but a recreation and refreshment to the Christians, who suffered all these with the patience of a stander by.
vvz, n2, cc n2, cc dt ord n1, n1 pn31 n1, vbdr p-acp dt n1 cc n1 p-acp dt njpg2, r-crq vvd d d p-acp dt n1 pp-f dt vvb p-acp.
(7) sermon (DIV2)
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707
But what speak we of Martyrs? Divers sinners (whose ambition never reacht at such a Crown,
But what speak we of Martyrs? Diverse Sinners (whose ambition never reached At such a Crown,
p-acp q-crq vvb pns12 pp-f n2? j n2 (rg-crq n1 av-x vvd p-acp d dt n1,
(7) sermon (DIV2)
53
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708
but rather trembled at it) have been delivered up to afflictions and crosses, nay to the anger of God;
but rather trembled At it) have been Delivered up to afflictions and Crosses, nay to the anger of God;
cc-acp av-c vvd p-acp pn31) vhb vbn vvn a-acp p-acp n2 cc n2, uh-x p-acp dt n1 pp-f np1;
(7) sermon (DIV2)
53
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709
but never yet any, nay not those who have despaired, were so delivered as Christ;
but never yet any, nay not those who have despaired, were so Delivered as christ;
cc-acp av-x av d, uh-x xx d r-crq vhb vvn, vbdr av vvn p-acp np1;
(7) sermon (DIV2)
53
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710
we may say that the Traitor Judas felt not so much, when he went and hanged himself;
we may say that the Traitor Judas felt not so much, when he went and hanged himself;
pns12 vmb vvi cst dt n1 np1 vvd xx av av-d, c-crq pns31 vvd cc vvn px31;
(7) sermon (DIV2)
53
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711
For though Christ could not despaire, yet the wrath of God was more visible to him than to those that doe, who beare but their owne burden,
For though christ could not despair, yet the wrath of God was more visible to him than to those that do, who bear but their own burden,
c-acp cs np1 vmd xx vvi, av dt n1 pp-f np1 vbds av-dc j p-acp pno31 cs p-acp d cst vdb, r-crq vvb p-acp po32 d n1,
(7) sermon (DIV2)
53
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713
God in his approches of Justice, when he comes toward the sinner to correct him, may seem to go like the Consuls of Rome with his Rod and his Axes carried before him;
God in his Approaches of justice, when he comes towards the sinner to correct him, may seem to go like the Consuls of Room with his Rod and his Axes carried before him;
np1 p-acp po31 n2 pp-f n1, c-crq pns31 vvz p-acp dt n1 pc-acp vvi pno31, vmb vvi pc-acp vvi av-j dt n2 pp-f vvb p-acp po31 n1 cc po31 n2 vvn p-acp pno31;
(7) sermon (DIV2)
53
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714
many sinners have felt his rod, and his Rod is Comfort; in his Frown, Favour; and in his Anger, Love;
many Sinners have felt his rod, and his Rod is Comfort; in his Frown, Favour; and in his Anger, Love;
d n2 vhb vvn po31 n1, cc po31 n1 vbz n1; p-acp po31 n1, n1; cc p-acp po31 n1, n1;
(7) sermon (DIV2)
53
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715
and his Blow may be a Benefit; but Christ was struck as it were with his Axe;
and his Blow may be a Benefit; but christ was struck as it were with his Axe;
cc po31 n1 vmb vbi dt n1; cc-acp np1 vbds vvn c-acp pn31 vbdr p-acp po31 n1;
(7) sermon (DIV2)
53
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716
others have trembled under his wrath, but Christ was even consumed with the stroke of his hand.
Others have trembled under his wrath, but christ was even consumed with the stroke of his hand.
n2-jn vhb vvn p-acp po31 n1, cc-acp np1 vbds av vvn p-acp dt n1 pp-f po31 n1.
(7) sermon (DIV2)
53
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717
For being delivered to his wrath, his wrath delivers him to these Throwes and Agonies;
For being Delivered to his wrath, his wrath delivers him to these Throws and Agonies;
p-acp vbg vvn p-acp po31 n1, po31 n1 vvz pno31 p-acp d vvz cc n2;
(7) sermon (DIV2)
53
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718
delivers him to Judas, who delivers, nay betrayes him to the Jewes, who deliver him to Pilate, who delivered him to the Cross, where the Saviour of the world must be murthered, where Innocency and Truth it self hangs betweene two Thieves.
delivers him to Judas, who delivers, nay betrays him to the Jews, who deliver him to Pilate, who Delivered him to the Cross, where the Saviour of the world must be murdered, where Innocency and Truth it self hangs between two Thieves.
vvz pno31 p-acp np1, r-crq vvz, uh-x vvz pno31 p-acp dt np2, r-crq vvb pno31 p-acp np1, r-crq vvd pno31 p-acp dt n1, c-crq dt n1 pp-f dt n1 vmb vbi vvn, c-crq n1 cc n1 pn31 n1 vvz p-acp crd n2.
(7) sermon (DIV2)
53
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719
I mention not the Shame, the Torment of the Cross, for the Thieves endured the same.
I mention not the Shame, the Torment of the Cross, for the Thieves endured the same.
pns11 vvb xx dt n1, dt n1 pp-f dt n1, p-acp dt n2 vvd dt d.
(7) sermon (DIV2)
53
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720
But his soul was crucified more than his body, and his heart had sharper nailes to pierce it,
But his soul was Crucified more than his body, and his heart had sharper nails to pierce it,
p-acp po31 n1 vbds vvn av-dc cs po31 n1, cc po31 n1 vhd jc n2 pc-acp vvi pn31,
(7) sermon (DIV2)
53
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721
than his hands or his feet. Tradidit & non pepercit, he delivered him, and spared him not.
than his hands or his feet. Tradidit & non pepercit, he Delivered him, and spared him not.
cs po31 n2 cc po31 n2. fw-la cc fw-la fw-la, pns31 vvd pno31, cc vvd pno31 xx.
(7) sermon (DIV2)
53
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722
But to rise one step more;
But to rise one step more;
p-acp pc-acp vvi crd n1 av-dc;
(7) sermon (DIV2)
54
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723
Tradidit & deseruit, he delivered, and in a manner forsook him, restrained his influence, denied relief, withdrew his comfort, stood,Tradidit & deseruit, he Delivered, and in a manner forsook him, restrained his influence, denied relief, withdrew his Comfort, stood,
fw-la cc fw-la, pns31 vvd, cc p-acp dt n1 vvd pno31, vvd po31 n1, vvd n1, vvd po31 n1, vvd,
(7) sermon (DIV2)
54
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724
as it were a far off, and let him fight it out unto death; he looked about and there was none to help, even to the Lord he called,
as it were a Far off, and let him fight it out unto death; he looked about and there was none to help, even to the Lord he called,
c-acp pn31 vbdr dt av-j a-acp, cc vvb pno31 vvi pn31 av p-acp n1; pns31 vvd a-acp cc a-acp vbds pix pc-acp vvi, av p-acp dt n1 pns31 vvd,
(7) sermon (DIV2)
54
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725
but he heard him not, NONLATINALPHABET, he roared out for the very grief of his heart,
but he herd him not,, he roared out for the very grief of his heart,
cc-acp pns31 vvd pno31 xx,, pns31 vvd av p-acp dt j n1 pp-f po31 n1,
(7) sermon (DIV2)
54
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726
and cryed with a loud voyce, My God, my God, why hast thou forsaken me? And could God forsake him? when he hung upon the Crosse, did he not see the joy which was set before him? Yes he did,
and cried with a loud voice, My God, my God, why hast thou forsaken me? And could God forsake him? when he hung upon the Cross, did he not see the joy which was Set before him? Yes he did,
cc vvd p-acp dt j n1, po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? cc vmd np1 vvi pno31? c-crq pns31 vvd p-acp dt n1, vdd pns31 xx vvi dt n1 r-crq vbds vvn p-acp pno31? uh pns31 vdd,
(7) sermon (DIV2)
54
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727
but not to comfort, but rather torment him, Altissimo Divinitatis consilio actum est, ut gloria militaret in paenam, saith Leo. By the counsell of the Godhead it was set down and determined, that his Glory should adde to his Punishment, that his Knowledge, which was more clear than a Seraphins, should increase his Grief; his Glory, his Shame; his Happinesse, his Misery;
but not to Comfort, but rather torment him, Altissimo Divinitatis consilio Acts est, ut gloria militaret in paenam, Says Leo. By the counsel of the Godhead it was Set down and determined, that his Glory should add to his Punishment, that his Knowledge, which was more clear than a Seraphim, should increase his Grief; his Glory, his Shame; his Happiness, his Misery;
cc-acp xx pc-acp vvi, cc-acp av-c vvb pno31, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la p-acp fw-la, vvz np1. p-acp dt n1 pp-f dt n1 pn31 vbds vvn a-acp cc vvn, cst po31 n1 vmd vvi p-acp po31 n1, cst po31 n1, r-crq vbds av-dc j cs dt n2, vmd vvi po31 n1; po31 n1, po31 n1; po31 n1, po31 n1;
(7) sermon (DIV2)
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728
that there should not onely be Vinegar in his Drink, and Gall in his Honey, and Mirrhe with his Spices;
that there should not only be Vinegar in his Drink, and Gall in his Honey, and Myrrh with his Spices;
cst a-acp vmd xx av-j vbi n1 p-acp po31 vvb, cc n1 p-acp po31 n1, cc n1 p-acp po31 n2;
(7) sermon (DIV2)
54
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729
but that his Drink should be Vinegar; his Honey, Gall; and all his Spices as bitter as Mirrhe;
but that his Drink should be Vinegar; his Honey, Gall; and all his Spices as bitter as Myrrh;
cc-acp cst po31 vvb vmd vbi n1; po31 n1, n1; cc d po31 n2 p-acp j c-acp n1;
(7) sermon (DIV2)
54
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730
that his Flowers should be Thorns; and his Triumph, Shame.
that his Flowers should be Thorns; and his Triumph, Shame.
cst po31 n2 vmd vbi n2; cc po31 n1, n1.
(7) sermon (DIV2)
54
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731
This could sin do, and can we love it? This could the love and the wrath of God do, his love to his Creature, and his wrath against sin:
This could since do, and can we love it? This could the love and the wrath of God do, his love to his Creature, and his wrath against since:
d vmd n1 vdi, cc vmb pns12 vvi pn31? d vmd dt n1 cc dt n1 pp-f np1 vdb, po31 n1 p-acp po31 n1, cc po31 n1 p-acp n1:
(7) sermon (DIV2)
54
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732
And what a delivery, what a desertion is this, which did not deprive him of strength, but enfeeble him with strength;
And what a delivery, what a desertion is this, which did not deprive him of strength, but enfeeble him with strength;
cc q-crq dt n1, r-crq dt n1 vbz d, r-crq vdd xx vvi pno31 pp-f n1, cc-acp j pno31 p-acp n1;
(7) sermon (DIV2)
54
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733
which did not leave him in the dark, but punish him with light? what a strange delivery was that, which delivered him up without comfort,
which did not leave him in the dark, but Punish him with Light? what a strange delivery was that, which Delivered him up without Comfort,
r-crq vdd xx vvi pno31 p-acp dt j, cc-acp vvb pno31 p-acp n1? q-crq dt j n1 vbds d, r-crq vvd pno31 a-acp p-acp n1,
(7) sermon (DIV2)
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734
nay which betrayed and delivered up his comforts themselves? what misery equall to that which makes Strength a Tormenter, Knowledge a Vexation,
nay which betrayed and Delivered up his comforts themselves? what misery equal to that which makes Strength a Tormenter, Knowledge a Vexation,
uh-x r-crq vvd cc vvn a-acp po31 n2 px32? r-crq n1 j-jn p-acp d r-crq vvz n1 dt n1, n1 dt n1,
(7) sermon (DIV2)
54
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735
and makes Joy & Glory a Persecution? There now hangs his sacred Body on the Cross, not so much afflicted with his passion,
and makes Joy & Glory a Persecution? There now hangs his sacred Body on the Cross, not so much afflicted with his passion,
cc vvz n1 cc n1 dt n1? a-acp av vvz po31 j n1 p-acp dt n1, xx av av-d vvn p-acp po31 n1,
(7) sermon (DIV2)
54
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736
as his Soul was wounded with compassion, with compassion on his Mother, with compassion on his Disciples, with compassion on the Jewes who pierced him,
as his Soul was wounded with compassion, with compassion on his Mother, with compassion on his Disciples, with compassion on the Jews who pierced him,
c-acp po31 n1 vbds vvn p-acp n1, p-acp n1 p-acp po31 n1, p-acp n1 p-acp po31 n2, p-acp n1 p-acp dt np2 r-crq vvd pno31,
(7) sermon (DIV2)
54
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737
for whom he prayes, when they mock him, which did manifest his Divinity as much as his miracles;
for whom he prays, when they mock him, which did manifest his Divinity as much as his Miracles;
p-acp ro-crq pns31 vvz, c-crq pns32 vvb pno31, r-crq vdd vvi po31 n1 c-acp d c-acp po31 n2;
(7) sermon (DIV2)
54
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738
with compassion on the Temple, which was shortly to be levelled with the ground;
with compassion on the Temple, which was shortly to be leveled with the ground;
p-acp n1 p-acp dt n1, r-crq vbds av-j pc-acp vbi vvn p-acp dt n1;
(7) sermon (DIV2)
54
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739
with compassion on all Mankind, bearing the burden of all, dropping his pity and his blood together upon them;
with compassion on all Mankind, bearing the burden of all, dropping his pity and his blood together upon them;
p-acp n1 p-acp d n1, vvg dt n1 pp-f d, vvg po31 n1 cc po31 n1 av p-acp pno32;
(7) sermon (DIV2)
54
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740
feeling in himself the torments of the blessed Martyrs, the reproch of his Saints, the wounds of every broken heart, the poverty, diseases, afflictions of all his Brethren to the end of the world;
feeling in himself the torments of the blessed Martyrs, the reproach of his Saints, the wounds of every broken heart, the poverty, diseases, afflictions of all his Brothers to the end of the world;
vvg p-acp px31 dt n2 pp-f dt j-vvn n2, dt n1 pp-f po31 n2, dt n2 pp-f d j-vvn n1, dt n1, n2, n2 pp-f d po31 n2 p-acp dt n1 pp-f dt n1;
(7) sermon (DIV2)
54
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741
delivered to a sense of their sins, who feel them not, and to a sense of theirs who grone under them;
Delivered to a sense of their Sins, who feel them not, and to a sense of theirs who groan under them;
vvn p-acp dt n1 pp-f po32 n2, r-crq vvb pno32 xx, cc p-acp dt n1 pp-f png32 r-crq vvb p-acp pno32;
(7) sermon (DIV2)
54
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742
delivered up to all the miseries and sorrowes, not onely which he then felt, but which any men, which all men have felt,
Delivered up to all the misery's and sorrows, not only which he then felt, but which any men, which all men have felt,
vvd a-acp p-acp d dt n2 cc n2, xx av-j r-crq pns31 av vvd, cc-acp r-crq d n2, r-crq d n2 vhb vvn,
(7) sermon (DIV2)
54
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743
or shall feel to the time the Trump shall found, and he shall come again in Glory.
or shall feel to the time the Trump shall found, and he shall come again in Glory.
cc vmb vvi p-acp dt n1 dt n1 vmb vvi, cc pns31 vmb vvi av p-acp n1.
(7) sermon (DIV2)
54
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744
The last delivery was of his soul, which was indeed traditio, an yielding it up, a voluntary emission or delivering it up into his Fathers hands;
The last delivery was of his soul, which was indeed Tradition, an yielding it up, a voluntary emission or delivering it up into his Father's hands;
dt ord n1 vbds pp-f po31 n1, r-crq vbds av fw-la, dt vvg pn31 a-acp, dt j-jn n1 cc vvg pn31 a-acp p-acp po31 ng1 n2;
(7) sermon (DIV2)
54
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745
praevento carnificis officio, saith the Father, he prevents the spear, and the hand of the Executioner, and gives up the Ghost. praevento carnificis Officio, Says the Father, he prevents the spear, and the hand of the Executioner, and gives up the Ghost.
fw-it fw-la fw-la, vvz dt n1, pns31 vvz dt n1, cc dt n1 pp-f dt n1, cc vvz a-acp dt n1.
(7) sermon (DIV2)
54
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746
What should I say? or where should I end? who can fathome this depth? The Angels stand amazed, the Heavens are hung with black, the Earth opens her mouth,
What should I say? or where should I end? who can fathom this depth? The Angels stand amazed, the Heavens Are hung with black, the Earth Opens her Mouth,
q-crq vmd pns11 vvi? cc q-crq vmd pns11 vvi? q-crq vmb n1 d n1? dt n2 vvb vvn, dt n2 vbr vvn p-acp j-jn, dt n1 vvz po31 n1,
(7) sermon (DIV2)
54
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747
and the Grave hers, and yields up her dead; the veyl of the Temple rends asunder, the Earth trembles, and the rocks are cleft,
and the Grave hers, and yields up her dead; the veil of the Temple rends asunder, the Earth trembles, and the Rocks Are cleft,
cc dt j png31, cc vvz a-acp po31 j; dt n1 pp-f dt n1 vvz av, dt n1 vvz, cc dt n2 vbr vvn,
(7) sermon (DIV2)
54
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748
but neither Art nor Nature can reach the depth of this wisdom and love;
but neither Art nor Nature can reach the depth of this Wisdom and love;
cc-acp dx n1 ccx n1 vmb vvi dt n1 pp-f d n1 cc n1;
(7) sermon (DIV2)
54
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749
no tongue, neither of the living nor of the dead, neither of men or Angels, are able to express it.
no tongue, neither of the living nor of the dead, neither of men or Angels, Are able to express it.
dx n1, av-dx pp-f dt n-vvg ccx pp-f dt j, av-dx pp-f n2 cc n2, vbr j pc-acp vvi pn31.
(7) sermon (DIV2)
54
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751
and the vertue and power of it reflects back again upon him, and reacheth him at the right hand of God, where his wounds are open, his merits vocal, interceding for us to the end of the world.
and the virtue and power of it reflects back again upon him, and reaches him At the right hand of God, where his wounds Are open, his merits vocal, interceding for us to the end of the world.
cc dt n1 cc n1 pp-f pn31 vvz av av p-acp pno31, cc vvz pno31 p-acp dt j-jn n1 pp-f np1, c-crq po31 n2 vbr j, po31 n2 j, vvg p-acp pno12 p-acp dt n1 pp-f dt n1.
(7) sermon (DIV2)
54
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752
We have now past two steps and degrees of this scale of love with wonder and astonishment,
We have now passed two steps and Degrees of this scale of love with wonder and astonishment,
pns12 vhb av vvn crd n2 cc n2 pp-f d n1 pp-f n1 p-acp n1 cc n1,
(7) sermon (DIV2)
55
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753
and, I hope, with grief and love, passed through a field of Blood to the top of mount Calvarie, where the Son of God, the Saviour of the World, was nailed to the Crosse,
and, I hope, with grief and love, passed through a field of Blood to the top of mount Calvary, where the Son of God, the Saviour of the World, was nailed to the Cross,
cc, pns11 vvb, p-acp n1 cc n1, vvn p-acp dt n1 pp-f n1 p-acp dt n1 pp-f n1 np1, c-crq dt n1 pp-f np1, dt n1 pp-f dt n1, vbds vvn p-acp dt n1,
(7) sermon (DIV2)
55
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754
and being thus lifted up upon his Crosse, he looketh down upon us to draw us after him.
and being thus lifted up upon his Cross, he looks down upon us to draw us After him.
cc vbg av vvn a-acp p-acp po31 n1, pns31 vvz a-acp p-acp pno12 pc-acp vvi pno12 p-acp pno31.
(7) sermon (DIV2)
55
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755
Look then back upon him who looks upon us, whom our sins have pierced, and behold his blood trickling down upon us; which is one ascent more,
Look then back upon him who looks upon us, whom our Sins have pierced, and behold his blood trickling down upon us; which is one ascent more,
n1 av av p-acp pno31 r-crq vvz p-acp pno12, ro-crq po12 n2 vhb vvn, cc vvi po31 n1 vvg a-acp p-acp pno12; r-crq vbz crd n1 av-dc,
(7) sermon (DIV2)
55
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756
and brings in the persons for whom he was delivered, First, for us. Secondly, for us all.
and brings in the Persons for whom he was Delivered, First, for us. Secondly, for us all.
cc vvz p-acp dt n2 p-acp ro-crq pns31 vbds vvn, ord, p-acp pno12. ord, p-acp pno12 d.
(7) sermon (DIV2)
55
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757
Now this pro nobis, that he should be delivered for us, is a contemplation full of delight and comfort,
Now this Pro nobis, that he should be Delivered for us, is a contemplation full of delight and Comfort,
av d fw-la fw-la, cst pns31 vmd vbi vvn p-acp pno12, vbz dt n1 j pp-f n1 cc n1,
(7) sermon (DIV2)
56
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758
but not so easie to digest;
but not so easy to digest;
cc-acp xx av j pc-acp vvi;
(7) sermon (DIV2)
56
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759
for if we reflect upon our selves, and there see nothing but confusion and horrour, we shall soon ask our selves the question,
for if we reflect upon our selves, and there see nothing but confusion and horror, we shall soon ask our selves the question,
c-acp cs pns12 vvb p-acp po12 n2, cc pc-acp vvi pix cc-acp n1 cc n1, pns12 vmb av vvi po12 n2 dt n1,
(7) sermon (DIV2)
56
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760
why for us? why not for the lapsed Angels, who fell from their estate as we did? They glorious Spirits, we vile Bodies;
why for us? why not for the lapsed Angels, who fell from their estate as we did? They glorious Spirits, we vile Bodies;
c-crq p-acp pno12? q-crq xx p-acp dt vvn n2, r-crq vvd p-acp po32 n1 c-acp pns12 vdd? pns32 j n2, pns12 j n2;
(7) sermon (DIV2)
56
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761
they heavenly Spirits, we of the earth earthly, ready to sink to the earth, from whence we came;
they heavenly Spirits, we of the earth earthly, ready to sink to the earth, from whence we Come;
pns32 j n2, pns12 pp-f dt n1 j, j pc-acp vvi p-acp dt n1, p-acp c-crq pns12 vvd;
(7) sermon (DIV2)
56
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762
they immortall Spirits, we as the Grasse, withered before we grow;
they immortal Spirits, we as the Grass, withered before we grow;
pns32 j n2, pns12 p-acp dt n1, vvn c-acp pns12 vvb;
(7) sermon (DIV2)
56
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763
yet he spared not his Son, to spare us, but the Angels that fell he cast into Hell,
yet he spared not his Son, to spare us, but the Angels that fell he cast into Hell,
av pns31 vvd xx po31 n1, pc-acp vvi pno12, cc-acp dt n2 cst vvd pns31 vvd p-acp n1,
(7) sermon (DIV2)
56
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764
and chained them up in everlasting darknesse, 2 Pet. 2.4. We may think that this was munus honorarium, that Christ was delivered for us for some worth or excellency in us;
and chained them up in everlasting darkness, 2 Pet. 2.4. We may think that this was munus honorarium, that christ was Delivered for us for Some worth or excellency in us;
cc vvd pno32 a-acp p-acp j n1, crd np1 crd. pns12 vmb vvi cst d vbds fw-la fw-la, cst np1 vbds vvn p-acp pno12 p-acp d n1 cc n1 p-acp pno12;
(7) sermon (DIV2)
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765
no, it was munus eleemosynarium, a gift bestowed upon us in meere compassion of our wants;
no, it was munus eleemosynarium, a gift bestowed upon us in mere compassion of our Wants;
uh-dx, pn31 vbds fw-la fw-la, dt n1 vvn p-acp pno12 p-acp j n1 pp-f po12 n2;
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With them he deales in rigour, and relents not; with us in favour and mercy, and seeks after us, and layes hold on us,
With them he deals in rigour, and relents not; with us in favour and mercy, and seeks After us, and lays hold on us,
p-acp pno32 pns31 vvz p-acp n1, cc vvz xx; p-acp pno12 p-acp n1 cc n1, cc vvz p-acp pno12, cc n2 vvb p-acp pno12,
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when we were gone from him, as far as sin and disobedience could carry us out of his reach:
when we were gone from him, as Far as since and disobedience could carry us out of his reach:
c-crq pns12 vbdr vvn p-acp pno31, c-acp av-j c-acp n1 cc n1 vmd vvi pno12 av pp-f po31 n1:
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It was his love, it was his will to doe so, and in this we might rest;
It was his love, it was his will to do so, and in this we might rest;
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but Divines will tell us, that man was a ritter object of mercy than they, quia levius est alienâ mente peccare quam propriâ, because the Angels sin was more spontaneous, wrought in them by themselves;
but Divines will tell us, that man was a ritter Object of mercy than they, quia Levius est alienâ mente Peccare quam propriâ, Because the Angels since was more spontaneous, wrought in them by themselves;
cc-acp n2-jn vmb vvi pno12, cst n1 vbds dt n1 n1 pp-f n1 cs pns32, fw-la fw-la fw-la fw-la fw-la uh fw-la fw-la, p-acp dt ng1 n1 vbds av-dc j, vvn p-acp pno32 p-acp px32;
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as if it had never been obtain'd;
as if it had never been obtained;
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man had importunam arhorem, that flattering and importuning Tree, and that subtill and seducing Serpent, to urge and sway him from his obedience;
man had importunam arhorem, that flattering and importuning Tree, and that subtle and seducing Serpent, to urge and sway him from his Obedience;
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Man had a Tempter, the Angels were both the temptation and tempters to themselves;
Man had a Tempter, the Angels were both the temptation and tempters to themselves;
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Man took in Death by looking abroad, but the Angels by reflecting upon themselves, gazed so long upon their own Beauty, till they saw it changed into horrour and deformity;
Man took in Death by looking abroad, but the Angels by reflecting upon themselves, gazed so long upon their own Beauty, till they saw it changed into horror and deformity;
n1 vvd p-acp n1 p-acp vvg av, cc-acp dt n2 p-acp vvg p-acp px32, vvd av av-j p-acp po32 d n1, c-acp pns32 vvd pn31 vvd p-acp n1 cc n1;
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and the offence is more pardonable, where the motive is ab extrinseco, from some outward assoile,
and the offence is more pardonable, where the motive is ab extrinseco, from Some outward assoil,
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than where it grows up of it self.
than where it grows up of it self.
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Besides, the Angels did not all fall, but the whole lump of mankind was leavend with the same leaven,
Beside, the Angels did not all fallen, but the Whole lump of mankind was leavend with the same leaven,
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and pity it may seem, that so noble a Creature made up after Gods own Image, should be utterly lost.
and pity it may seem, that so noble a Creature made up After God's own Image, should be utterly lost.
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These reasons with others we may admit, though they may seem rather to be conjectures than reasons,
These Reasons with Others we may admit, though they may seem rather to be Conjectures than Reasons,
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and we have not much light in Scripture to give them a fairer appearance; but the Scripture is plain, that he took not the Angels, Heb. 2.16.
and we have not much Light in Scripture to give them a Fairer appearance; but the Scripture is plain, that he took not the Angels, Hebrew 2.16.
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he did not lay his hands upon them, to redeem them to liberty, and strike off their Bonds,
he did not lay his hands upon them, to Redeem them to liberty, and strike off their Bonds,
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and we must goe out of the world to find out the reason, and seek the true cause in the bosome of the Father,
and we must go out of the world to find out the reason, and seek the true cause in the bosom of the Father,
cc pns12 vmb vvi av pp-f dt n1 pc-acp vvi av dt n1, cc vvi dt j n1 p-acp dt n1 pp-f dt n1,
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nay in the bowels of his Son, and there see the cause why he was delivered for us written in his Heart; it was NONLATINALPHABET Tit. 3.4.
nay in the bowels of his Son, and there see the cause why he was Delivered for us written in his Heart; it was Tit. 3.4.
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the love of God to mankind, and what was in mankind but enmity and hostility, sinne and deformity, which are no proper motives to draw on his love? and yet he loved us,
the love of God to mankind, and what was in mankind but enmity and hostility, sin and deformity, which Are no proper motives to draw on his love? and yet he loved us,
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and hated sinne, and made haste to deliver us from it;
and hated sin, and made haste to deliver us from it;
cc j-vvn n1, cc vvd n1 pc-acp vvi pno12 p-acp pn31;
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Dilexisti me, domine, plusquam te, quando mori voluisti pro me, saith Aust. Lord when thou dyedst for me, thou madest it manifest, that my soule was dearer to thee, then thy self;Dilexisti me, domine, plusquam te, quando Mori voluisti Pro me, Says Aust. Lord when thou dyedst for me, thou Madest it manifest, that my soul was Dearer to thee, then thy self;
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such a high esteeme did he set upon a Soule, which we scarce honour with a thought,
such a high esteem did he Set upon a Soul, which we scarce honour with a Thought,
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but so live, as if we had none.
but so live, as if we had none.
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For us men then, and For us Sinners was he delivered, the Prophet Esay speaks it,For us men then, and For us Sinners was he Delivered, the Prophet Isaiah speaks it,
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and he could not speake it so properly of any, but him, He was wounded for our transgressions,
and he could not speak it so properly of any, but him, He was wounded for our transgressions,
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and broken for our Iniquities, So that he was delivered up not onely to the crosse, and shame, and broken for our Iniquities, So that he was Delivered up not only to the cross, and shame,
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but to our sinnes which nayled him to the crosse, which crucified him not onely in his Humility,
but to our Sins which nailed him to the cross, which Crucified him not only in his Humility,
cc-acp p-acp po12 n2 r-crq vvn pno31 p-acp dt n1, r-crq vvd pno31 xx av-j p-acp po31 n1,
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but in his glory, now he sits at the right hand of God, and puts him to shame to the end of the world.
but in his glory, now he sits At the right hand of God, and puts him to shame to the end of the world.
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Falsò de Judaeis querimur, why complain we of the Jewes malice? or Judas 's treason? of Pilates injustice? we, we alone are they, who crucifyed the Lord of life;Falsò de Judaeis querimur, why complain we of the Jews malice? or Judas is treason? of Pilate's injustice? we, we alone Are they, who Crucified the Lord of life;
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793
Our Treachery was the Judas which betrayed him; Our malice, the Jew which accused him; our perjury, the false witnesse against him;
Our Treachery was the Judas which betrayed him; Our malice, the Jew which accused him; our perjury, the false witness against him;
po12 n1 vbds dt np1 r-crq vvd pno31; po12 n1, dt np1 r-crq vvd pno31; po12 n1, dt j n1 p-acp pno31;
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our Injustice, the Pilate that condemned him; our pride scorned him; our envy grinned at him; our luxury spet upon him; our covetousnesse sold him;
our Injustice, the Pilate that condemned him; our pride scorned him; our envy grinned At him; our luxury spet upon him; our covetousness sold him;
po12 n1, dt np1 cst vvd pno31; po12 n1 vvd pno31; po12 n1 vvd p-acp pno31; po12 n1 n1 p-acp pno31; po12 n1 vvd pno31;
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our corrupt bloud was drawn out of his wounds; our swellings prickt with his Thornes;
our corrupt blood was drawn out of his wounds; our swellings pricked with his Thorns;
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our sores launced with his speare, and the whole Body of sinne stretched out and crucified with the Lord of life.
our sores lanced with his spear, and the Whole Body of sin stretched out and Crucified with the Lord of life.
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Tradidit pro nobis, he delivered him up for us sinners; no sinne there is, which his bloud will not wash away,Tradidit Pro nobis, he Delivered him up for us Sinners; no sin there is, which his blood will not wash away,
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but finall impenitency, which is not so much a sinne, as the sealing up of the body of sinne, when the measure is full; pro nobis, for us sinners;
but final impenitency, which is not so much a sin, as the sealing up of the body of sin, when the measure is full; Pro nobis, for us Sinners;
cc-acp j n1, r-crq vbz xx av av-d dt n1, c-acp dt vvg a-acp pp-f dt n1 pp-f n1, c-crq dt n1 vbz j; fw-la fw-la, p-acp pno12 n2;
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for us? for us the progeny of an arch-traytor, and as great traytors as he, take us at our worst;
for us? for us the progeny of an archtraitor, and as great Traitors as he, take us At our worst;
p-acp pno12? p-acp pno12 dt n1 pp-f dt n1, cc p-acp j n2 c-acp pns31, vvb pno12 p-acp po12 js;
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if we repent, he was delivered for us, and if we do not repent, yet he may be said to be delivered for us,
if we Repent, he was Delivered for us, and if we do not Repent, yet he may be said to be Delivered for us,
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for he was delivered for us to that end that we might repent. Pro nobis, for us men, and for us sinners he was deliver'd;
for he was Delivered for us to that end that we might Repent. Pro nobis, for us men, and for us Sinners he was Delivered;
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pro infirmis, for us when we were without strength; pro impiis, for us when we were ungodly; pro peccatoribus, for sinners; Rom. 5.6,7. for so we were consider'd in this great work of our Redemption, and thus high are we gone on this scale and ladder of love.Pro infirmis, for us when we were without strength; Pro impiis, for us when we were ungodly; Pro peccatoribus, for Sinners; Rom. 5.6,7. for so we were considered in this great work of our Redemption, and thus high Are we gone on this scale and ladder of love.
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There is one step more, pro nobis omnibus, he was deliver'd for us all, all, not consider'd as elect,
There is one step more, Pro nobis omnibus, he was Delivered for us all, all, not considered as elect,
pc-acp vbz crd n1 av-dc, fw-la fw-la fw-la, pns31 vbds vvn p-acp pno12 d, d, xx vvn p-acp j,
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or reprobate, but as men, as smners, for that name will take in all, for all have sinned. And here we are taught to make a stand,
or Reprobate, but as men, as smners, for that name will take in all, for all have sinned. And Here we Are taught to make a stand,
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and not to touch too hastily, and yet the way is plaine and easie; pro omnibus, for all;
and not to touch too hastily, and yet the Way is plain and easy; Pro omnibus, for all;
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this some will not touch, and yet they doe touch, and presse it with that violence, that they presse it almost into nothing, make the world not the world, and whosoever not whosoever, but some certaine men,
this Some will not touch, and yet they do touch, and press it with that violence, that they press it almost into nothing, make the world not the world, and whosoever not whosoever, but Some certain men,
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onely the unbeliever is left under the greater condemnation, who turned away from Christ who spake unto him, not onely from heaven,
only the unbeliever is left under the greater condemnation, who turned away from christ who spoke unto him, not only from heaven,
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807
and turne all into a few, deduct whom they please out of all people, Nations, and Languages, and out of Christendome it self,
and turn all into a few, deduct whom they please out of all people, nations, and Languages, and out of Christendom it self,
cc vvi d p-acp dt d, vvb r-crq pns32 vvb av pp-f d n1, n2, cc n2, cc av pp-f np1 pn31 n1,
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808
and leave some few with Christ upon the Crosse, whose persons he beares, whom they call the elect, and meane themselves;
and leave Some few with christ upon the Cross, whose Persons he bears, whom they call the elect, and mean themselves;
cc vvb d d p-acp np1 p-acp dt n1, rg-crq n2 pns31 vvz, ro-crq pns32 vvb dt j-vvn, cc vvb px32;
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sic Deus dilexit mundum, so God loved the world, that is the Elect, say they, they are the world, where tis hard to find them; sic Deus dilexit Mundum, so God loved the world, that is the Elect, say they, they Are the world, where this hard to find them;
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for they are called out of it, and the best light we have, which is of Scripture, discovers them not unto us in that place;
for they Are called out of it, and the best Light we have, which is of Scripture, discovers them not unto us in that place;
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and if the Elect be this world which God so loved, then they are such Elect, which may not believe,
and if the Elect be this world which God so loved, then they Are such Elect, which may not believe,
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and such elect as may perish, and whom God will have perish, if they doe not believe.
and such elect as may perish, and whom God will have perish, if they do not believe.
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Tis true, none have benefit of Christs death but the Elect, but from hence it doth not follow, that no other might have had;
This true, none have benefit of Christ death but the Elect, but from hence it does not follow, that no other might have had;
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theirs is the kingdome of heaven, but are not they shut out now, who might have made it theirs? God, saith Saint Peter, would not that any should perish, 2 Pet. 3.8. and God is the Saviour of all men, saith Saint Paul, but especially of those that believe, 1 Tim. 4.10. all, if they believe, and repent;
theirs is the Kingdom of heaven, but Are not they shut out now, who might have made it theirs? God, Says Saint Peter, would not that any should perish, 2 Pet. 3.8. and God is the Saviour of all men, Says Saint Paul, but especially of those that believe, 1 Tim. 4.10. all, if they believe, and Repent;
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and those who are obedient to the Gospel, because they doe;
and those who Are obedient to the Gospel, Because they do;
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the bloud of Christ is powred forth on the Believer, and with it he sprinkles his heart, and is saved;
the blood of christ is poured forth on the Believer, and with it he sprinkles his heart, and is saved;
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the wicked trample it under their foot, and perish. That the bloud of Christ is sufficient to wash away the sinnes of the world, nay of a thousand worlds;
the wicked trample it under their foot, and perish. That the blood of christ is sufficient to wash away the Sins of the world, nay of a thousand world's;
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818
that Christ paid down a ransome of so infinite a value, that it might redeeme all that are or possibly might be under that Captivity;
that christ paid down a ransom of so infinite a valve, that it might Redeem all that Are or possibly might be under that Captivity;
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that none are actually redeemed, but they who make him their Captaine, and doe as he commands; that is, believe and repent;
that none Are actually redeemed, but they who make him their Captain, and do as he commands; that is, believe and Repent;
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820
or to speak in their own language, none are saved but the elect: In this all agree, in this they are Brethren, and why should they fall out,
or to speak in their own language, none Are saved but the elect: In this all agree, in this they Are Brothers, and why should they fallen out,
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when both hold up the priviledge of the believer, and leave the rod of the stubborne Impenitent to fall upon him? The death of Christ is not applyed to all, say some;
when both hold up the privilege of the believer, and leave the rod of the stubborn Impenitent to fallen upon him? The death of christ is not applied to all, say Some;
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822
It is not for all, say others; the virtue of Christs meritorious passion is not made use of by all, say some;
It is not for all, say Others; the virtue of Christ meritorious passion is not made use of by all, say Some;
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823
it was never intended, that it should, say others;
it was never intended, that it should, say Others;
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824
and the event is the same, for if it be not made use of and applyed, it is as if it were not,
and the event is the same, for if it be not made use of and applied, it is as if it were not,
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827
but from his crosse, and refused that grace which was offer'd him, which could not befall him,
but from his cross, and refused that grace which was offered him, which could not befall him,
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828
if there had never been any such overture made;
if there had never been any such overture made;
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829
for how can he refuse that which never concern'd him? how can he forfeit that pardon, which was never seal'd? how can he despise that spirit of grace, which never breathed towards him? They who are so tender and jealous of Christs bloud, that no drop must fall,
for how can he refuse that which never concerned him? how can he forfeit that pardon, which was never sealed? how can he despise that Spirit of grace, which never breathed towards him? They who Are so tender and jealous of Christ blood, that no drop must fallen,
c-acp q-crq vmb pns31 vvi d r-crq av-x vvd pno31? q-crq vmb pns31 vvi d n1, r-crq vbds av vvd? q-crq vmb pns31 vvi d n1 pp-f n1, r-crq av-x vvd p-acp pno31? pns32 r-crq vbr av j cc j pp-f npg1 n1, cst dx n1 vmb vvi,
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830
but where they direct it, doe but veritatem veritate concutere, undermine, and shake one truth with another;
but where they Direct it, do but veritatem veritate concutere, undermine, and shake one truth with Another;
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831
set up the particular love of God to believers, to overthrow his generall love to Mankind;
Set up the particular love of God to believers, to overthrow his general love to Mankind;
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832
confound the virtue of Christs passion, with the effect, and draw them together within the same narrow compasse;
confound the virtue of Christ passion, with the Effect, and draw them together within the same narrow compass;
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833
bring it under a Decree, that it can save no more then it doth, because it hath its bounds set, hitherto it shall go and no further,
bring it under a decree, that it can save no more then it does, Because it hath its bounds Set, hitherto it shall go and no further,
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834
and was ordained to quicken some, but to withdraw it selfe from others as shut out and hid from the light and force of it,
and was ordained to quicken Some, but to withdraw it self from Others as shut out and hid from the Light and force of it,
cc vbds vvn pc-acp vvi d, cc-acp pc-acp vvi pn31 n1 p-acp n2-jn a-acp vvd av cc vvn p-acp dt n1 cc n1 pp-f pn31,
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835
or having any Title to it, long before ever they saw the sunne; And thus they shorten the hand of God, when it is stretched out to all;
or having any Title to it, long before ever they saw the sun; And thus they shorten the hand of God, when it is stretched out to all;
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836
bound his love, which is profferred to all, stint the bloud of Christ, which gusheth out upon all;
bound his love, which is proffered to all, stint the blood of christ, which gusheth out upon all;
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837
and circumcise his mercy, which is a large cloak, saith Bernard, large enough to cover all;
and circumcise his mercy, which is a large cloak, Says Bernard, large enough to cover all;
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838
and the reason is no better then the position, quod vis esse charum, effice ut sit rarum, to make salvation more precious and estimable, it must be rare;
and the reason is no better then the position, quod vis esse charum, Effice ut sit Rare, to make salvation more precious and estimable, it must be rare;
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839
Then 'tis most glorious when tis a peculiar; when tis entayld on a few;
Then it's most glorious when this a peculiar; when this entailed on a few;
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840
why should the love of God be a common thing? I answer, why should it not be common,
why should the love of God be a Common thing? I answer, why should it not be Common,
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841
since he is pleased to have it so? why should he cast away so many, to endeare a few? and can there be any glory in that priviledge, which is writ with the bloud of so many millions? why should it not be common,
since he is pleased to have it so? why should he cast away so many, to endear a few? and can there be any glory in that privilege, which is writ with the blood of so many millions? why should it not be Common,
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842
since he would have it not onely common, but communicated to all, and expresses himself as one grieved,
since he would have it not only Common, but communicated to all, and Expresses himself as one grieved,
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843
and troubled, and angry, because it is not so? why should we feare Gods love should be cast away by being proferd to many? His love of friendship and complacency to those whom he calls his Friends, cannot be lost,
and troubled, and angry, Because it is not so? why should we Fear God's love should be cast away by being proffered to many? His love of friendship and complacency to those whom he calls his Friends, cannot be lost,
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844
but is as eternall as himself, it assists, and upholds them, and will crown them everlastingly.
but is as Eternal as himself, it assists, and upholds them, and will crown them everlastingly.
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845
Nor is his generall love of good will and affection lost, though it be lost; for it is ever with him, even when the wicked are in hell.
Nor is his general love of good will and affection lost, though it be lost; for it is ever with him, even when the wicked Are in hell.
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846
Plus est bonitas Dei, quam beneficentia; Plus est bonitas Dei, quam Beneficence;
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847
Christs bloud is ever in the Flow, though there be but few that take the Tide,
Christ blood is ever in the Flow, though there be but few that take the Tide,
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848
and are carried along with it; Gods goodnesse is larger then his Beneficence; he doth not doe what good he can,
and Are carried along with it; God's Goodness is larger then his Beneficence; he does not doe what good he can,
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849
or rather, he doth not doe what good he would, because we fall back, and will not receive it;
or rather, he does not doe what good he would, Because we fallen back, and will not receive it;
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850
we will not suffer him to be good, we will not suffer him to be mercifull, we will not suffer him to save us.
we will not suffer him to be good, we will not suffer him to be merciful, we will not suffer him to save us.
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851
This is the condemnation of the world, that light came into the world, and men loved darknesse more then light.
This is the condemnation of the world, that Light Come into the world, and men loved darkness more then Light.
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852
The Philosopher will tell us of the Indians, ad nascentem solem siti sunt, tamen in corpore color noctis est, they live at the very rising of the sunne, The Philosopher will tell us of the Indians, ad nascentem solemn siti sunt, tamen in corpore colour noctis est, they live At the very rising of the sun,
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853
yet their Bodies are black and swarthy and resemble the night;
yet their Bodies Are black and swarthy and resemble the night;
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854
so many there be, who live in the very Region of light, where the Beames fall upon them hot and pure,
so many there be, who live in the very Region of Light, where the Beams fallen upon them hight and pure,
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855
and are darted at their very eyes, and yet remaine the Children of darknesse:
and Are darted At their very eyes, and yet remain the Children of darkness:
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856
Facit infidelitas multorum ut Christus non pro omnibus moriatur, qui pro omnibus mortuus est, saith Saint Ambrose; Christ was deliverd for all, is a true proposition;Facit infidelitas multorum ut Christus non Pro omnibus moriatur, qui Pro omnibus Mortuus est, Says Saint Ambrose; christ was Delivered for all, is a true proposition;
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857
it is Infidelity alone that can make it Hereticall, and yet tis true still, though to him that believes not, it is of no more use then if it were false;
it is Infidelity alone that can make it Heretical, and yet this true still, though to him that believes not, it is of no more use then if it were false;
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858
he was delivered for thee, but thou wilt not receive it; his passion is absolute, but thou art impenitent;
he was Delivered for thee, but thou wilt not receive it; his passion is absolute, but thou art impenitent;
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859
he dyed for Judas who betrayed him, but will not save Judas that despaired, and hang'd himself:
he died for Judas who betrayed him, but will not save Judas that despaired, and hanged himself:
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860
Infidelity, and impenitency are the worst Restrictives which limit and draw down to particulars, a proposition so profitably generall,
Infidelity, and impenitency Are the worst Restrictives which limit and draw down to particulars, a proposition so profitably general,
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861
and bound so saving a universall, that contract and sink all into a few. To conclude this;
and bound so Saving a universal, that contract and sink all into a few. To conclude this;
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862
Christs hanging on the Crosse looks upon all, but all doe dot cast an eye, and look up in faith upon him;
Christ hanging on the Cross looks upon all, but all do dot cast an eye, and look up in faith upon him;
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863
he was deliver'd to deliver all, but all will not be deliver'd: Omnis natura nostra in Christi hypostasi invixit, Our whole nature was united in Christs person;
he was Delivered to deliver all, but all will not be Delivered: Omnis Nature nostra in Christ Hypostasis invixit, Our Whole nature was united in Christ person;
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864
not the persons of a few, but our whole nature, and our whole nature is of compasse large enough to take in all;
not the Persons of a few, but our Whole nature, and our Whole nature is of compass large enough to take in all;
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865
and in that common nature of man he offered up himself on the Crosse, for the sinne of all, that he might tollere peccatum mundi, take away the sinne of the world, destroy the very species and being of it;
and in that Common nature of man he offered up himself on the Cross, for the sin of all, that he might tollere peccatum mundi, take away the sin of the world, destroy the very species and being of it;
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866
which though it be not done, cannot be imputed to any scantnesse, or deficiency of virtue in his bloud, which is of power to purge out sinne wheresoere it is,
which though it be not done, cannot be imputed to any scantness, or deficiency of virtue in his blood, which is of power to purge out sin wheresoever it is,
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867
if the heart that fosters it, be ready and willing to receive and apply it:
if the heart that fosters it, be ready and willing to receive and apply it:
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868
And in this common nature of man, not from Abraham or David, but from the first man Adam himself,
And in this Common nature of man, not from Abraham or David, but from the First man Adam himself,
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869
as Saint Luke carryes up his Genealogy, did Christ offer up himself upon the Crosse;
as Saint Lycia carries up his Genealogy, did christ offer up himself upon the Cross;
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870
and in this common nature, he presents himself before his Father, and now God looks upon Christ and mankind,
and in this Common nature, he presents himself before his Father, and now God looks upon christ and mankind,
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871
as our eye doth upon light, and colours, which cannot be seen without light; before this light came into the world, we were covered over with darknesse, and deformity,
as our eye does upon Light, and colours, which cannot be seen without Light; before this Light Come into the world, we were covered over with darkness, and deformity,
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872
and God could not look upon us, but in anger;
and God could not look upon us, but in anger;
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873
but through this common light we may be seen and be beloved, we may be seen with pleasure;
but through this Common Light we may be seen and be Beloved, we may be seen with pleasure;
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874
for as he was delighted in his Sonne, so in him he is well pleasd in those sonnes which he shall bring with him to glory;
for as he was delighted in his Son, so in him he is well pleased in those Sons which he shall bring with him to glory;
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875
but it we will fully withdraw our selves from this light, then doth his soule hate us.
but it we will Fully withdraw our selves from this Light, then does his soul hate us.
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876
Christ is the brightnesse of his Glory, light enough for God to look through upon a thousand worlds, multiplyed a thousand times;
christ is the brightness of his Glory, Light enough for God to look through upon a thousand world's, multiplied a thousand times;
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877
and if we doe not hide our selves from it, hide our selves in the cavernes of Earth in the world;
and if we do not hide our selves from it, hide our selves in the caverns of Earth in the world;
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878
If we doe not drown our selves in the bottome of the Sea, in the deluge of our lusts;
If we do not drown our selves in the bottom of the Sea, in the deluge of our Lustiest;
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879
if we doe not bury our selves alive in stubborne impenitency;
if we do not bury our selves alive in stubborn impenitency;
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880
if we doe not stop up all the passages of our soules, if we doe not still love darknesse,
if we do not stop up all the passages of our Souls, if we do not still love darkness,
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881
and make it a pavilion round about us;
and make it a pavilion round about us;
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882
he will look upon us through this light, and look lovingly upon us with favour and Affection, he will look upon us,
he will look upon us through this Light, and look lovingly upon us with favour and Affection, he will look upon us,
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883
as his purchase, and he that deliver'd him for us, will with him give us all things;
as his purchase, and he that Delivered him for us, will with him give us all things;
c-acp po31 n1, cc pns31 cst vvd pno31 p-acp pno12, vmb p-acp pno31 vvi pno12 d n2;
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884
which is the end of all, the end of this his being delivered, and offers it self to our consideration in the last place.
which is the end of all, the end of this his being Delivered, and offers it self to our consideration in the last place.
r-crq vbz dt n1 pp-f d, dt n1 pp-f d po31 n1 vvn, cc vvz pn31 n1 p-acp po12 n1 p-acp dt ord n1.
(7) sermon (DIV2)
58
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885
He delivered, he sent, he gave him, for all these expressions we find to make him a Gift: He Delivered, he sent, he gave him, for all these expressions we find to make him a Gift:
pns31 vvn, pns31 vvn, pns31 vvd pno31, p-acp d d n2 pns12 vvb pc-acp vvi pno31 dt n1:
(7) sermon (DIV2)
59
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886
He is the desire, and he is the riches of all Nations, so that, as whatsoever we do we must do,
He is the desire, and he is the riches of all nations, so that, as whatsoever we do we must do,
pns31 vbz dt n1, cc pns31 vbz dt n2 pp-f d n2, av cst, p-acp r-crq pns12 vdb pns12 vmb vdi,
(7) sermon (DIV2)
59
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887
so whatsoever we have we receive in his name:
so whatsoever we have we receive in his name:
av r-crq pns12 vhb pns12 vvi p-acp po31 n1:
(7) sermon (DIV2)
59
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888
The name of Jesus, saith S. Peter of the impotent man, hath made this man strong;
The name of jesus, Says S. Peter of the impotent man, hath made this man strong;
dt n1 pp-f np1, vvz n1 np1 pp-f dt j n1, vhz vvn d n1 j;
(7) sermon (DIV2)
59
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889
by his name we are justified, by his name we are sanctified, and by his name we shall enter into glory, with him we have all things,
by his name we Are justified, by his name we Are sanctified, and by his name we shall enter into glory, with him we have all things,
p-acp po31 n1 pns12 vbr vvn, p-acp po31 n1 pns12 vbr vvn, cc p-acp po31 n1 pns12 vmb vvi p-acp n1, p-acp pno31 pns12 vhb d n2,
(7) sermon (DIV2)
59
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890
for in him are all the treasuries of Riches and Wisdome; we may think of all the Kingdomes of the earth and the glory of them,
for in him Are all the treasuries of Riches and Wisdom; we may think of all the Kingdoms of the earth and the glory of them,
c-acp p-acp pno31 vbr d dt n2 pp-f n2 cc n1; pns12 vmb vvi pp-f d dt n2 pp-f dt n1 cc dt n1 pp-f pno32,
(7) sermon (DIV2)
59
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891
but these come not within the compasse, nor are to be reckoned amongst his Donations.
but these come not within the compass, nor Are to be reckoned among his Donations.
cc-acp d vvb xx p-acp dt n1, ccx vbr pc-acp vbi vvn p-acp po31 n2.
(7) sermon (DIV2)
59
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892
For as the Naturalists observe of the glory of the Rainbow, that it is wrought in our eye,
For as the Naturalists observe of the glory of the Rainbow, that it is wrought in our eye,
p-acp p-acp dt n2 vvb pp-f dt n1 pp-f dt n1, cst pn31 vbz vvn p-acp po12 n1,
(7) sermon (DIV2)
59
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893
and not in the cloud, and that there is no such pleasing variety of colours there, as we see;
and not in the cloud, and that there is no such pleasing variety of colours there, as we see;
cc xx p-acp dt n1, cc cst pc-acp vbz dx d j-vvg n1 pp-f n2 a-acp, c-acp pns12 vvb;
(7) sermon (DIV2)
59
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894
so the pomp and riches, & glory of this world are of themselves nothing, but are the work of our opinion,
so the pomp and riches, & glory of this world Are of themselves nothing, but Are the work of our opinion,
av dt n1 cc n2, cc n1 pp-f d n1 vbr pp-f px32 pix, cc-acp vbr dt n1 pp-f po12 n1,
(7) sermon (DIV2)
59
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895
and the creations of our fancy, have no worth, nor price, but what our lusts and desires set upon them, luxuria his pretium fecit, 'tis our luxury, which hath raised the market,
and the creations of our fancy, have no worth, nor price, but what our Lustiest and Desires Set upon them, luxuria his Price fecit, it's our luxury, which hath raised the market,
cc dt n2 pp-f po12 n1, vhb dx n1, ccx n1, cc-acp r-crq po12 n2 cc n2 vvn p-acp pno32, fw-la png31 fw-la fw-la, pn31|vbz po12 n1, r-crq vhz vvn dt n1,
(7) sermon (DIV2)
59
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896
and made them valuable and in esteem, which of themselves have nothing to commend them, and set them off.
and made them valuable and in esteem, which of themselves have nothing to commend them, and Set them off.
cc vvd pno32 j cc p-acp n1, r-crq pp-f px32 vhi pix pc-acp vvi pno32, cc vvd pno32 a-acp.
(7) sermon (DIV2)
59
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897
My covetousnesse makes that which is but earth a God; my ambition makes that which is but aire, as heaven;
My covetousness makes that which is but earth a God; my ambition makes that which is but air, as heaven;
po11 n1 vvz cst r-crq vbz p-acp n1 dt n1; po11 n1 vvz cst r-crq vbz p-acp n1, c-acp n1;
(7) sermon (DIV2)
59
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898
and my wantonnesse walks in the midst of pleasures, as in a Paradise; there is no such thing as Riches and Poverty, Honour and Peasantry, Trouble and pleasure,
and my wantonness walks in the midst of pleasures, as in a Paradise; there is no such thing as Riches and Poverty, Honour and Peasantry, Trouble and pleasure,
cc po11 n1 vvz p-acp dt n1 pp-f n2, c-acp p-acp dt n1; pc-acp vbz dx d n1 c-acp n2 cc n1, n1 cc n1, vvb cc n1,
(7) sermon (DIV2)
59
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899
but we have made them, and we make the distinction;
but we have made them, and we make the distinction;
cc-acp pns12 vhb vvn pno32, cc pns12 vvb dt n1;
(7) sermon (DIV2)
59
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900
there are no such plants grow up in this world of themselves, but we set them,
there Are no such plants grow up in this world of themselves, but we Set them,
pc-acp vbr dx d n2 vvb a-acp p-acp d n1 pp-f px32, cc-acp pns12 vvb pno32,
(7) sermon (DIV2)
59
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901
and water them, and they spread themselves, and cast a shadow, and we walk in this shadow,
and water them, and they spread themselves, and cast a shadow, and we walk in this shadow,
cc vvi pno32, cc pns32 vvb px32, cc vvd dt n1, cc pns12 vvb p-acp d n1,
(7) sermon (DIV2)
59
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902
and delight or disquiet our selves in vain.
and delight or disquiet our selves in vain.
cc n1 cc vvi po12 n2 p-acp j.
(7) sermon (DIV2)
59
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903
Diogenes was a King in his tub, when great Alexander was but a Slave in the world which he conquered;Diogenes was a King in his tub, when great Alexander was but a Slave in the world which he conquered;
np1 vbds dt n1 p-acp po31 n1, c-crq j np1 vbds p-acp dt n1 p-acp dt n1 r-crq pns31 vvd;
(7) sermon (DIV2)
59
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904
how many heroick persons lie in chains, whilest folly and basenesse walk at large? and no doubt there have been many, who have looked through the paint of the pleasures of this life,
how many heroic Persons lie in chains, whilst folly and baseness walk At large? and no doubt there have been many, who have looked through the paint of the pleasures of this life,
c-crq d j n2 vvb p-acp n2, cs n1 cc n1 vvb p-acp j? cc dx n1 pc-acp vhi vbn d, r-crq vhb vvn p-acp dt n1 pp-f dt n2 pp-f d n1,
(7) sermon (DIV2)
59
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905
and beheld them as monsters, and then made it their pleasure and triumph to contemn them.
and beheld them as monsters, and then made it their pleasure and triumph to contemn them.
cc vvd pno32 p-acp n2, cc av vvd pn31 po32 n1 cc n1 pc-acp vvi pno32.
(7) sermon (DIV2)
59
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906
And yet we will not quite exclude and shut out riches, and the things of this world, from the summe,
And yet we will not quite exclude and shut out riches, and the things of this world, from the sum,
cc av pns12 vmb xx av vvi cc vvi av n2, cc dt n2 pp-f d n1, p-acp dt n1,
(7) sermon (DIV2)
59
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907
for with Christ they are something, and they are then most valuable, when for his sake we can fling them away;
for with christ they Are something, and they Are then most valuable, when for his sake we can fling them away;
c-acp p-acp np1 pns32 vbr pi, cc pns32 vbr av av-ds j, c-crq p-acp po31 n1 pns12 vmb vvi pno32 av;
(7) sermon (DIV2)
59
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908
for it is he alone that can make Riches a gift, and Poverty a gift; Honour a gift, and Dishonour a gift;
for it is he alone that can make Riches a gift, and Poverty a gift; Honour a gift, and Dishonour a gift;
p-acp pn31 vbz pns31 j cst vmb vvi n2 dt n1, cc n1 dt n1; vvb dt n1, cc vvb dt n1;
(7) sermon (DIV2)
59
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909
Pleasure a gift, and Trouble a gift; Life a gift, and Death a gift;
Pleasure a gift, and Trouble a gift; Life a gift, and Death a gift;
n1 dt n1, cc vvb dt n1; n1 dt n1, cc n1 dt n1;
(7) sermon (DIV2)
59
Page 40
910
by his power they are reconciled and drawn together, and are but one and the same thing;
by his power they Are reconciled and drawn together, and Are but one and the same thing;
p-acp po31 n1 pns32 vbr vvn cc vvn av, cc vbr p-acp crd cc dt d n1;
(7) sermon (DIV2)
59
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911
for if wee look up into heaven, there we shall see them in a neer conjunction,
for if we look up into heaven, there we shall see them in a near conjunction,
c-acp cs pns12 vvb a-acp p-acp n1, a-acp pns12 vmb vvi pno32 p-acp dt av-j n1,
(7) sermon (DIV2)
59
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912
even the poor Lazar in the rich mans bosom.
even the poor Lazar in the rich men bosom.
av dt j n1 p-acp dt j ng1 n1.
(7) sermon (DIV2)
59
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913
In the night there is no difference to the eye between a Pearl and a Pibble-stone, between the choicest beauty and most abhorred deformity.
In the night there is no difference to the eye between a Pearl and a Pebblestone, between the Choicest beauty and most abhorred deformity.
p-acp dt n1 pc-acp vbz dx n1 p-acp dt n1 p-acp dt n1 cc dt n1, p-acp dt js n1 cc av-ds j-vvn n1.
(7) sermon (DIV2)
59
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914
In the night the deceitfulnesse of riches, and the glory of affliction lie hid, and are not seen,
In the night the deceitfulness of riches, and the glory of affliction lie hid, and Are not seen,
p-acp dt n1 dt n1 pp-f n2, cc dt n1 pp-f n1 vvb vvn, cc vbr xx vvn,
(7) sermon (DIV2)
59
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915
or in a contrary shape, in the false shape of terrour where it is not, or glory, where it is not to be found;
or in a contrary shape, in the false shape of terror where it is not, or glory, where it is not to be found;
cc p-acp dt j-jn n1, p-acp dt j n1 pp-f n1 c-crq pn31 vbz xx, cc n1, c-crq pn31 vbz xx pc-acp vbi vvn;
(7) sermon (DIV2)
59
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916
but when the light of Christs countenance shines upon them, then they are seen as they are,
but when the Light of Christ countenance shines upon them, then they Are seen as they Are,
cc-acp c-crq dt n1 pp-f npg1 n1 vvz p-acp pno32, cs pns32 vbr vvn c-acp pns32 vbr,
(7) sermon (DIV2)
59
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917
and we behold so much deceitfulnesse in the one, that we dare not trust them,
and we behold so much deceitfulness in the one, that we Dare not trust them,
cc pns12 vvb av d n1 p-acp dt pi, cst pns12 vvb xx vvi pno32,
(7) sermon (DIV2)
59
Page 41
918
and so much hope and advantage in the other, that we begin to rejoyce in them,
and so much hope and advantage in the other, that we begin to rejoice in them,
cc av d n1 cc n1 p-acp dt n-jn, cst pns12 vvb pc-acp vvi p-acp pno32,
(7) sermon (DIV2)
59
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919
and so make them both conducible to that end for which he was delivered, and our convoyes to happiness.
and so make them both conducible to that end for which he was Delivered, and our convoys to happiness.
cc av vvb pno32 d j p-acp d n1 p-acp r-crq pns31 vbds vvn, cc po12 n2 p-acp n1.
(7) sermon (DIV2)
59
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920
All things is of a large compasse, large enough to take in the whole world,All things is of a large compass, large enough to take in the Whole world,
d n2 vbz pp-f dt j n1, j av-d pc-acp vvi p-acp dt j-jn n1,
(7) sermon (DIV2)
60
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921
but then it is the world transformed & altered, the world conquered by Faith, the world in subjection to Christ;
but then it is the world transformed & altered, the world conquered by Faith, the world in subjection to christ;
cc-acp av pn31 vbz dt n1 vvn cc vvn, dt n1 vvn p-acp n1, dt n1 p-acp n1 p-acp np1;
(7) sermon (DIV2)
60
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922
All things are ours, when we are Christs;
All things Are ours, when we Are Christ;
d n2 vbr png12, c-crq pns12 vbr npg1;
(7) sermon (DIV2)
60
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923
for there is a Civil Dominion and right to these things, and this we have jure creationis, by right of Creation,
for there is a Civil Dominion and right to these things, and this we have jure creationis, by right of Creation,
p-acp a-acp vbz dt j n1 cc n-jn p-acp d n2, cc d pns12 vhb fw-la fw-la, p-acp n-jn pp-f n1,
(7) sermon (DIV2)
60
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924
for the earth is the Lords, and he hath given it to the sons of men;
for the earth is the lords, and he hath given it to the Sons of men;
p-acp dt n1 vbz dt n2, cc pns31 vhz vvn pn31 p-acp dt n2 pp-f n2;
(7) sermon (DIV2)
60
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925
and there is an Evangelical Dominion, not the power of having them, but the power of using them to his glory, that they may be a Gift; and this we have jure adoptionis, by right of Adoption,
and there is an Evangelical Dominion, not the power of having them, but the power of using them to his glory, that they may be a Gift; and this we have jure adoptionis, by right of Adoption,
cc pc-acp vbz dt np1 n1, xx dt n1 pp-f vhg pno32, cc-acp dt n1 pp-f vvg pno32 p-acp po31 n1, cst pns32 vmb vbi dt n1; cc d pns12 vhb fw-la fw-la, p-acp n-jn pp-f n1,
(7) sermon (DIV2)
60
Page 41
926
as the sons of God, begotten in Christ.
as the Sons of God, begotten in christ.
c-acp dt n2 pp-f np1, vvn p-acp np1.
(7) sermon (DIV2)
60
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927
Christ came not into the world to purchase it for us, or enstate us in it, he did not suffer that we might be wanton,
christ Come not into the world to purchase it for us, or enstate us in it, he did not suffer that we might be wanton,
np1 vvd xx p-acp dt n1 pc-acp vvi pn31 p-acp pno12, cc vvi pno12 p-acp pn31, pns31 vdd xx vvi cst pns12 vmd vbi j-jn,
(7) sermon (DIV2)
60
Page 41
928
nor was poor that we might be rich, nor was brought to the dust of death, that we might be set in high places;
nor was poor that we might be rich, nor was brought to the dust of death, that we might be Set in high places;
ccx vbds j cst pns12 vmd vbi j, ccx vbds vvn p-acp dt n1 pp-f n1, cst pns12 vmd vbi vvn p-acp j n2;
(7) sermon (DIV2)
60
Page 41
948
with Christ we have all things, which work to that end, for which he was delivered:
with christ we have all things, which work to that end, for which he was Delivered:
p-acp np1 pns12 vhb d n2, r-crq vvb p-acp d n1, p-acp r-crq pns31 vbds vvn:
(7) sermon (DIV2)
61
Page 42
929
such a Messias did the Jewes look for, and such a Messias doe some Christians worse than the Jewes frame to themselves;
such a Messias did the Jews look for, and such a Messias do Some Christians Worse than the Jews frame to themselves;
d dt np1 vdd dt np2 vvb p-acp, cc d dt np1 vdb d njpg2 jc cs dt np2 vvb p-acp px32;
(7) sermon (DIV2)
60
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930
and in his name they beat their fellow-servants, and strip them, deceive and defraud them,
and in his name they beatrice their fellowservants, and strip them, deceive and defraud them,
cc p-acp po31 n1 pns32 vvd po32 n2, cc vvi pno32, vvb cc vvi pno32,
(7) sermon (DIV2)
60
Page 41
931
because they fancy themselves to be his, in whom there was found no guile, and they are in the world as the mad Athenian was on the shore;
Because they fancy themselves to be his, in whom there was found no guile, and they Are in the world as the mad Athenian was on the shore;
c-acp pns32 vvb px32 pc-acp vbi png31, p-acp ro-crq a-acp vbds vvn dx n1, cc pns32 vbr p-acp dt n1 p-acp dt j np1 vbds p-acp dt n1;
(7) sermon (DIV2)
60
Page 41
932
every ship, every house, every Lordship is theirs;
every ship, every house, every Lordship is theirs;
d n1, d n1, d n1 vbz png32;
(7) sermon (DIV2)
60
Page 41
933
and indeed they have as fair a title to their brothers estate, as they have to the kingdome of Heaven,
and indeed they have as fair a title to their Brother's estate, as they have to the Kingdom of Heaven,
cc av pns32 vhb p-acp j dt n1 p-acp po32 ng1 n1, c-acp pns32 vhb p-acp dt n1 pp-f n1,
(7) sermon (DIV2)
60
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934
for they have nothing to shew for either. I remember in 2 Corinth. 4.4.
for they have nothing to show for either. I Remember in 2 Corinth. 4.4.
c-acp pns32 vhb pix pc-acp vvi p-acp d. pns11 vvb p-acp crd np1. crd.
(7) sermon (DIV2)
60
Page 41
935
S. Paul calls the Divel the God of this world, and these, in effect, make him the Saviour of the world; for (as if he had been lifted up and nailed to the Crosse for them) to him every knee doth bow,
S. Paul calls the devil the God of this world, and these, in Effect, make him the Saviour of the world; for (as if he had been lifted up and nailed to the Cross for them) to him every knee does bow,
np1 np1 vvz dt n1 dt np1 pp-f d n1, cc d, p-acp n1, vvb pno31 dt n1 pp-f dt n1; p-acp (c-acp cs pns31 vhd vbn vvn a-acp cc vvn p-acp dt n1 p-acp pno32) p-acp pno31 d n1 vdz vvi,
(7) sermon (DIV2)
60
Page 41
936
nor will they receive the true Messias, but in this shape:
nor will they receive the true Messias, but in this shape:
ccx vmb pns32 vvi dt j np1, p-acp p-acp d n1:
(7) sermon (DIV2)
60
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937
for thus they conceive him giving gifts unto men, not spirituall, but temporall, not the Graces of the Spirit, Humility, Meeknesse, and Contentednesse;
for thus they conceive him giving Gifts unto men, not spiritual, but temporal, not the Graces of the Spirit, Humility, Meekness, and Contentedness;
c-acp av pns32 vvb pno31 vvg n2 p-acp n2, xx j, cc-acp j, xx dt n2 pp-f dt n1, n1, n1, cc n1;
(7) sermon (DIV2)
60
Page 41
938
but Silver and Gold, dividing Inheritances, removing of Land-marks, giving to Ziba Mephibosheths land, making not Saints, but Kings upon the earth;
but Silver and Gold, dividing Inheritances, removing of Landmarks, giving to Ziba Mephibosheth's land, making not Saints, but Kings upon the earth;
cc-acp n1 cc n1, vvg n2, vvg pp-f n2, vvg p-acp np1 n2 n1, vvg xx n2, cc-acp n2 p-acp dt n1;
(7) sermon (DIV2)
60
Page 41
939
and thus they of the Church of Rome have set it down for a positive truth, that all civil Dominion is founded in Grace, that is, in Christ;
and thus they of the Church of Room have Set it down for a positive truth, that all civil Dominion is founded in Grace, that is, in christ;
cc av pns32 pp-f dt n1 pp-f vvb vhb vvn pn31 a-acp p-acp dt j n1, cst d j n1 vbz vvn p-acp n1, cst vbz, p-acp np1;
(7) sermon (DIV2)
60
Page 41
940
a Doctrine which brings with it a Pick-lock, and a Sword, and gives men power to defraud or spoyle whom they please,
a Doctrine which brings with it a Picklock, and a Sword, and gives men power to defraud or spoil whom they please,
dt n1 r-crq vvz p-acp pn31 dt j, cc dt n1, cc vvz n2 n1 pc-acp vvi cc vvi r-crq pns32 vvb,
(7) sermon (DIV2)
60
Page 41
941
and to take from them that which is theirs, either by fraud or by violence, and to do both in the name and power of Christ.
and to take from them that which is theirs, either by fraud or by violence, and to do both in the name and power of christ.
cc pc-acp vvi p-acp pno32 d r-crq vbz png32, d p-acp n1 cc p-acp n1, cc pc-acp vdi d p-acp dt n1 cc n1 pp-f np1.
(7) sermon (DIV2)
60
Page 41
942
But let no man make his charter larger than it is, and in the Gospel we finde none of such an extent, which may reach to every man, to every corner of the earth, which may measure out the world,
But let no man make his charter larger than it is, and in the Gospel we find none of such an extent, which may reach to every man, to every corner of the earth, which may measure out the world,
cc-acp vvb dx n1 vvi po31 n1 jc cs pn31 vbz, cc p-acp dt n1 pns12 vvb pix pp-f d dt n1, r-crq vmb vvi p-acp d n1, p-acp d n1 pp-f dt n1, r-crq vmb vvi av dt n1,
(7) sermon (DIV2)
60
Page 41
943
and put into our hands any part of it, that either our wit or our power can take in;
and put into our hands any part of it, that either our wit or our power can take in;
cc vvd p-acp po12 n2 d n1 pp-f pn31, cst d po12 n1 cc po12 n1 vmb vvi p-acp;
(7) sermon (DIV2)
60
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944
for Christ never drew any such conveyance, the Gospel brought no such tidings, but when labour and industry have brought them in, sets a seal, imprints a blessing on them, sanctifies them unto us by the Word,
for christ never drew any such conveyance, the Gospel brought no such tidings, but when labour and industry have brought them in, sets a seal, imprints a blessing on them, Sanctifies them unto us by the Word,
p-acp np1 av-x vvd d d n1, dt n1 vvd dx d n2, cc-acp q-crq n1 cc n1 vhb vvn pno32 p-acp, vvz dt n1, n2 dt n1 p-acp pno32, vvz pno32 p-acp pno12 p-acp dt n1,
(7) sermon (DIV2)
60
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945
and by Prayer, and so makes them ours, our servants to minister unto, and our friends to promote,
and by Prayer, and so makes them ours, our Servants to minister unto, and our Friends to promote,
cc p-acp n1, cc av vvz pno32 png12, po12 n2 pc-acp vvi p-acp, cc po12 n2 pc-acp vvi,
(7) sermon (DIV2)
60
Page 42
946
and lift us forward into everlasting habitations.
and lift us forward into everlasting habitations.
cc vvb pno12 av-j p-acp j n2.
(7) sermon (DIV2)
60
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947
Our Charter is large enough, and we need not interline it with those Glosses, which the Flesh and the love of the World will soon suggest;
Our Charter is large enough, and we need not interline it with those Glosses, which the Flesh and the love of the World will soon suggest;
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we have his commands, which are the pledges of his love, for he gave us them that he might give us more, that he might give us a Crown:
we have his commands, which Are the pledges of his love, for he gave us them that he might give us more, that he might give us a Crown:
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we have his promises of immortality and eternall life;
we have his promises of immortality and Eternal life;
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Faciet hoc, nam qui promisit est potens, he shall do it, for he is able to perform it:Faciet hoc, nam qui Promised est potens, he shall do it, for he is able to perform it:
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with him every word shall stand, he hath given us faith, for that is the gift of God, to apprehend and receive them,
with him every word shall stand, he hath given us faith, for that is the gift of God, to apprehend and receive them,
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and hope to lift us up unto them:
and hope to lift us up unto them:
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He hath given us his Pastors to teach us (that is scarce looked upon as a gift) but then he hath given us his Angels to minister unto us,
He hath given us his Pastors to teach us (that is scarce looked upon as a gift) but then he hath given us his Angels to minister unto us,
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and he hath given us his Spirit, fills us with his Grace, if we will receive it, which will make his commands, which are now grievous, easie;
and he hath given us his Spirit, fills us with his Grace, if we will receive it, which will make his commands, which Are now grievous, easy;
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his Promises, which are rich, profitable, which may carry us on in a regular and peaceable course of piety and obedience;
his Promises, which Are rich, profitable, which may carry us on in a regular and peaceable course of piety and Obedience;
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which is our Angel, which is our God, and we call it Grace.
which is our Angel, which is our God, and we call it Grace.
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All these things we have with Christ, and the Apostle doth not onely tell us that God doth give us them;
All these things we have with christ, and the Apostle does not only tell us that God does give us them;
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but to put it out of doubt, puts up a quomodo non? challenges, as it were the whole world to shew,
but to put it out of doubt, puts up a quomodo non? challenges, as it were the Whole world to show,
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how it should be otherwise, How will he not with him give us all things? And this question addes energy,
how it should be otherwise, How will he not with him give us all things? And this question adds energy,
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and weight, and emphasis, and makes the position more positive, the affirmation more strong, and the truth of it more perswasive and convincing, shall he not give us all things? It is impossible but he should;
and weight, and emphasis, and makes the position more positive, the affirmation more strong, and the truth of it more persuasive and convincing, shall he not give us all things? It is impossible but he should;
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more possible for a City upon a hill to be hid, than for him to hide his favour from us;
more possible for a city upon a hill to be hid, than for him to hide his favour from us;
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more possible for Heaven to sink into Hell, or Hell to raise it self up to his Mercy-seat,
more possible for Heaven to sink into Hell, or Hell to raise it self up to his Mercy-seat,
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than for him to with-hold any thing from them to whom he hath given his Son:
than for him to withhold any thing from them to whom he hath given his Son:
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Impossible NONLATINALPHABET, as most inconvenient, as that which is against his Wisdome, his Justice, his Goodnesse, and NONLATINALPHABET, as abhorrent to his will to deny us any thing:
Impossible, as most inconvenient, as that which is against his Wisdom, his justice, his goodness, and, as abhorrent to his will to deny us any thing:
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In brief, if the Earth be not as Iron, the Heavens cannot be as Brasse, God cannot but give,
In brief, if the Earth be not as Iron, the Heavens cannot be as Brass, God cannot but give,
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when we are fit to receive, and in Christ we are made capable;
when we Are fit to receive, and in christ we Are made capable;
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and when he is given, all things are given with him, nay more than all things, more than we can desire, more than we can conceive;
and when he is given, all things Are given with him, nay more than all things, more than we can desire, more than we can conceive;
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when he descends, Mercy descends with him in a ful shower of Blessings to make our Souls as the Paradise of God, to quicken our Faith, to rouze up our Hope,
when he descends, Mercy descends with him in a full shower of Blessings to make our Souls as the Paradise of God, to quicken our Faith, to rouse up our Hope,
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and in this Light, in this Assurance, in this Heaven we are bold with S. Paul to put up the question against all Doubts, all Feares, all Temptations that may assault us, He that sparede not his own Son,
and in this Light, in this Assurance, in this Heaven we Are bold with S. Paul to put up the question against all Doubts, all Fears, all Temptations that may assault us, He that sparede not his own Son,
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but delivered him up for us all, how shall he not with him give us all things? but Delivered him up for us all, how shall he not with him give us all things?
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And now we have passed up every step and degree of this scale and ladder of love, And now we have passed up every step and degree of this scale and ladder of love,
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and seen Christ delivered and nailed to the Crosse, and from thence he looks down,
and seen christ Delivered and nailed to the Cross, and from thence he looks down,
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and speaks to us to the end of the world, Crux patientis fuit Cathedra docentis, the Crosse on which he suffered was the Chaire of his profession,
and speaks to us to the end of the world, Crux patientis fuit Cathedra docentis, the Cross on which he suffered was the Chair of his profession,
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and from this Chair we are taught Humility, constant Patience, and perfect Obedience, an exact art and method of living well, drawn out in severall lines,
and from this Chair we Are taught Humility, constant Patience, and perfect obedience, an exact art and method of living well, drawn out in several lines,
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so that what was ambitiously said of Homer, that if all Sciences were lost, they may be found in him, may most truly be said of his Crosse and Passion, that if all the characters of Innocency, Humility, Obedience, Love, had been lost, they might here be found in libro vitae agni, in the Book of the Life,
so that what was ambitiously said of Homer, that if all Sciences were lost, they may be found in him, may most truly be said of his Cross and Passion, that if all the characters of Innocency, Humility, obedience, Love, had been lost, they might Here be found in libro vitae agni, in the Book of the Life,
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nay of the Death of the Lamb, slain from the foundation of the World, yet now nailed to the Crosse.
nay of the Death of the Lamb, slave from the Foundation of the World, yet now nailed to the Cross.
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978
Let us then with Love and Reverence look upon him, whothus looks upon us, put on our Crucified Jesus, that is NONLATINALPHABET as Chrys. every Vertue, his Humility, his Patience, his Obedience,
Let us then with Love and reverence look upon him, whothus looks upon us, put on our crucified jesus, that is as Chrys. every Virtue, his Humility, his Patience, his obedience,
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and so bear about with us the dying of our Lord, and draw the picture of a Crucified Saviour in our selves.
and so bear about with us the dying of our Lord, and draw the picture of a crucified Saviour in our selves.
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To this end was he delivered up for us, to this end we must receive him, that we may glorifie God,
To this end was he Delivered up for us, to this end we must receive him, that we may Glorify God,
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as he hath glorified him on earth, for Gods Glory and our Salvation are twisted together,
as he hath glorified him on earth, for God's Glory and our Salvation Are twisted together,
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and wrought as it were in the same thred, are linked together in the same bond of Peace, I will deliver thee, and thou shalt glorifie me. Thus it runs,
and wrought as it were in the same thread, Are linked together in the same bound of Peace, I will deliver thee, and thou shalt Glorify me. Thus it runs,
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and it runs on evenly in a stream of love.
and it runs on evenly in a stream of love.
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Oh, how must it needs delight him to see his Gift prosper in our hands, to see us delivering up our selves to him who was thus delivered for us;
O, how must it needs delight him to see his Gift prosper in our hands, to see us delivering up our selves to him who was thus Delivered for us;
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to see his purchase, those who were bought with this price, made his peculiar people!
to see his purchase, those who were bought with this price, made his peculiar people!
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Lift then up the gates of your souls, that this King of Glory may come in:
Lift then up the gates of your Souls, that this King of Glory may come in:
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987
If you seek Salvation, you must seek the glory of God; and if you seek the glory of God, you shall find it in your Salvation:
If you seek Salvation, you must seek the glory of God; and if you seek the glory of God, you shall find it in your Salvation:
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988
Thou may'st cry, loe here it is, or loe there it is, but here it is found:
Thou Mayest cry, lo Here it is, or lo there it is, but Here it is found:
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989
The Jew may seek salvation in the Law; the Superstitious in Ceremony, and bodily exercise; the Zelot in the Fire and in the Whirlwind;
The Jew may seek salvation in the Law; the Superstitious in Ceremony, and bodily exercise; the Zealot in the Fire and in the Whirlwind;
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the phantastick lazy Christian in a Thought, in a Dream; and the profane Libertine in Hell it self:
the fantastic lazy Christian in a Thought, in a Dream; and the profane Libertine in Hell it self:
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991
Then, then alone we find it, when we meet it in conjunction with the glory of God, which shines most gloriously in a Crucified Christ,
Then, then alone we find it, when we meet it in conjunction with the glory of God, which shines most gloriously in a crucified christ,
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992
and an Obedient Christian, made conformable to him, and so bearing about in him the markes of the LORD JESUS. To conclude then:
and an Obedient Christian, made conformable to him, and so bearing about in him the marks of the LORD JESUS. To conclude then:
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993
Since God hath delivered up his Son for us all, and with him given us all things;
Since God hath Delivered up his Son for us all, and with him given us all things;
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994
let us open our hearts and receive him, that is, Believe in his name, that is, be faithfull to him, that is, love him, and keep his Commandements, which is our conformity to his Death,
let us open our hearts and receive him, that is, Believe in his name, that is, be faithful to him, that is, love him, and keep his commandments, which is our conformity to his Death,
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995
and then he will give us;
and then he will give us;
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996
what will he give us? he will heap gift upon gift, give us power to become the Sons of God.
what will he give us? he will heap gift upon gift, give us power to become the Sons of God.
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997
Let us receive him, take in Christ, take him in his Shame, in his Sorrow, in his Agony, take him hanging on the Crosse, take him,
Let us receive him, take in christ, take him in his Shame, in his Sorrow, in his Agony, take him hanging on the Cross, take him,
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998
and take a pattern by him;
and take a pattern by him;
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999
that as he was, so we may be troubled for our sins, that we may mingle our Teares with his Blood, drag our Sin to the Bar, accuse and condemn it, revile and spit in its Face, at the fairest presentment it can make;
that as he was, so we may be troubled for our Sins, that we may mingle our Tears with his Blood, drag our since to the Bar, accuse and condemn it, revile and spit in its Face, At the Fairest presentment it can make;
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and then naile it to the Crosse, that it may languish and faint by degrees,
and then nail it to the Cross, that it may languish and faint by Degrees,
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1001
and give up the Ghost, and die in us, and then lye down in peace in his Grave,
and give up the Ghost, and die in us, and then lie down in peace in his Grave,
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1002
and expect a glorious Resurrection to eternall life, where we shall receive Christ, not in Humility,
and expect a glorious Resurrection to Eternal life, where we shall receive christ, not in Humility,
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1003
but in Glory, and with him all his Riches, and Abundance, all his glorious Promises, even Glory and Immortality, and Eternall life.
but in Glory, and with him all his Riches, and Abundance, all his glorious Promises, even Glory and Immortality, and Eternal life.
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1004
blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE A SERMON Preached on Easter-Day. REV. 1.18.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE A SERMON Preached on Easter-Day. REV. 1.18.
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1005
I am he that liveth, and was dead, and behold I live for evermore, Amen, and have the keyes of Hell and of Death.
I am he that lives, and was dead, and behold I live for evermore, Amen, and have the keys of Hell and of Death.
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1006
WE do not ask, of whom speaketh S. John this? or who is he that speaks it? for we have his character drawn out in lively colours in the verses going before my Text. The Divine calls him a voyce, ver. 12. when he meanes the man who spake it.
WE do not ask, of whom speaks S. John this? or who is he that speaks it? for we have his character drawn out in lively colours in the Verses going before my Text. The Divine calls him a voice, ver. 12. when he means the man who spoke it.
pns12 vdb xx vvi, pp-f ro-crq vvz n1 np1 d? cc q-crq vbz pns31 cst vvz pn31? c-acp pns12 vhb po31 n1 vvn av p-acp j n2 p-acp dt n2 vvg p-acp po11 np1 dt j-jn vvz pno31 dt n1, fw-la. crd c-crq pns31 vvz dt n1 r-crq vvd pn31.
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I turned to see the voyce that spoke with me; I turned to see the voice that spoke with me;
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1008
and in the next verse tells us, he was like to the Son of man in the midst of the seven golden Candlesticks, governing his Church, setting his Tabernacle amongst men;
and in the next verse tells us, he was like to the Son of man in the midst of the seven golden Candlesticks, governing his Church, setting his Tabernacle among men;
cc p-acp dt ord n1 vvz pno12, pns31 vbds av-j p-acp dt n1 pp-f n1 p-acp dt n1 pp-f dt crd j n2, vvg po31 n1, vvg po31 n1 p-acp n2;
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1009
not abhorring to walk amongst them, and to be their God, that they might be his people.
not abhorring to walk among them, and to be their God, that they might be his people.
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Will ye see his Robes and Attire? Clothed he was with a garment down to the foot, which was the Garment of the High Priest,
Will you see his Robes and Attire? Clothed he was with a garment down to the foot, which was the Garment of the High Priest,
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1011
and his was an unchangeable Priesthood, Heb. 7.24.
and his was an unchangeable Priesthood, Hebrew 7.24.
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1012
and he had a golden Girdle, or Belt, as a King, v. 13. for he is a King for ever,
and he had a golden Girdle, or Belt, as a King, v. 13. for he is a King for ever,
cc pns31 vhd dt j n1, cc n1, p-acp dt n1, n1 crd p-acp pns31 vbz dt n1 c-acp av,
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and of his kingdome there shall be no end:
and of his Kingdom there shall be no end:
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1014
Righteousnesse shall be the girdle of his loynes, and Faithfulnesse he girdle of his reines, Es. 11.5.
Righteousness shall be the girdle of his loins, and Faithfulness he girdle of his reins, Es. 11.5.
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1015
His head and his haires were white as wooll, v. 14. and as white as snow, his Judgement pure and uncorrupt, not byassed by outward respects, not tainted or corrupted by any turbulent affection,His head and his hairs were white as wool, v. 14. and as white as snow, his Judgement pure and uncorrupt, not biased by outward respects, not tainted or corrupted by any turbulent affection,
po31 n1 cc po31 n2 vbdr j-jn c-acp n1, n1 crd cc p-acp j-jn c-acp n1, po31 n1 j cc j, xx vvn p-acp j n2, xx vvn cc vvn p-acp d j n1,
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1016
but smooth, & even as waters are, when no wind troubles them;
but smooth, & even as waters Are, when no wind Troubles them;
cc-acp j, cc av c-acp n2 vbr, c-crq dx n1 vvz pno32;
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His eys as a flame of fire, piercing the inward man, searching the secrets of the heart,His eyes as a flame of fire, piercing the inward man, searching the secrets of the heart,
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nor is there any action, word, or thought, which is not manifest in his sight:
nor is there any actium, word, or Thought, which is not manifest in his sighed:
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His feet like unto fine brasse, sincere and constant, like unto himself in all his proceedings, in every part of his Oeconomy;His feet like unto fine brass, sincere and constant, like unto himself in all his proceedings, in every part of his Oeconomy;
po31 n2 av-j p-acp j n1, j cc j, av-j p-acp px31 p-acp d po31 n2-vvg, p-acp d n1 pp-f po31 np1;
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1020
his voyce as many waters, v. 15. declaring his fathers will, with power, and authority, sounding out the Gospel of peace to all the world:his voice as many waters, v. 15. declaring his Father's will, with power, and Authority, sounding out the Gospel of peace to all the world:
po31 n1 c-acp d n2, n1 crd vvg po31 ng1 n1, p-acp n1, cc n1, vvg av dt n1 pp-f n1 p-acp d dt n1:
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1021
and last of all out of his mouth went a sharp two-edged sword, v. 16. not onely dividing asunder the soul,
and last of all out of his Mouth went a sharp two-edged sword, v. 16. not only dividing asunder the soul,
cc ord pp-f d av pp-f po31 n1 vvd dt j j n1, n1 crd xx av-j vvg av dt n1,
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1022
and the spirit, but discerning the thoughts and intents of the heart, and taking vengeance on those who persecute his Church.
and the Spirit, but discerning the thoughts and intents of the heart, and taking vengeance on those who persecute his Church.
cc dt n1, cc-acp vvg dt n2 cc n2 pp-f dt n1, cc vvg n1 p-acp d r-crq vvi po31 n1.
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1023
His Majesty dazled every mortall eye; his Countenance was as the Sun shining in his strength;
His Majesty dazzled every Mortal eye; his Countenance was as the Sun shining in his strength;
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1040
Which words I may call (as Tertullian doth the Lords Prayer) breviarium Evangelii, the breviary,
Which words I may call (as Tertullian does the lords Prayer) Breviary Evangelii, the breviary,
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or summe of the whole Gospel, or with Austin, symbolnm abbreviatum, the Epitome and abridgement of our Creed,
or sum of the Whole Gospel, or with Austin, symbolnm abbreviatum, the Epitome and abridgement of our Creed,
cc n1 pp-f dt j-jn n1, cc p-acp np1, fw-la fw-la, dt n1 cc n1 pp-f po12 n1,
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1024
and now of him who walks in the midst of his Church, whose Mercy is a large Robe reaching down to the feet, who is girt with Power, who is clothed with Justice, whose Wisdom pierceth even into darknesse it self, whose Word is heard from one end of the world to the other, whose Majesty displayes its beams through every corner of it, we cannot but confesse with Peter, This is Christ, the Sonne of the living God.
and now of him who walks in the midst of his Church, whose Mercy is a large Robe reaching down to the feet, who is girded with Power, who is clothed with justice, whose Wisdom pierces even into darkness it self, whose Word is herd from one end of the world to the other, whose Majesty displays its beams through every corner of it, we cannot but confess with Peter, This is christ, the Son of the living God.
cc av pp-f pno31 r-crq vvz p-acp dt n1 pp-f po31 n1, rg-crq n1 vbz dt j n1 vvg a-acp p-acp dt n2, r-crq vbz vvn p-acp n1, r-crq vbz vvn p-acp n1, rg-crq n1 vvz av p-acp n1 pn31 n1, rg-crq n1 vbz vvn p-acp crd n1 pp-f dt n1 p-acp dt n-jn, rg-crq n1 vvz po31 n2 p-acp d n1 pp-f pn31, pns12 vmbx p-acp vvi p-acp np1, d vbz np1, dt n1 pp-f dt j-vvg np1.
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And can the Saviour of the world, the desire of the Nations, the glory of his Father;
And can the Saviour of the world, the desire of the nations, the glory of his Father;
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can Beauty it self appeare in such a shape of Terrour? shall we draw out a mercifull Redeemer with a warriours Belt? with eyes of Fire? with feet of Brasse? with a voyce of Terrour? with a sharp two-edged Sword in his mouth? Yes:
can Beauty it self appear in such a shape of Terror? shall we draw out a merciful Redeemer with a warriors Belt? with eyes of Fire? with feet of Brass? with a voice of Terror? with a sharp two-edged Sword in his Mouth? Yes:
vmb n1 pn31 n1 vvi p-acp d dt n1 pp-f n1? vmb pns12 vvi av dt j n1 p-acp dt n2 n1? p-acp n2 pp-f n1? p-acp n2 pp-f n1? p-acp dt n1 pp-f n1? p-acp dt j j n1 p-acp po31 n1? uh:
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1027
such a High Priest became us, who is not onely mercifull, but just; not onely meek, but powerfull; not onely fair, but terrible;
such a High Priest became us, who is not only merciful, but just; not only meek, but powerful; not only fair, but terrible;
d dt j n1 vvd pno12, r-crq vbz xx av-j j, cc-acp av; xx av-j j, cc-acp j; xx av-j j, cc-acp j;
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1028
not onely clothed with the darknesse of Humility, but with the shining robes of Majesty; who can dye, and can live again, and live for evermore;
not only clothed with the darkness of Humility, but with the shining robes of Majesty; who can die, and can live again, and live for evermore;
xx av-j vvn p-acp dt n1 pp-f n1, cc-acp p-acp dt j-vvg n2 pp-f n1; r-crq vmb vvi, cc vmb vvi av, cc vvi p-acp av;
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1029
who suffered himself to be judged and condemned, and shall judge and condemne the world it self.
who suffered himself to be judged and condemned, and shall judge and condemn the world it self.
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1030
S. John indeed was troubled at this sight, and fell down as dead, but Christ rouzeth him up,
S. John indeed was troubled At this sighed, and fell down as dead, but christ rouzeth him up,
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1031
and bids him shake off this feare; for he is terrible to none, but those who make him so;
and bids him shake off this Fear; for he is terrible to none, but those who make him so;
cc vvz pno31 vvi a-acp d n1; c-acp pns31 vbz j p-acp pix, cc-acp d r-crq vvb pno31 av;
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1032
to Hereticks, and Hypocrites, and Persecutors of his Church, to those who would have him neither wise,
to Heretics, and Hypocrites, and Persecutors of his Church, to those who would have him neither wise,
p-acp n2, cc n2, cc n2 pp-f po31 n1, p-acp d r-crq vmd vhi pno31 d j,
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1033
nor just, nor powerfull, non accepimus iratum, sed fecimus, he is not angry till we force him,
nor just, nor powerful, non accepimus iratum, sed We have done, he is not angry till we force him,
ccx j, ccx j, fw-fr fw-la fw-la, fw-la fw-la, pns31 vbz xx j c-acp pns12 vvb pno31,
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1034
& 'tis rather our sins that turn back again upon us as furies, than his wrath, that makes him clothe himself with vengeance, and draw his sword:
& it's rather our Sins that turn back again upon us as furies, than his wrath, that makes him cloth himself with vengeance, and draw his sword:
cc pn31|vbz av po12 n2 cst vvb av av p-acp pno12 p-acp n2, cs po31 n1, cst vvz pno31 vvi px31 p-acp n1, cc vvi po31 n1:
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1035
To S. John, to those that bow before him, he is all Sweetnesse, all Grace, all Salvation,
To S. John, to those that bow before him, he is all Sweetness, all Grace, all Salvation,
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1036
and upon these, as upon St. John, he layes his right hand, quickens and rouzeth them up:
and upon these, as upon Saint John, he lays his right hand, quickens and rouzeth them up:
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1037
Feare not, neither my girdle of Justice, nor my eyes of fire, nor my feet of brasse, nor my mighty voice, nor my two-edged sword; for my Wisdom shall guide you, my power shall defend you, my Majesty shall uphold you, fear not, neither my girdle of justice, nor my eyes of fire, nor my feet of brass, nor my mighty voice, nor my two-edged sword; for my Wisdom shall guide you, my power shall defend you, my Majesty shall uphold you,
vvb xx, av-dx po11 n1 pp-f n1, ccx po11 n2 pp-f n1, ccx po11 n2 pp-f n1, ccx po11 j n1, ccx po11 j n1; p-acp po11 n1 vmb vvi pn22, po11 n1 vmb vvi pn22, po11 n1 vmb vvi pn22,
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1038
and my Mercy shall crown you. Fear not, I am the first and the last; more humble than any, more powerfull than any, scorned, whipped, crucified, and now highly exalted,
and my Mercy shall crown you. fear not, I am the First and the last; more humble than any, more powerful than any, scorned, whipped, Crucified, and now highly exalted,
cc po11 n1 vmb vvi pn22. vvb xx, pns11 vbm dt ord cc dt ord; dc j cs d, av-dc j cs d, vvd, vvn, vvn, cc av av-j vvn,
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1039
and Lord of all the world. I am he that liveth, and was dead, and behold I live for evermore, &c.
and Lord of all the world. I am he that lives, and was dead, and behold I live for evermore, etc.
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1183
This is it which makes so many impressions in the mind:
This is it which makes so many impressions in the mind:
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1042
and such a short Creed we find in Tertullian, which he calls Regulam veram, immobilem & irreformabilem, the sole, immutable, unalterable rule of Faith, and then
and such a short Creed we find in Tertullian, which he calls Regulam Veram, immobilem & irreformabilem, the sole, immutable, unalterable Rule of Faith, and then
cc d dt j n1 pns12 vvb p-acp np1, r-crq pns31 vvz fw-la n1, fw-la cc fw-la, dt j, j, j n1 pp-f n1, cc av
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1043
The articles or parts will be these — 1. The Death of Christ, I was dead. 2. The Resurrection of Christ, with the effect and power of it, I am he that liveth.
The Articles or parts will be these — 1. The Death of christ, I was dead. 2. The Resurrection of christ, with the Effect and power of it, I am he that lives.
dt n2 cc n2 vmb vbi d — crd dt n1 pp-f np1, pns11 vbds j. crd dt n1 pp-f np1, p-acp dt n1 cc n1 pp-f pn31, pns11 vbm pns31 cst vvz.
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1044
3. The duration, and continuance of his life, which is to all eternity, I live for evermore. 4. Power of Christ, which he purchased by his death, the power of the keyes;
3. The duration, and Continuance of his life, which is to all eternity, I live for evermore. 4. Power of christ, which he purchased by his death, the power of the keys;
crd dt n1, cc n1 pp-f po31 n1, r-crq vbz pc-acp d n1, pns11 vvb p-acp av. crd n1 pp-f np1, r-crq pns31 vvd p-acp po31 n1, dt n1 pp-f dt n2;
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1045
I have the keyes of Hell, and of Death. And these,I have the keys of Hell, and of Death. And these,
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1046
1. Are ushered in with an Ecce, Behold, that we may consider it. 2. Sealed & ratified with an Amen, that we may believe it.
1. are ushered in with an Ecce, Behold, that we may Consider it. 2. Sealed & ratified with an Amen, that we may believe it.
crd vbr vvn p-acp p-acp dt fw-la, vvb, cst pns12 vmb vvi pn31. crd np1 cc vvn p-acp dt uh-n, cst pns12 vmb vvi pn31.
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1047
That there be not in any of us, as the Apostle speaks, an unbelieving heart to depart from the living God:
That there be not in any of us, as the Apostle speaks, an unbelieving heart to depart from the living God:
d a-acp vbb xx p-acp d pp-f pno12, p-acp dt n1 vvz, dt vvg n1 pc-acp vvi p-acp dt j-vvg n1:
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1048
I am he that liveth, and was dead. And of the death of Christ we spake the last day:I am he that lives, and was dead. And of the death of christ we spoke the last day:
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1049
we shall onely now look upon it in reference to the Resurrection, consider it as past; we shall only now look upon it in Referente to the Resurrection, Consider it as past;
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for it is fui mortuus, I was dead;
for it is fui Mortuus, I was dead;
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and in this we may see the method and proceeding of our Saviour, which he drew out in his blood, which must sprinkle those who are to be saved,
and in this we may see the method and proceeding of our Saviour, which he drew out in his blood, which must sprinkle those who Are to be saved,
cc p-acp d pns12 vmb vvi dt n1 cc n-vvg pp-f po12 n1, r-crq pns31 vvd av p-acp po31 n1, r-crq vmb vvi d r-crq vbr pc-acp vbi vvn,
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1052
and make them nigh unto him to follow in the same method, à morte ad vitam, from suffering to glory, from death to life.
and make them High unto him to follow in the same method, à morte ad vitam, from suffering to glory, from death to life.
cc vvi pno32 av-j p-acp pno31 pc-acp vvi p-acp dt d n1, fw-fr fw-la fw-la fw-la, p-acp vvg p-acp n1, p-acp n1 p-acp n1.
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1053
Tota ecclesia cum Christo computatur ut una persona, Christ and his Church are in computations but one person;Tota Church cum Christ computatur ut una persona, christ and his Church Are in computations but one person;
np1 n1 fw-la fw-la fw-la fw-la fw-la fw-la, np1 cc po31 n1 vbr p-acp n2 p-acp crd n1;
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1054
he ought to suffer, and we ought to suffer; they suffer in him, and he in hem, to the end of the world;
he ought to suffer, and we ought to suffer; they suffer in him, and he in hem, to the end of the world;
pns31 vmd pc-acp vvi, cc pns12 vmd pc-acp vvi; pns32 vvb p-acp pno31, cc pns31 p-acp n1, p-acp dt n1 pp-f dt n1;
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1055
nor is any other method, either answerable to his infinite Wisdome and Justice, which hath set it down in indelible characters,
nor is any other method, either answerable to his infinite Wisdom and justice, which hath Set it down in indelible characters,
ccx vbz d j-jn n1, d j p-acp po31 j n1 cc n1, r-crq vhz vvn pn31 a-acp p-acp j n2,
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1056
nor to our mortall and frail condition, which must be bruised, before it can be healed;
nor to our Mortal and frail condition, which must be Bruised, before it can be healed;
ccx p-acp po12 j-jn cc j n1, r-crq vmb vbi vvn, c-acp pn31 vmb vbi vvn;
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1057
must be levelled with the ground, before it can be raised up; quicquid Deo convenit, homini prodest, that which is convenient for Christ, is profitable for us;
must be leveled with the ground, before it can be raised up; quicquid God convenit, Homini profits, that which is convenient for christ, is profitable for us;
vmb vbi vvn p-acp dt n1, c-acp pn31 vmb vbi vvn a-acp; fw-la fw-la fw-la, fw-la j, cst r-crq vbz j p-acp np1, vbz j p-acp pno12;
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1058
that which becometh him, we must wear as an ornament of grace unto our head; there is an oportet set upon both, he ought, and we ought first to suffer,
that which Becometh him, we must wear as an ornament of grace unto our head; there is an oportet Set upon both, he ought, and we ought First to suffer,
cst r-crq vvz pno31, pns12 vmb vvi p-acp dt n1 pp-f n1 p-acp po12 n1; pc-acp vbz dt fw-la vvn p-acp d, pns31 vmd, cc pns12 vmd ord pc-acp vvi,
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1059
and then to enter into glory; to die first, that we may rise again.
and then to enter into glory; to die First, that we may rise again.
cc av pc-acp vvi p-acp n1; pc-acp vvi ord, cst pns12 vmb vvi av.
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1060
And first, it cannot consist with the wisdome of God, that Christ should suffer and die,
And First, it cannot consist with the Wisdom of God, that christ should suffer and die,
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1061
and we live as we please, and the reign with him, and so pass à deliciis in delicias, from one paradise to another;
and we live as we please, and the Reign with him, and so pass à delicious in Delicias, from one paradise to Another;
cc pns12 vvb c-acp pns12 vvb, cc dt n1 p-acp pno31, cc av vvb fw-fr fw-la p-acp fw-la, p-acp crd n1 p-acp j-jn;
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1062
that he should overcome the Divel for those who will be his vassals;
that he should overcome the devil for those who will be his vassals;
cst pns31 vmd vvi dt n1 p-acp d r-crq vmb vbi po31 n2;
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that he should foile him in his proud temptations, for those who will not be humble;
that he should foil him in his proud temptations, for those who will not be humble;
cst pns31 vmd vvi pno31 p-acp po31 j n2, p-acp d r-crq vmb xx vbi j;
(8) sermon (DIV2)
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1064
beat off his sullen temptation, for those who will distrust and murmure;
beatrice off his sullen temptation, for those who will distrust and murmur;
vvb a-acp po31 j n1, p-acp d r-crq vmb vvi cc vvi;
(8) sermon (DIV2)
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1065
that he should make his victorious death commeatum delinquendi, a licence and charter for all generations to fling away their weapons, and not strike a stroke:
that he should make his victorious death Commeatum delinquendi, a licence and charter for all generations to fling away their weapons, and not strike a stroke:
cst pns31 vmd vvi po31 j n1 fw-la fw-la, dt n1 cc n1 p-acp d n2 pc-acp vvi av po32 n2, cc xx vvi dt n1:
(8) sermon (DIV2)
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1066
If he should have done this, we could not have taken him for our Captaine, and if we will not enter the lists, he will not take us for his Souldiers; non novimus Christum si non credimus, we do not know Christ,
If he should have done this, we could not have taken him for our Captain, and if we will not enter the lists, he will not take us for his Soldiers; non novimus Christ si non Credimus, we do not know christ,
cs pns31 vmd vhi vdn d, pns12 vmd xx vhi vvn pno31 p-acp po12 n1, cc cs pns12 vmb xx vvi dt n2, pns31 vmb xx vvi pno12 p-acp po31 n2; fw-fr fw-la np1 fw-mi fw-fr fw-la, pns12 vdb xx vvi np1,
(8) sermon (DIV2)
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if we believe him not to be such a one as he is, a Captaine that leads us,
if we believe him not to be such a one as he is, a Captain that leads us,
cs pns12 vvb pno31 xx pc-acp vbi d dt crd c-acp pns31 vbz, dt n1 cst vvz pno12,
(8) sermon (DIV2)
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1068
as Moses did the children of Israel through the Wildernesse full of fiery Serpents, into Canaan; through the valley of death into life.
as Moses did the children of Israel through the Wilderness full of fiery Serpents, into Canaan; through the valley of death into life.
c-acp np1 vdd dt n2 pp-f np1 p-acp dt n1 j pp-f j n2, p-acp np1; p-acp dt n1 pp-f n1 p-acp n1.
(8) sermon (DIV2)
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1069
Nor is it expedient for us who are not born, but made Christians, (and a Christian is not made with a thought) whose lifting up supposes some dungeon,
Nor is it expedient for us who Are not born, but made Christians, (and a Christian is not made with a Thought) whose lifting up supposes Some dungeon,
ccx vbz pn31 j p-acp pno12 r-crq vbr xx vvn, p-acp vvn np1, (cc dt njp vbz xx vvn p-acp dt n1) r-crq vvg a-acp n2 d n1,
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1070
or prison in which we formerly were; whose rising looks back into some grave.
or prison in which we formerly were; whose rising looks back into Some grave.
cc n1 p-acp r-crq pns12 av-j vbdr; rg-crq j-vvg n2 av p-acp d n1.
(8) sermon (DIV2)
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1071
Tolle certamen, ne virtus quidem quicquam erit, take away his combat with our spiritual enemies, with afflictions and tentations,Take certamen, ne virtus quidem quicquam erit, take away his combat with our spiritual enemies, with afflictions and tentations,
uh fw-la, fw-la fw-la fw-la fw-la fw-la, vvb av po31 n1 p-acp po12 j n2, p-acp n2 cc n2,
(8) sermon (DIV2)
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1072
& Religion it self were but a bare name, and Christianity, as Leo the tenth is said to have called it, a fable. What were my Patience,
& Religion it self were but a bore name, and Christianity, as Leo the tenth is said to have called it, a fable. What were my Patience,
cc n1 pn31 n1 vbdr p-acp dt j n1, cc np1, c-acp np1 dt ord vbz vvn pc-acp vhi vvn pn31, dt n1. r-crq vbdr po11 n1,
(8) sermon (DIV2)
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1073
if no misery did look towards it? what were my Faith, if there were no doubt to assoile it? what were my Hope,
if no misery did look towards it? what were my Faith, if there were no doubt to assoil it? what were my Hope,
cs dx n1 vdd vvi p-acp pn31? q-crq vbdr po11 n1, cs pc-acp vbdr dx n1 pc-acp vvi pn31? q-crq vbdr po11 n1,
(8) sermon (DIV2)
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1074
if there were no scruple to shake it? what were my Charity, if there were no misery to urge it, no malice to oppose it? what were my Day,
if there were no scruple to shake it? what were my Charity, if there were no misery to urge it, no malice to oppose it? what were my Day,
cs pc-acp vbdr dx n1 pc-acp vvi pn31? q-crq vbdr po11 n1, cs pc-acp vbdr dx n1 pc-acp vvi pn31, dx n1 pc-acp vvi pn31? q-crq vbdr po11 n1,
(8) sermon (DIV2)
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1075
if I had no Night? or what were my Resurrection, if I were never dead? Fui mortuus, I was dead, saith the Lord of life, and it is directed to us, who do but think we live,
if I had no Night? or what were my Resurrection, if I were never dead? Fui Mortuus, I was dead, Says the Lord of life, and it is directed to us, who do but think we live,
cs pns11 vhd dx n1? cc q-crq vbdr po11 n1, cs pns11 vbdr av-x j? fw-la fw-la, pns11 vbds j, vvz dt n1 pp-f n1, cc pn31 vbz vvn p-acp pno12, q-crq vdb cc-acp vvb pns12 vvb,
(8) sermon (DIV2)
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1076
but are in our graves, entombed in this world (which we so love) compassed about with enemies, covered with disgraces, raked up,
but Are in our graves, entombed in this world (which we so love) compassed about with enemies, covered with disgraces, raked up,
cc-acp vbr p-acp po12 n2, vvn p-acp d n1 (r-crq pns12 av vvi) vvd a-acp p-acp n2, vvn p-acp n2, vvd a-acp,
(8) sermon (DIV2)
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as it were, in those evils, which are those locusts which come out of the smoke of the bottomlesse pit;
as it were, in those evils, which Are those Locusts which come out of the smoke of the bottomless pit;
c-acp pn31 vbdr, p-acp d n2-jn, r-crq vbr d n2 r-crq vvb av pp-f dt n1 pp-f dt j n1;
(8) sermon (DIV2)
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1078
& when we hear this voice, & by the vertue and power of it look upon these,
& when we hear this voice, & by the virtue and power of it look upon these,
cc c-crq pns12 vvb d n1, cc p-acp dt n1 cc n1 pp-f pn31 vvb p-acp d,
(8) sermon (DIV2)
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and at last take it away;
and At last take it away;
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(8) sermon (DIV2)
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1079
and make a way through them, we rise with Christ, our hope is lively, and our faith is that victory, which overcometh the world.
and make a Way through them, we rise with christ, our hope is lively, and our faith is that victory, which Overcometh the world.
cc vvi dt n1 p-acp pno32, pns12 vvb p-acp np1, po12 n1 vbz j, cc po12 n1 vbz cst n1, r-crq vvz dt n1.
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1080
Nor need this Method seeme grievous unto us, for these very words, Fui mortuus I was dead, may put life and light into it,
Nor need this Method seem grievous unto us, for these very words, Fui Mortuus I was dead, may put life and Light into it,
ccx vvb d n1 vvi j p-acp pno12, c-acp d j n2, fw-la fw-la pns11 vbds j, vmb vvi n1 cc n1 p-acp pn31,
(8) sermon (DIV2)
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and commend it, not onely as the truest, but as a plaine and easie method:
and commend it, not only as the Truest, but as a plain and easy method:
cc vvb pn31, xx av-j c-acp dt js, cc-acp c-acp dt j cc j n1:
(8) sermon (DIV2)
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1082
For by his Death we must understand all those fore-running miseries, all that he suffer'd before his death, which were as the Traine,
For by his Death we must understand all those forerunning misery's, all that he suffered before his death, which were as the Train,
c-acp p-acp po31 n1 pns12 vmb vvi d d j n2, d cst pns31 vvd p-acp po31 n1, r-crq vbdr p-acp dt n1,
(8) sermon (DIV2)
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1083
and Ceremony, as the officers of the High priest to lead him to it;
and Ceremony, as the Officers of the High priest to led him to it;
cc n1, c-acp dt n2 pp-f dt j n1 pc-acp vvi pno31 p-acp pn31;
(8) sermon (DIV2)
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as poverty, scorne and contempt, the burden of our sinnes, his Agony and bloudy sweat, which we must look upon as the principles of this Heavenly science, by which our best master learned to succour us in our sufferings, to lift us up out of our graves,
as poverty, scorn and contempt, the burden of our Sins, his Agony and bloody sweat, which we must look upon as the principles of this Heavenly science, by which our best master learned to succour us in our sufferings, to lift us up out of our graves,
c-acp n1, vvb cc n1, dt n1 pp-f po12 n2, po31 n1 cc j n1, r-crq pns12 vmb vvi p-acp p-acp dt n2 pp-f d j n1, p-acp r-crq po12 js n1 j pc-acp vvi pno12 p-acp po12 n2, pc-acp vvi pno12 a-acp av pp-f po12 n2,
(8) sermon (DIV2)
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and to rayse us from the dead. There is life in his death, and comfort in his sufferings;
and to raise us from the dead. There is life in his death, and Comfort in his sufferings;
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(8) sermon (DIV2)
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1086
for we have not such an High priest, who will not help us, but which is one,
for we have not such an High priest, who will not help us, but which is one,
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(8) sermon (DIV2)
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1087
and a chief end of his suffering and death who is touch'd with the feeling of our Infirmities,
and a chief end of his suffering and death who is touched with the feeling of our Infirmities,
cc dt j-jn n1 pp-f po31 n1 cc n1 r-crq vbz vvn p-acp dt n-vvg pp-f po12 n1,
(8) sermon (DIV2)
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1088
and is mercifull and faithfull, Heb. 2.17.and is merciful and faithful, Hebrew 2.17.
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(8) sermon (DIV2)
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1089
hath not onely power, (for that he may have, and not shew it) but a will and propension, a desire,
hath not only power, (for that he may have, and not show it) but a will and propension, a desire,
vhz xx av-j n1, (p-acp cst pns31 vmb vhi, cc xx vvi pn31) p-acp dt n1 cc n1, dt n1,
(8) sermon (DIV2)
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1090
and diligent care to hold up them who are ready to fall, and to bring them back, who were even brought to the Gates of death.
and diligent care to hold up them who Are ready to fallen, and to bring them back, who were even brought to the Gates of death.
cc j n1 pc-acp vvi a-acp pno32 r-crq vbr j pc-acp vvi, cc pc-acp vvi pno32 av, r-crq vbdr av vvn p-acp dt n2 pp-f n1.
(8) sermon (DIV2)
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1091
Indeed mercy without power can beget but a good wish, Saint James his complementall charity;
Indeed mercy without power can beget but a good wish, Saint James his complemental charity;
np1 n1 p-acp n1 vmb vvi p-acp dt j n1, n1 np1 po31 j n1;
(8) sermon (DIV2)
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1092
Be ye warmed, and be ye filled, and be ye comforted, which leaves us cold, and empty, and comfortlesse:Be you warmed, and be you filled, and be you comforted, which leaves us cold, and empty, and comfortless:
vbb pn22 vvn, cc vbb pn22 vvn, cc vbb pn22 vvn, r-crq vvz pno12 j-jn, cc j, cc j:
(8) sermon (DIV2)
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1093
and Power without mercy, will neither strengthen a weak knee, nor heale a broken heart, may as well strike us dead, as revive us;
and Power without mercy, will neither strengthen a weak knee, nor heal a broken heart, may as well strike us dead, as revive us;
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(8) sermon (DIV2)
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1094
but Mercy and Power, when they meet and kisse each other, will work a miracle, will uphold us when we fall,
but Mercy and Power, when they meet and kiss each other, will work a miracle, will uphold us when we fallen,
cc-acp n1 cc n1, c-crq pns32 vvb cc vvi d n-jn, vmb vvi dt n1, vmb vvi pno12 c-crq pns12 vvb,
(8) sermon (DIV2)
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1095
and rayse us from the dead, will give eyes to the blind, and strength to the weak, will make a fiery furnace a Bath, a Rack a Bed, and persecution a Blessing, will call those sorrowes that are, as if they were not;
and raise us from the dead, will give eyes to the blind, and strength to the weak, will make a fiery furnace a Bath, a Rack a Bed, and persecution a Blessing, will call those sorrows that Are, as if they were not;
cc vvb pno12 p-acp dt j, vmb vvi n2 p-acp dt j, cc n1 p-acp dt j, vmb vvi dt j n1 dt n1, dt n1 dt n1, cc n1 dt n1, vmb vvi d n2 cst vbr, c-acp cs pns32 vbdr xx;
(8) sermon (DIV2)
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1096
such a virtue, and force, such life there is in these three words, I was dead.
such a virtue, and force, such life there is in these three words, I was dead.
d dt n1, cc n1, d n1 a-acp vbz p-acp d crd n2, pns11 vbds j.
(8) sermon (DIV2)
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1097
For though his compassion and mercy were coeternall with him as God, yet as man, didicit, he learnt it.
For though his compassion and mercy were coeternal with him as God, yet as man, Didicat, he learned it.
c-acp cs po31 n1 cc n1 vbdr j p-acp pno31 p-acp np1, av c-acp n1, vvb, pns31 vvd pn31.
(8) sermon (DIV2)
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1098
He came into the world, as into a Schoole, and there learnt it by his sufferings and death, Heb. 5.8.
He Come into the world, as into a School, and there learned it by his sufferings and death, Hebrew 5.8.
pns31 vvd p-acp dt n1, c-acp p-acp dt n1, cc a-acp vvd pn31 p-acp po31 n2 cc n1, np1 crd.
(8) sermon (DIV2)
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1099
For the way to be sensible of anothers misery, is first to feele it in our selves;
For the Way to be sensible of another's misery, is First to feel it in our selves;
p-acp dt n1 pc-acp vbi j pp-f j-jn n1, vbz ord pc-acp vvi pn31 p-acp po12 n2;
(8) sermon (DIV2)
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it must be ours, or if it be not ours, we must make it ours, before our heart will melt;
it must be ours, or if it be not ours, we must make it ours, before our heart will melt;
pn31 vmb vbi png12, cc cs pn31 vbb xx png12, pns12 vmb vvi pn31 png12, p-acp po12 n1 vmb vvi;
(8) sermon (DIV2)
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1101
I must take my brother into my self, I must make my self as him, before I help him;
I must take my brother into my self, I must make my self as him, before I help him;
pns11 vmb vvi po11 n1 p-acp po11 n1, pns11 vmb vvi po11 n1 p-acp pno31, c-acp pns11 vvb pno31;
(8) sermon (DIV2)
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1102
I must be that Lazar that beggs of me, and then I give;
I must be that Lazar that begs of me, and then I give;
pns11 vmb vbi d n1 cst vvz pp-f pno11, cc av pns11 vvb;
(8) sermon (DIV2)
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1103
I must be that wounded man by the way side, and then I powre my oyle and wine into his wounds, and take care of him;
I must be that wounded man by the Way side, and then I pour my oil and wine into his wounds, and take care of him;
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(8) sermon (DIV2)
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1104
I must feele the Hell of sinne in my self, before I can snatch my Brother out of the fire.
I must feel the Hell of sin in my self, before I can snatch my Brother out of the fire.
pns11 vmb vvi dt n1 pp-f n1 p-acp po11 n1, c-acp pns11 vmb vvi po11 n1 av pp-f dt n1.
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1105
Compassion is first learnt at home, and then it walks abroad, and is eyes to the blind, and feet to the lame, and heales two at once, both the miserable, and him that comforts him;
Compassion is First learned At home, and then it walks abroad, and is eyes to the blind, and feet to the lame, and heals two At once, both the miserable, and him that comforts him;
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(8) sermon (DIV2)
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1106
for they were both under the same disease, one as sick as the other; I was dead, and I suffer'd, are the maine strength of our Salvation.
for they were both under the same disease, one as sick as the other; I was dead, and I suffered, Are the main strength of our Salvation.
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(8) sermon (DIV2)
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1107
For though Christ could no more forget to be mercifull, then he could leave off to be the sonne of God,
For though christ could no more forget to be merciful, then he could leave off to be the son of God,
p-acp cs np1 vmd av-dx av-dc vvi pc-acp vbi j, cs pns31 vmd vvi a-acp pc-acp vbi dt n1 pp-f np1,
(8) sermon (DIV2)
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1108
yet before he emptyed himself, and took upon him the forme of a servant, sicut miseriam expertus non era, ita nec miscricordiam experimento novit, saith Hilary, as he had no experience of sorrow,
yet before he emptied himself, and took upon him the Form of a servant, sicut Miseriam Expertus non era, ita nec miscricordiam experimento Novit, Says Hilary, as he had no experience of sorrow,
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(8) sermon (DIV2)
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1109
so had he no experimentall knowledge of mercy and compassion;
so had he no experimental knowledge of mercy and compassion;
av vhd pns31 dx j n1 pp-f n1 cc n1;
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1110
his own hunger moved him to work that miracle of the loaves, for it is said in the Text, He had compassion on the multitude;
his own hunger moved him to work that miracle of the loaves, for it is said in the Text, He had compassion on the multitude;
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his poverty made him an Crator for the poore, and he begs with them to the end of the world;
his poverty made him an Crator for the poor, and he begs with them to the end of the world;
po31 n1 vvd pno31 dt np1 p-acp dt j, cc pns31 vvz p-acp pno32 p-acp dt n1 pp-f dt n1;
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1112
He had not a hole to hide his head, and his compassion melted into tears at the sight of Jerusalem: When he became a man of sorrowes, he became also a man of compassion. And yet his experience of sorrow, in truth, added nothing to his knowledge,
He had not a hold to hide his head, and his compassion melted into tears At the sighed of Jerusalem: When he became a man of sorrows, he became also a man of compassion. And yet his experience of sorrow, in truth, added nothing to his knowledge,
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(8) sermon (DIV2)
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1113
but rayseth up a confidence in us to approach neer unto him, who by his miserable experience is brought so neer unto us,
but raises up a confidence in us to approach near unto him, who by his miserable experience is brought so near unto us,
cc-acp vvz a-acp dt n1 p-acp pno12 pc-acp vvi av-j p-acp pno31, r-crq p-acp po31 j n1 vbz vvn av av-j p-acp pno12,
(8) sermon (DIV2)
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1114
and hath reconciled us in the Body of his flesh, for he that suffer'd for us, hath compassion on us,
and hath reconciled us in the Body of his Flesh, for he that suffered for us, hath compassion on us,
cc vhz vvn pno12 p-acp dt n1 pp-f po31 n1, c-acp pns31 cst vvd p-acp pno12, vhz n1 p-acp pno12,
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1115
and suffers and is tempted with us, even to the end of the world;
and suffers and is tempted with us, even to the end of the world;
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1116
on the Crosse with Saint Peter, on the Block with S. Paul, in the fire with the Martyrs, destitute, afflicted, tormented:
on the Cross with Saint Peter, on the Block with S. Paul, in the fire with the Martyrs, destitute, afflicted, tormented:
p-acp dt n1 p-acp n1 np1, p-acp dt n1 p-acp np1 np1, p-acp dt n1 p-acp dt n2, j, j-vvn, vvn:
(8) sermon (DIV2)
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1117
would you take a view of Christ looking towards us with a melting eye? you may see him in your own soules, take him in a groane, mark him in your sorrow,
would you take a view of christ looking towards us with a melting eye? you may see him in your own Souls, take him in a groan, mark him in your sorrow,
vmd pn22 vvi dt n1 pp-f np1 vvg p-acp pno12 p-acp dt j-vvg n1? pn22 vmb vvi pno31 p-acp po22 d n2, vvb pno31 p-acp dt n1, vvb pno31 p-acp po22 n1,
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1118
behold him walking in the clefts of a broken heart, bleeding in the gashes of a wounded spirit;
behold him walking in the clefts of a broken heart, bleeding in the Gashes of a wounded Spirit;
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1119
or, to make him an object more sensible, you may see him every day begging in your streets;
or, to make him an Object more sensible, you may see him every day begging in your streets;
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1120
when he tells you, He was dead, he tells you as much;
when he tells you, He was dead, he tells you as much;
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In as much as the children were partakers of flesh and Bloud, he also himself took part of the same, and in our flesh was a hungry, was spet upon, was whipt, was nayld to the Crosse, which were as so many parts of that discipline, which taught him to be mercifull;In as much as the children were partakers of Flesh and Blood, he also himself took part of the same, and in our Flesh was a hungry, was spet upon, was whipped, was nailed to the Cross, which were as so many parts of that discipline, which taught him to be merciful;
p-acp c-acp d c-acp dt n2 vbdr n2 pp-f n1 cc n1, pns31 av px31 vvd n1 pp-f dt d, cc p-acp po12 n1 vbds dt j, vbds n1 p-acp, vbds vvd, vbds vvd p-acp dt n1, r-crq vbdr a-acp av d n2 pp-f d n1, r-crq vvd pno31 pc-acp vbi j;
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to be mercifull to them who were tempted by hunger, because he was hungry; to be mercifull to them who were tempted by poverty, because he was poore;
to be merciful to them who were tempted by hunger, Because he was hungry; to be merciful to them who were tempted by poverty, Because he was poor;
pc-acp vbi j p-acp pno32 r-crq vbdr vvn p-acp n1, c-acp pns31 vbds j; pc-acp vbi j p-acp pno32 r-crq vbdr vvn p-acp n1, c-acp pns31 vbds j;
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to be mercifull to those who tremble at disgrace, because he was whipt; to be mercifull to them, who will not, yet will suffer for him;
to be merciful to those who tremble At disgrace, Because he was whipped; to be merciful to them, who will not, yet will suffer for him;
pc-acp vbi j p-acp d r-crq vvb p-acp n1, c-acp pns31 vbds vvd; pc-acp vbi j p-acp pno32, r-crq vmb xx, av vmb vvi p-acp pno31;
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who refuse and yet chuse, tremble and yet venture; are afraid, and yet dye for him;
who refuse and yet choose, tremble and yet venture; Are afraid, and yet die for him;
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because as man he found it a bitter Cup, and would have had it passe from him, who in the dayes of his flesh offer'd up prayers,
Because as man he found it a bitter Cup, and would have had it pass from him, who in the days of his Flesh offered up Prayers,
c-acp c-acp n1 pns31 vvd pn31 dt j n1, cc vmd vhi vhn pn31 n1 p-acp pno31, r-crq p-acp dt n2 pp-f po31 n1 vvd a-acp n2,
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and supplications with strong crying and teares for mortall men, for weak men, for sinners:and supplications with strong crying and tears for Mortal men, for weak men, for Sinners:
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pertinacissimè durant quae discimus experientiâ, This experimentall knowledge is so rooted and fix'd in him, that it cannot be removed now, no more then his naturall knowledge; pertinacissimè durant Quae discimus experientiâ, This experimental knowledge is so rooted and fixed in him, that it cannot be removed now, no more then his natural knowledge;
fw-la fw-mi fw-la fw-la fw-la, d j n1 vbz av vvn cc vvn p-acp pno31, cst pn31 vmbx vbi vvn av, av-dx dc cs po31 j n1;
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he can as soon be ignorant of our actions as our sufferings, NONLATINALPHABET saith the Philosopher, Experience is a collection of many particulars registred in our memory;
he can as soon be ignorant of our actions as our sufferings, Says the Philosopher, Experience is a collection of many particulars registered in our memory;
pns31 vmb a-acp av vbi j pp-f po12 n2 p-acp po12 n2, vvz dt n1, n1 vbz dt n1 pp-f d n2-j vvn p-acp po12 n1;
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and this experience he had, and our Apostle tells us didicit, he learnt it, and the Prophet tells us, he was vir sciens infirmitatum, a man well read in sorrowes, acquainted with grief,
and this experience he had, and our Apostle tells us Didicat, he learned it, and the Prophet tells us, he was vir sciens infirmitatum, a man well read in sorrows, acquainted with grief,
cc d n1 pns31 vhd, cc po12 n1 vvz pno12 vvi, pns31 vvd pn31, cc dt n1 vvz pno12, pns31 vbds fw-la n1 j-jn, dt n1 av vvn p-acp n2, vvn p-acp n1,
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and carryed it about with him from his Cradle to his crosse;
and carried it about with him from his Cradle to his cross;
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and by his Fasting and Tentation, by his Agony; and bloudy sweat, by his precious Death and Buriall he remembers us in famine, in Tentation, in our Agony;
and by his Fasting and Tentation, by his Agony; and bloody sweat, by his precious Death and Burial he remembers us in famine, in Tentation, in our Agony;
cc p-acp po31 vvg cc n1, p-acp po31 n1; cc j n1, p-acp po31 j n1 cc n1 pns31 vvz pno12 p-acp n1, p-acp n1, p-acp po12 n1;
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he remembers us in the houre of death, in our grave (for he pitties even our dust) and will remember us in the day of judgement.
he remembers us in the hour of death, in our grave (for he pities even our dust) and will Remember us in the day of judgement.
pns31 vvz pno12 p-acp dt n1 pp-f n1, p-acp po12 n1 (c-acp pns31 vvz av po12 n1) cc vmb vvi pno12 p-acp dt n1 pp-f n1.
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We have passed through the hardest part of this Method, and yet it is as necessary as the end;
We have passed through the Hardest part of this Method, and yet it is as necessary as the end;
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for there is no coming to it without this; no peace without trouble, no life without death;
for there is no coming to it without this; no peace without trouble, no life without death;
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Not that life is the proper effect of death;
Not that life is the proper Effect of death;
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for this cleare streame flowes from a higher, and purer fountaine, even from the will of God, who is the fountaine of life, which meeting with our obedience (which is the conformity of our will to his) maketh its way with power through fire and water, as the Psalmist speaks, through poverty and contumilies, through every cloud and tempest, through darknesse,
for this clear stream flows from a higher, and Purer fountain, even from the will of God, who is the fountain of life, which meeting with our Obedience (which is the conformity of our will to his) makes its Way with power through fire and water, as the Psalmist speaks, through poverty and contumilies, through every cloud and tempest, through darkness,
p-acp d j n1 vvz p-acp dt jc, cc jc n1, av p-acp dt vmb pp-f np1, r-crq vbz dt n1 pp-f n1, r-crq vvg p-acp po12 n1 (r-crq vbz dt n1 pp-f po12 n1 p-acp po31) vvz po31 n1 p-acp n1 p-acp n1 cc n1, p-acp dt n1 vvz, p-acp n1 cc n2, p-acp d n1 cc n1, p-acp n1,
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and death it self, and so carryes it on, to end and triumph in life: I was dead, that was his state of humility;
and death it self, and so carries it on, to end and triumph in life: I was dead, that was his state of humility;
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but I am alive, that's his state of Glory; and is in the next place to be consider'd. Vivo, I am alive; but I am alive, that's his state of Glory; and is in the next place to be considered. Vivo, I am alive;
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Christ hath spoken it, who is truth it self, and we may take his word for it,
christ hath spoken it, who is truth it self, and we may take his word for it,
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for if we will not believe him when he sayes it, neither should we believe, if we should see him rising from the dead.
for if we will not believe him when he Says it, neither should we believe, if we should see him rising from the dead.
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And this his life and resurrection is most conveniently placed in that, Non dabis, thou wilt not suffer thy holy one to see corruption;
And this his life and resurrection is most conveniently placed in that, Non Dabis, thou wilt not suffer thy holy one to see corruption;
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for what stronger reason can there be found out in matters of faith then the will & pleasure of that God, who brings mighty things to pass? & to this end Saint Paul cites the 2. Psalme, and S. Peter the 16. and in this the humble soule may rest,
for what Stronger reason can there be found out in matters of faith then the will & pleasure of that God, who brings mighty things to pass? & to this end Saint Paul cites the 2. Psalm, and S. Peter the 16. and in this the humble soul may rest,
p-acp r-crq jc n1 vmb a-acp vbi vvn av p-acp n2 pp-f n1 cs dt n1 cc n1 pp-f cst np1, r-crq vvz j n2 pc-acp vvi? cc p-acp d n1 n1 np1 vvz dt crd n1, cc np1 np1 dt crd cc p-acp d dt j n1 vmb vvi,
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and behold the object in its glory, and so gather strength to rayse it self above the fading vanities of this world,
and behold the Object in its glory, and so gather strength to raise it self above the fading vanities of this world,
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and so reach, and raise to immortality.
and so reach, and raise to immortality.
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What fairer evidence then that of Scripture? what surer word then the word of Christ? He that cannot settle himself on this, is but as S. Judes cloud, carryed about with every wind, wheel'd and circled about from imagination to imagination;
What Fairer evidence then that of Scripture? what Surer word then the word of christ? He that cannot settle himself on this, is but as S. Jude's cloud, carried about with every wind, wheeled and circled about from imagination to imagination;
q-crq jc n1 cs d pp-f n1? q-crq jc n1 cs dt n1 pp-f np1? pns31 cst vmbx vvi px31 p-acp d, vbz cc-acp c-acp np1 npg1 n1, vvn p-acp p-acp d n1, vvd cc vvn a-acp p-acp n1 p-acp n1;
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now raysed to a belief that it is true, and anon cast down into the midst of darknesse;
now raised to a belief that it is true, and anon cast down into the midst of darkness;
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now assenting, anon doubting, and at last pressed down by his own unstablenesse into the pit of Infidelity.
now assenting, anon doubting, and At last pressed down by his own unstableness into the pit of Infidelity.
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He that will not walk by that light which shines upon him, whilst he seeks for more, must needs stumble and fall at those stones of offence, which himself hath laid in his own way;
He that will not walk by that Light which shines upon him, while he seeks for more, must needs Stumble and fallen At those stones of offence, which himself hath laid in his own Way;
pns31 cst vmb xx vvi p-acp d n1 r-crq vvz p-acp pno31, cs pns31 vvz p-acp av-dc, vmb av vvi cc vvi p-acp d n2 pp-f n1, r-crq px31 vhz vvn p-acp po31 d n1;
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why should it be thought a thing incredible, that God should raise the dead to life? If such a thought arise in a Christian, reason never set it up:
why should it be Thought a thing incredible, that God should raise the dead to life? If such a Thought arise in a Christian, reason never Set it up:
q-crq vmd pn31 vbi vvn dt n1 j, cst np1 vmd vvi dt j p-acp n1? cs d dt n1 vvb p-acp dt njp, n1 av-x vvd pn31 a-acp:
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I verily thought my self, saith Saint Paul in the next verse, but it was when he was under the Law,I verily Thought my self, Says Saint Paul in the next verse, but it was when he was under the Law,
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and he whose thoughts are staggered here, is under a worse law, the law of his members, his lusts, by which his thoughts and actions are held up, as by a law;
and he whose thoughts Are staggered Here, is under a Worse law, the law of his members, his Lustiest, by which his thoughts and actions Are held up, as by a law;
cc pns31 r-crq n2 vbr vvn av, vbz p-acp dt jc n1, dt n1 pp-f po31 n2, po31 n2, p-acp r-crq po31 n2 cc n2 vbr vvn a-acp, c-acp p-acp dt n1;
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is such a one that studies to be an Atheist, is ambitious to be like the beasts that perish,
is such a one that studies to be an Atheist, is ambitious to be like the beasts that perish,
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and having nothing in himself, but that which is worse than nothing, is well content to be annihilated.
and having nothing in himself, but that which is Worse than nothing, is well content to be annihilated.
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For why should such a temptation take any Christian? why should he desire clearer evidence? why should they seek for demonstration? or that the Resurrection of Christ should be made manifest to the eye? That is not to seek to confirm and establish, but to destory their faith;
For why should such a temptation take any Christian? why should he desire clearer evidence? why should they seek for demonstration? or that the Resurrection of christ should be made manifest to the eye? That is not to seek to confirm and establish, but to destory their faith;
p-acp q-crq vmd d dt n1 vvb d np1? q-crq vmd pns31 vvi jc n1? q-crq vmd pns32 vvi p-acp n1? cc cst dt n1 pp-f np1 vmd vbi vvn j p-acp dt n1? cst vbz xx pc-acp vvi pc-acp vvi cc vvi, cc-acp p-acp n1 po32 n1;
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for if these truths were as evident as it is that the sun doth shine when it is day, the apprehension of them were not an act of our faith, but of our knowledg;
for if these truths were as evident as it is that the sun does shine when it is day, the apprehension of them were not an act of our faith, but of our knowledge;
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and therefore Christ, saith Tertullian, shewed not himself openly to all the people at his Resurrection, ut fides non mediocri praemio destinata, non nisi difficultate constaret, that faith, by which we are destined to a crown, might not consist without some difficulty,
and Therefore christ, Says Tertullian, showed not himself openly to all the people At his Resurrection, ut fides non mediocri Praemio destinata, non nisi difficultate constaret, that faith, by which we Are destined to a crown, might not consist without Some difficulty,
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but commend it self by our obedience, the perfection and beauty whereof is best seen in making its way through difficulties:
but commend it self by our Obedience, the perfection and beauty whereof is best seen in making its Way through difficulties:
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and so Hilary, Habet non tam veniam quàm praemium, ignorare quod credis, not perfectly to know what thou certainly believest, doth so little stand in need of pardon, that it is that alone which drawes on the reward.
and so Hilary, Habet non tam veniam quàm Premium, ignorare quod credis, not perfectly to know what thou Certainly Believest, does so little stand in need of pardon, that it is that alone which draws on the reward.
cc av np1, fw-la fw-fr fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, xx av-j pc-acp vvi r-crq pns21 av-j vv2, vdz av av-j vvi p-acp n1 pp-f n1, cst pn31 vbz d av-j r-crq vvz p-acp dt n1.
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For what obedience can it be for me to assent to this, that the whole is greater then the part? that the Sun doth shine? or any of those truths which are visible to the eye? what obedience is it to assent to that which I cannot deny? but when the object is in part hidden, in part seen;
For what Obedience can it be for me to assent to this, that the Whole is greater then the part? that the Sun does shine? or any of those truths which Are visible to the eye? what Obedience is it to assent to that which I cannot deny? but when the Object is in part hidden, in part seen;
p-acp r-crq n1 vmb pn31 vbi p-acp pno11 pc-acp vvi p-acp d, cst dt j-jn vbz jc cs dt n1? cst dt n1 vdz vvi? cc d pp-f d n2 r-crq vbr j p-acp dt n1? q-crq n1 vbz pn31 pc-acp vvi p-acp d r-crq pns11 vmbx vvi? cc-acp c-crq dt n1 vbz p-acp n1 vvn, p-acp n1 vvn;
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when the truth we assent to, hath more probability to establish it, then can be brought to shake it,
when the truth we assent to, hath more probability to establish it, then can be brought to shake it,
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then our Saviour himself pronounceth, Blessed are they who have not seen, and yet have believed.
then our Saviour himself pronounceth, Blessed Are they who have not seen, and yet have believed.
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Besides, it were in vain he should afford us more light who hath given us enough;
Beside, it were in vain he should afford us more Light who hath given us enough;
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for to him that will not rest in that which is enough, nothing is enough. When he rained down Manna upon the Israelites;
for to him that will not rest in that which is enough, nothing is enough. When he reigned down Manna upon the Israelites;
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when he divided the red sea, & wrought wonders amongst them, the Text sayes, For all this they sinned still,
when he divided the read sea, & wrought wonders among them, the Text Says, For all this they sinned still,
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and believed not his wondrous works. The Pharisees saw his miracles, yet would have stoned him;and believed not his wondrous works. The Pharisees saw his Miracles, yet would have stoned him;
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they saw him raise Lazarus from the dead, and would have killed them both. The people said, He hath done all things well;
they saw him raise Lazarus from the dead, and would have killed them both. The people said, He hath done all things well;
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yet these were they that crucified the Lord of life.
yet these were they that Crucified the Lord of life.
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Did any of the Pharisees believe in him? we might ask, Did any of his Disciples believe in him? Christ himself calls them Fools and slow of heart to believe what the Prophets had foretold;
Did any of the Pharisees believe in him? we might ask, Did any of his Disciples believe in him? christ himself calls them Fools and slow of heart to believe what the prophets had foretold;
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their Feare had sullied the evidence, that they could not see it, the Text sayes they forsook him and fled.
their fear had sullied the evidence, that they could not see it, the Text Says they forsook him and fled.
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And the reason of this is plain; For though faith be an act of the understanding, yet it depends upon the will,
And the reason of this is plain; For though faith be an act of the understanding, yet it depends upon the will,
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and men are incredulous, not for want of those meanes which may raise a faith, but for want of will to follow that light which leads unto it;
and men Are incredulous, not for want of those means which may raise a faith, but for want of will to follow that Light which leads unto it;
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do not believe because they will not, and so bear themselves strongly upon opinion preconceived, beyond the strength of all evidence whatsoever;
do not believe Because they will not, and so bear themselves strongly upon opinion preconceived, beyond the strength of all evidence whatsoever;
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when our affections and lusts are high and stand out against it, the evidence is put by and forgot,
when our affections and Lustiest Are high and stand out against it, the evidence is put by and forgotten,
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and the object, which calls for our eye and faith, begins to disappear and vanish, and at last is nothing;
and the Object, which calls for our eye and faith, begins to disappear and vanish, and At last is nothing;
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quot voluntates, tot fides, so many wills, so many Creeds; for there is no man that believes more than he will. quot Voluntates, tot fides, so many wills, so many Creeds; for there is no man that believes more than he will.
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To make this good, we may appeale to men of the slendrest observation, least experience;
To make this good, we may appeal to men of the slenderest observation, lest experience;
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we may appeale to our very eye, which cannot but see those uncertain and uneven motions, in which men are carried on in the course of their life.
we may appeal to our very eye, which cannot but see those uncertain and uneven motions, in which men Are carried on in the course of their life.
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For what else is that that turnes us about like the hand of a Diall, from one point to another? from one perswasion to a contrary? How comes it to pass that I now embrace what anon I tremble at? what is the reason that our Belief shifts so many Scenes,
For what Else is that that turns us about like the hand of a Dial, from one point to Another? from one persuasion to a contrary? How comes it to pass that I now embrace what anon I tremble At? what is the reason that our Belief shifts so many Scenes,
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and presents it self in so many severall shapes? now in the indifferency of a Laodicaean, anon in the violence of a Zelot? now in the gaudiness of Superstition, anon in the proud & scornful slovenry of factious Profaneness? that they make so painfull a peregrination through so many modes and forms of Religion,
and presents it self in so many several shapes? now in the indifferency of a Laodicean, anon in the violence of a Zealot? now in the gaudiness of Superstition, anon in the proud & scornful slovenry of factious Profaneness? that they make so painful a peregrination through so many modes and forms of Religion,
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and at last end in Atheist? what reason is there? there can be none but this, the prevalency and victory of our sensitive part over our reason,
and At last end in Atheist? what reason is there? there can be none but this, the prevalency and victory of our sensitive part over our reason,
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and the mutability, yea, and stubbornesse of our will, which cleaves to that which it will soon forsake,
and the mutability, yea, and Stubbornness of our will, which cleaves to that which it will soon forsake,
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but is strongly set against the truth, which brings with it the fairest evidence, but not so pleasing to the sense.
but is strongly Set against the truth, which brings with it the Fairest evidence, but not so pleasing to the sense.
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Self-love, and the love of the world, these frame our Creeds, these plant and build, these root and pull down, build up a Faith,
Self-love, and the love of the world, these frame our Creeds, these plant and built, these root and pull down, built up a Faith,
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and then beat it to the ground, and then set up another in its place. A double-minded man, saith S. James, is unstable in all his wayes.
and then beatrice it to the ground, and then Set up Another in its place. A double-minded man, Says S. James, is unstable in all his ways.
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Remember, saith S. Paul, that Jesus Christ of the seed of David was raised up from the dead, according to my Gospel;
remember, Says S. Paul, that jesus christ of the seed of David was raised up from the dead, according to my Gospel;
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that is a sure foundation for our faith to build on, and there we have NONLATINALPHABET, fair and certain pledges of it, which are as a Commentary upon ego vivo, I live, or as so many beams of light to make it open and manifest to every eye;
that is a sure Foundation for our faith to built on, and there we have, fair and certain pledges of it, which Are as a Commentary upon ego vivo, I live, or as so many beams of Light to make it open and manifest to every eye;
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which give up so fair an evidence, that the malice of the Jew cannot avoid it.
which give up so fair an evidence, that the malice of the Jew cannot avoid it.
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Let them say his Disciples stole him away, whilest their stout watchmen slept;
Let them say his Disciples stole him away, whilst their stout watchmen slept;
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what, stole him away? and whilest they slept? it is a dream, and yet it is not a dream, it is a studied lye, and doth so little shake, that it confirmes our faith;
what, stole him away? and whilst they slept? it is a dream, and yet it is not a dream, it is a studied lie, and does so little shake, that it confirms our faith;
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so transparent, that through it we may behold more clearly the face of truth, which never shines brighter,
so transparent, that through it we may behold more clearly the face of truth, which never shines Brighter,
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than when a lye is drawn before it, to vaile and shadow it.
than when a lie is drawn before it, to veil and shadow it.
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He is not here, he is risen, if an Angel had not spoken it, yet the Earthquake, the Clothes, the clothes so diligently wrapt up, the Grave it self did speak it;He is not Here, he is risen, if an Angel had not spoken it, yet the Earthquake, the Clothes, the clothes so diligently wrapped up, the Grave it self did speak it;
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and where such strange impossibilities are brought in to colour and promote a lye, they help to confute it;
and where such strange impossibilities Are brought in to colour and promote a lie, they help to confute it;
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id negant quod ostendunt, they deny what they affirm, and malice it self is made an argument for the truth.id negant quod ostendunt, they deny what they affirm, and malice it self is made an argument for the truth.
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For it we have a better verdict given by Cephas, and the twelve: 1 Cor. 12.15. We have a cloud of witnesses, five hundred brethren at once, who would not make themselves the Fathers of a lye, to propagate that Gospel, which either makes our yea, yea, and nay, nay, or damnes us;
For it we have a better verdict given by Cephas, and the twelve: 1 Cor. 12.15. We have a cloud of Witnesses, five hundred brothers At once, who would not make themselves the Father's of a lie, to propagate that Gospel, which either makes our yea, yea, and nay, nay, or damnes us;
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nor did they publish it to raise themselves in wealth and honour;
nor did they publish it to raise themselves in wealth and honour;
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for that teacheth them to contemn them, and makes poverty a beatitude, and shewes them a sword,
for that Teaches them to contemn them, and makes poverty a beatitude, and shows them a sword,
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and persecution, which they were sure to meet with, and did afterwards in the prosecution of their office, and publication of that faith;
and persecution, which they were sure to meet with, and did afterwards in the prosecution of their office, and publication of that faith;
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nor could they take any delight in such a lye, which would gather so many clouds over their heads,
nor could they take any delight in such a lie, which would gather so many Clouds over their Heads,
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and would at last dissolve in that bitternesse, which would make life it self a punishment,
and would At last dissolve in that bitterness, which would make life it self a punishment,
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and how could they hope that men would ever believe that, which themselves knew to be a lie? These witnesses then NONLATINALPHABET, are many and beyond exception.
and how could they hope that men would ever believe that, which themselves knew to be a lie? These Witnesses then, Are many and beyond exception.
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We have the blood too, the testimony of the Martyrs, who took their death on't,
We have the blood too, the testimony of the Martyrs, who took their death oned,
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and when they could not live to publish it, laid down their life, and sealed it with their blood.
and when they could not live to publish it, laid down their life, and sealed it with their blood.
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And therefore we, on whom the ends of the world are come, have no reason to complain of distance,
And Therefore we, on whom the ends of the world Are come, have no reason to complain of distance,
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or that we are removed so many ages from the time wherein it was done; for now Christ risen is become a more obvious object than before;
or that we Are removed so many ages from the time wherein it was done; for now christ risen is become a more obvious Object than before;
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the diversity of mediums have increased & multiplied it;
the diversity of mediums have increased & multiplied it;
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we see him in his word, we see him through the blood of Martyrs, & we see him with the eye of faith; Christ is risen & alive, secundum scripturas, saith S. Paul, and he repeats it twice in the same chapter.
we see him in his word, we see him through the blood of Martyrs, & we see him with the eye of faith; christ is risen & alive, secundum scripturas, Says S. Paul, and he repeats it twice in the same chapter.
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Offenderunt Judaei in Christum lapidem (it is S. Austins, & let it passe for his sake) when the Jew stumbled at him he presented but the bignesse of a stone,Offenderunt Judaei in Christ lapidem (it is S. Austins, & let it pass for his sake) when the Jew stumbled At him he presented but the bigness of a stone,
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but our infidelity will find no excuse, if we see him not now, when he appears as visible as a mountain.
but our infidelity will find no excuse, if we see him not now, when he appears as visible as a mountain.
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Vivo, saith Christ, I am alive; there is more in this vivo than a bare rising to life, NONLATINALPHABET, he liveth, is as much as he giveth life; there is virtue and power in his Resurrection, a power to abolish Death, and to bring life and immortality to light, a power to raise our vile bodies, Vivo, Says christ, I am alive; there is more in this vivo than a bore rising to life,, he lives, is as much as he gives life; there is virtue and power in his Resurrection, a power to Abolah Death, and to bring life and immortality to Light, a power to raise our vile bodies,
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and a power to raise our viler souls;
and a power to raise our Viler Souls;
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shall raise them? nay, he hath done it already conresuscitati, we are risen together with him, and we live with him;
shall raise them? nay, he hath done it already conresuscitati, we Are risen together with him, and we live with him;
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for we cannot think that he that made such haste out of his own Grave, can be willing to see us rotting in ours.
for we cannot think that he that made such haste out of his own Grave, can be willing to see us rotting in ours.
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From this vivo it is, that though we dye, yet we shall live again, Christs living breathes life into us,
From this vivo it is, that though we die, yet we shall live again, Christ living breathes life into us,
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and in his Resurrection he cast the modell of ours; Idea est eorum quae fiunt exemplar aeternum, saith Seneca; and this is such a one, an eternall pattern for ours;
and in his Resurrection he cast the model of ours; Idea est Their Quae Fluent exemplar aeternum, Says Senecca; and this is such a one, an Eternal pattern for ours;
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Plato's Idea, or common form, by which he thought all things have their existence, is but a dream to this, this is a true and reall, an efficacious, working pattern.Plato's Idea, or Common from, by which he Thought all things have their existence, is but a dream to this, this is a true and real, an efficacious, working pattern.
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For as an Artificer hath not lost his art, when he hath finished one piece, no more did Christ his power,
For as an Artificer hath not lost his art, when he hath finished one piece, no more did christ his power,
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and looking aside) will carry us in a strait and even course unto our end.
and looking aside) will carry us in a strait and even course unto our end.
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when he had raised himself, which as he is, is everlasting, and it worketh still to the end of the world;
when he had raised himself, which as he is, is everlasting, and it works still to the end of the world;
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perfectum est exemplar minùs perfecti, that which he wrought upon himself is most exact and perfect, a fit pattern of that which he means to work on us, which will be like to his indeed, but not so glorious.perfectum est exemplar minùs perfection, that which he wrought upon himself is most exact and perfect, a fit pattern of that which he means to work on us, which will be like to his indeed, but not so glorious.
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And now ego vivo, I live, is as loud to raise our hope, as the last trump will be to raise our bodies;
And now ego vivo, I live, is as loud to raise our hope, as the last trump will be to raise our bodies;
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and how shall they be able to hear the sound of the trump, who will not hear the voice of their Saviour? ego vivo, Christ life derives its vertue and influence on both;
and how shall they be able to hear the found of the trump, who will not hear the voice of their Saviour? ego vivo, christ life derives its virtue and influence on both;
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on the Body, with that power which is requisite to raise a body now putrified, and incinerated, and well near annihilated;
on the Body, with that power which is requisite to raise a body now Putrified, and incinerated, and well near annihilated;
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and on the Soul, with such a power which is fitted to a soul, which hath both understanding and will,
and on the Soul, with such a power which is fitted to a soul, which hath both understanding and will,
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though drawn and carried away from their proper operations for which they were made:
though drawn and carried away from their proper operations for which they were made:
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we do not read of any precept to bind us, or any counsel to perswade us to contribute any thing,
we do not read of any precept to bind us, or any counsel to persuade us to contribute any thing,
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or put a hand to the resurrection of our bodies, nor can there be, for it will to be done whether we will or no;
or put a hand to the resurrection of our bodies, nor can there be, for it will to be done whither we will or no;
cc vvd dt n1 p-acp dt n1 pp-f po12 n2, ccx vmb pc-acp vbi, c-acp pn31 n1 pc-acp vbi vdn cs pns12 vmb cc uh-dx;
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but to awake from the pleasant sleep of sin, to be renewed and raised in the inward man, to die to sin,
but to awake from the pleasant sleep of since, to be renewed and raised in the inward man, to die to since,
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and be alive to righteousness, we have line upon line, and precept upon precept; and though this life of Christ work in us both the will and the deed,
and be alive to righteousness, we have line upon line, and precept upon precept; and though this life of christ work in us both the will and the deed,
cc vbi j p-acp n1, pns12 vhb n1 p-acp n1, cc n1 p-acp n1; cc cs d n1 pp-f np1 vvi p-acp pno12 d dt n1 cc dt n1,
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yet a necessary and a law lies upon us, and wo will be unto us, if we work not out our salvation.
yet a necessary and a law lies upon us, and woe will be unto us, if we work not out our salvation.
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By his power we are raised in both, but not working after the same manner; there will be a change in both:
By his power we Are raised in both, but not working After the same manner; there will be a change in both:
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as the flesh at the second, so the soul at this first resurrection must be reformata & Angelificata, must be spiritualized, refined,
as the Flesh At the second, so the soul At this First resurrection must be Reformata & Angelified, must be spiritualized, refined,
c-acp dt n1 p-acp dt ord, av dt n1 p-acp d ord n1 vmb vbi fw-gr cc np1, vmb vbi vvn, j-vvn,
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and angelified, or rather Christificata, if I may so speak, Christified, drawing in no breath but his, having the same mind which was in Christ Jesus. Whilst our bed is in the darkness,
and angelified, or rather Christificata, if I may so speak, Christified, drawing in no breath but his, having the same mind which was in christ jesus. While our Bed is in the darkness,
cc vvn, cc av-c np1, cs pns11 vmb av vvi, vvn, vvg p-acp dx n1 p-acp png31, vhg dt d n1 r-crq vbds p-acp np1 np1. cs po12 n1 vbz p-acp dt n1,
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whilst corruption is our Father, and the worm our Mother and Sister, we cannot be said to be risen;
while corruption is our Father, and the worm our Mother and Sister, we cannot be said to be risen;
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and whilest all the alliance we have is with the world, whilest it is both Father,
and whilst all the alliance we have is with the world, whilst it is both Father,
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and Mother, and Sister to us;
and Mother, and Sister to us;
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whilest we mind earthly things, we are still in our graves, nay in hell it selfe, Death hath dominion over us;
whilst we mind earthly things, we Are still in our graves, nay in hell it self, Death hath dominion over us;
cs pns12 vvb j n2, pns12 vbr av p-acp po12 n2, uh-x p-acp n1 pn31 n1, n1 vhz n1 p-acp pno12;
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for let us call the world what we please, our Habitation, our Delight, our Kingdome, where we would dwell for ever,
for let us call the world what we please, our Habitation, our Delight, our Kingdom, where we would dwell for ever,
p-acp vvi pno12 vvi dt n1 r-crq pns12 vvb, po12 n1, po12 n1, po12 n1, c-crq pns12 vmd vvi p-acp av,
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yet indeed it is but our Grave: If we receive any influence from Christs life, we shall rise fairly;
yet indeed it is but our Grave: If we receive any influence from Christ life, we shall rise fairly;
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not with a Mouth, which is a Sepulchre, but with a Tongue, which is our Glory; not with a withered hand,
not with a Mouth, which is a Sepulchre, but with a Tongue, which is our Glory; not with a withered hand,
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but with a hand stretched out to the needy;
but with a hand stretched out to the needy;
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not with a gadding Eye, but an eye shut up by covenant not with an itching but with an obedient eare;
not with a gadding Eye, but an eye shut up by Covenant not with an itching but with an obedient ear;
xx p-acp dt vvg n1, cc-acp dt n1 vvn a-acp p-acp n1 xx p-acp dt j-vvg p-acp p-acp dt j n1;
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not with a heart of stone, but with a heart after Gods own heart.
not with a heart of stone, but with a heart After God's own heart.
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Our life, saith the Apostle, is hid with Christ in God, and whilest we leave it there, by a continuall meditation of his meritorious suffering, by a serious and practicall application of his glorious Resurrection, we hide it in the bosome of Majesty, Our life, Says the Apostle, is hid with christ in God, and whilst we leave it there, by a continual meditation of his meritorious suffering, by a serious and practical application of his glorious Resurrection, we hide it in the bosom of Majesty,
po12 n1, vvz dt n1, vbz vvn p-acp np1 p-acp np1, cc cs pns12 vvb pn31 a-acp, p-acp dt j n1 pp-f po31 j n1, p-acp dt j cc j n1 pp-f po31 j n1, pns12 vvb pn31 p-acp dt n1 pp-f n1,
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and no dart of Satan can reach it.
and no dart of Satan can reach it.
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When we hide it in the mineralls of the earth, in the love of the world, he is the Prince of the world,
When we hide it in the minerals of the earth, in the love of the world, he is the Prince of the world,
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and is there to seize on it;
and is there to seize on it;
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when we hide it in malicious and wanton thoughts, they are his baits to catch it;
when we hide it in malicious and wanton thoughts, they Are his baits to catch it;
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when we hide it in sloth and idlenesse, we hide it in a grave which he digged for us, we entomb our selves alive,
when we hide it in sloth and idleness, we hide it in a grave which he dug for us, we entomb our selves alive,
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and as much as in us lies bury the Resurrection it self;
and as much as in us lies bury the Resurrection it self;
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but when we hide it in Christ, we hide it in him who carrieth healing and life in his wings; when we do per Christum Deum colere, worship God through Jesus Christ our Lord,
but when we hide it in christ, we hide it in him who Carrieth healing and life in his wings; when we do per Christ God colere, worship God through jesus christ our Lord,
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and put our life in his hands, then the life of Christ is made manifest in our mortall flesh, 2 Cor. 2.4.
and put our life in his hands, then the life of christ is made manifest in our Mortal Flesh, 2 Cor. 2.4.
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then we have put off the old man, and in a manner put off our mortality, we are candidati aeternitatis, as Tertul. speaks, candidates for eternity,
then we have put off the old man, and in a manner put off our mortality, we Are Candidates aeternitatis, as Tertulian speaks, candidates for eternity,
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and stand for a place with Abraham and Isaac, for we have the same God, and he is not the God of the dead, but of the living.
and stand for a place with Abraham and Isaac, for we have the same God, and he is not the God of the dead, but of the living.
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We see now what vertue and power there is in this vivo, in the life of Christ:
We see now what virtue and power there is in this vivo, in the life of christ:
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But we must rise yet higher, even as high as eternity it self;
But we must rise yet higher, even as high as eternity it self;
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for as he lives, so behold he lives for evermore; a Priest for ever, and a King for ever, being made not after the law of a carnall Commandement, after that law which was given to men, that one should succeed another,
for as he lives, so behold he lives for evermore; a Priest for ever, and a King for ever, being made not After the law of a carnal Commandment, After that law which was given to men, that one should succeed Another,
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but after the power of an endlesse life, the Apostle calls it NONLATINALPHABET, a life that cannot be dissolved, that cannot part from the body.
but After the power of an endless life, the Apostle calls it, a life that cannot be dissolved, that cannot part from the body.
cc-acp p-acp dt n1 pp-f dt j n1, dt n1 vvz pn31, dt n1 cst vmbx vbi vvn, cst vmbx vvi p-acp dt n1.
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And thus, as he lives for evermore, so whatsoever issues from him is like himself, everlasting;
And thus, as he lives for evermore, so whatsoever issues from him is like himself, everlasting;
cc av, c-acp pns31 vvz p-acp av, av r-crq vvz p-acp pno31 vbz av-j px31, j;
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the beams as lasting as the light, his Word endureth for ever;
the beams as lasting as the Light, his Word Endureth for ever;
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his Law is eternall, his Intercession eternall, his Punishments eternall, and his Reward eternall. Not a word which can fall to the ground,
his Law is Eternal, his Intercession Eternal, his Punishments Eternal, and his Reward Eternal. Not a word which can fallen to the ground,
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like ours who fall after it, and within a while breath out our souls as we do our words, and speak no more:
like ours who fallen After it, and within a while breath out our Souls as we do our words, and speak no more:
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Not lawes which are framed and set to the times, and alter and change as they do,
Not laws which Are framed and Set to the times, and altar and change as they do,
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and at last end with them; but which shall stand fast for ever, aeterae ab aeterno, eternall as he is eternall;
and At last end with them; but which shall stand fast for ever, aeterae ab aeterno, Eternal as he is Eternal;
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he hath spoken this once, and he will speak no more:
he hath spoken this once, and he will speak no more:
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not an Intercession which may be silenced with power, but imprinted in him, and inseparable from him, and so never ceasing;
not an Intercession which may be silenced with power, but imprinted in him, and inseparable from him, and so never ceasing;
xx dt n1 r-crq vmb vbi vvn p-acp n1, cc-acp vvn p-acp pno31, cc j p-acp pno31, cc av av vvg;
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an Intercession which omnipotency it self cannot withstand;
an Intercession which omnipotency it self cannot withstand;
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and his punishment not transitory, which time may mitigate or take away, but an everlasting worm;
and his punishment not transitory, which time may mitigate or take away, but an everlasting worm;
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not a Reward which may be snatched out of our hands, but lasting as the Heavens, nay as Christ himself;
not a Reward which may be snatched out of our hands, but lasting as the Heavens, nay as christ himself;
xx dt n1 r-crq vmb vbi vvn av pp-f po12 n2, cc-acp vvg c-acp dt n2, uh-x p-acp np1 px31;
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and they who would contract and shrink it up in the one, and so make a temporary, perishing everlastingness, (which shall last as long as it lasts) do stretch beyond their line, which may reach the right hand, as well as the left, and put an end of the Reward,
and they who would contract and shrink it up in the one, and so make a temporary, perishing everlastingness, (which shall last as long as it lasts) do stretch beyond their line, which may reach the right hand, as well as the left, and put an end of the Reward,
cc pns32 r-crq vmd vvi cc vvi pn31 a-acp p-acp dt pi, cc av vvb dt j, vvg n1, (r-crq vmb vvi c-acp av-j c-acp pn31 vvz) pc-acp vvi p-acp po32 n1, r-crq vmb vvi dt j-jn n1, c-acp av c-acp dt vvd, cc vvi dt n1 pp-f dt n1,
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as they would do to the Punishment, for of the one, as well as of the other it is said, that it shall be everlasting;
as they would do to the Punishment, for of the one, as well as of the other it is said, that it shall be everlasting;
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all that flowes from him is like himself, yesterday, and to day, and the same for ever.
all that flows from him is like himself, yesterday, and to day, and the same for ever.
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And such an High Priest it became us to have, who was to live for ever;
And such an High Priest it became us to have, who was to live for ever;
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for what should we do with a mortall Saviour? or what can a mortall Saviour do for us? what could an arm of flesh, a withering, dying arm avail us? shadow us to day,
for what should we do with a Mortal Saviour? or what can a Mortal Saviour do for us? what could an arm of Flesh, a withering, dying arm avail us? shadow us to day,
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and leave us to morrow, raise us up now, and within a while let us fall into the dust,
and leave us to morrow, raise us up now, and within a while let us fallen into the dust,
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and at last fall down and perish with us.
and At last fallen down and perish with us.
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so that to leave interceding were to leave the right hand of God, where he looks down upon us, is present with us,
so that to leave interceding were to leave the right hand of God, where he looks down upon us, is present with us,
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and prepares a place for us;
and prepares a place for us;
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Man is weak and dieth, man given up the ghost, and where is he? where is (I will not say Alexander or Caesar ) but where is Moses, that led his people through the red sea? where are his lawes? where is David? S. Peter speaks it freely, that he was both dead and buried, Man is weak and Dieth, man given up the ghost, and where is he? where is (I will not say Alexander or Caesar) but where is Moses, that led his people through the read sea? where Are his laws? where is David? S. Peter speaks it freely, that he was both dead and buried,
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and that his Sepulchre was with them unto that day; and that his Sepulchre was with them unto that day;
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but the son of David is ascended into Heaven, is our Priest for ever, and lives for evermore.
but the son of David is ascended into Heaven, is our Priest for ever, and lives for evermore.
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And this title of eternity is wrought in his Girdle and Garment, may be seen in his Head and Eyes of fire, adorns his burning feet, is engraven on his sword, may be read in his countenance,
And this title of eternity is wrought in his Girdle and Garment, may be seen in his Head and Eyes of fire, adorns his burning feet, is engraven on his sword, may be read in his countenance,
cc d n1 pp-f n1 vbz vvn p-acp po31 n1 cc n1, vmb vbi vvn p-acp po31 n1 cc n2 pp-f n1, vvz po31 j-vvg n2, vbz vvn p-acp po31 n1, vmb vbi vvn p-acp po31 n1,
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and platted in his crown, and doth well become his power, his wisdome, his justice, his goodnesse; for that which is not eternall is next to nothing;
and plaited in his crown, and does well become his power, his Wisdom, his Justice, his Goodness; for that which is not Eternal is next to nothing;
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what power it that which sinks? what wisdome is that which failes? what riches are they that erish? what mercy is that which is as the morning dew, which soon falls,
what power it that which sinks? what Wisdom is that which fails? what riches Are they that erish? what mercy is that which is as the morning due, which soon falls,
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and is as soon exhaled and dryed up again? Vertue were nothing, Religion were nothing, Faith it self were nothing, but in reference to eternity;
and is as soon exhaled and dried up again? Virtue were nothing, Religion were nothing, Faith it self were nothing, but in Referente to eternity;
cc vbz a-acp av j-vvn cc vvd a-acp av? n1 vbdr pix, n1 vbdr pix, n1 pn31 n1 vbdr pix, cc-acp p-acp n1 p-acp n1;
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Heaven were nothing, if it were not eternall;
Heaven were nothing, if it were not Eternal;
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Eternity is that which makes every thing something, which makes every thing better than it is,
Eternity is that which makes every thing something, which makes every thing better than it is,
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and addes lustre to light it self; I live evermore, gives life unto all things.
and adds lustre to Light it self; I live evermore, gives life unto all things.
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Eternity is a fathomlesse ocean, and it carries with it pow•r, and wisdome, and goodnesse, and an efficacious activity, a gracious and benevolent power, a wise and provident goodness;
Eternity is a fathomless Ocean, and it carries with it pow•r, and Wisdom, and Goodness, and an efficacious activity, a gracious and benevolent power, a wise and provident Goodness;
n1 vbz dt j n1, cc pn31 vvz p-acp pn31 av, cc n1, cc n1, cc dt j n1, dt j cc j n1, dt j cc j n1;
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for if he live for evermore, then is he independent; if he be independent, then is he most powerfull;
for if he live for evermore, then is he independent; if he be independent, then is he most powerful;
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and if he be most powerfull, then is he blessed; and if be blessed, then is good:
and if he be most powerful, then is he blessed; and if be blessed, then is good:
cc cs pns31 vbb av-ds j, av vbz pns31 vvn; cc cs vbi vvn, av vbz j:
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He is powerfull, but good: good, but wise; and these, Goodnesse, and Care, and Wisdome,
He is powerful, but good: good, but wise; and these, goodness, and Care, and Wisdom,
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and a diligent care for us meet in him, who lives for evermore, and works on us for our eternall salvation.
and a diligent care for us meet in him, who lives for evermore, and works on us for our Eternal salvation.
cc dt j n1 p-acp pno12 vvi p-acp pno31, r-crq vvz p-acp av, cc vvz p-acp pno12 p-acp po12 j n1.
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And first, as he lives for evermore, so he intercedes for us for evermore, and he can no more leave to intercede for us,
And First, as he lives for evermore, so he intercedes for us for evermore, and he can no more leave to intercede for us,
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than he can to be Christ; for his Priesthood must faile before his Intercession; because this power of helping us is everlastingly and inseparably inherent in him.
than he can to be christ; for his Priesthood must fail before his Intercession; Because this power of helping us is everlastingly and inseparably inherent in him.
cs pns31 vmb pc-acp vbi np1; p-acp po31 n1 vmb vvi p-acp po31 n1; c-acp d n1 pp-f vvg pno12 vbz av-j cc av-j j p-acp pno31.
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St. Paul joyns them together, his sitting at the right hand of God, and his interceding of us, Rom. 8.34.
Saint Paul joins them together, his sitting At the right hand of God, and his interceding of us, Rom. 8.34.
n1 np1 vvz pno32 av, po31 vvg p-acp dt j-jn n1 pp-f np1, cc po31 vvg pp-f pno12, np1 crd.
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his Wounds are still open, his Merits are still vocall, his Sufferings are still importunate, his everlasting presenting of himself before his Father, is an everlasting prayer, Jesus at the right hand of the father, more powerfull than the full vials, the incense, the prayers, the grones, the sighs, the roarings of all the Saints that have been,
his Wounds Are still open, his Merits Are still vocal, his Sufferings Are still importunate, his everlasting presenting of himself before his Father, is an everlasting prayer, jesus At the right hand of the father, more powerful than the full vials, the incense, the Prayers, the groans, the sighs, the roarings of all the Saints that have been,
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or shall be to the end of the world;
or shall be to the end of the world;
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and if he sate not there, if he interceded not, they were but noise, nay, they were sins;
and if he sat not there, if he interceded not, they were but noise, nay, they were Sins;
cc cs pns31 vvd xx a-acp, cs pns31 vvd xx, pns32 vbdr p-acp n1, uh-x, pns32 vbdr n2;
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but his intercession sanctifies them, and offers them up, and by him they are powerfull;
but his Intercession Sanctifies them, and offers them up, and by him they Are powerful;
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and by this power, the sighs, the breathing, the desires of mortall, fading men, ascend the highest heavens, and draw down eternity.
and by this power, the sighs, the breathing, the Desires of Mortal, fading men, ascend the highest heavens, and draw down eternity.
cc p-acp d n1, dt n2, dt j-vvg, dt n2 pp-f j-jn, j-vvg n2, vvb dt js n2, cc vvb a-acp n1.
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And this is a part of his Priestly office, which he began here on earth,
And this is a part of his Priestly office, which he began Here on earth,
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and continues for us, makes it compleat, holds it up to the end of the world.
and continues for us, makes it complete, holds it up to the end of the world.
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Again, this title of eternity is annexed to his Regality, and is a flower of his Crown, not set in any but his;
Again, this title of eternity is annexed to his Regality, and is a flower of his Crown, not Set in any but his;
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Thou art a King for ever, cannot be said to any mortall.Thou art a King for ever, cannot be said to any Mortal.
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Did he not live for evermore, he could not threaten eternall death nor promise everlasting life;
Did he not live for evermore, he could not threaten Eternal death nor promise everlasting life;
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for no mortall power can rage for ever, but passeth, as lands do from one Lord to another, lyes heavy on them,
for no Mortal power can rage for ever, but passes, as Lands do from one Lord to Another, lies heavy on them,
p-acp dx j-jn n1 vmb vvi p-acp av, cc-acp vvz, c-acp n2 vdb p-acp crd n1 p-acp j-jn, vvz j p-acp pno32,
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and at last sinks to the ground with them all; nor can the hand that must wither and fall off, reach forth a never-failing reward;
and At last sinks to the ground with them all; nor can the hand that must wither and fallen off, reach forth a never-failing reward;
cc p-acp ord vvz p-acp dt n1 p-acp pno32 d; ccx vmb dt n1 cst vmb vvi cc vvi a-acp, vvb av dt j n1;
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Infinitude cannot be the issue and product of that which is finite, and bounded within a determined period.
Infinitude cannot be the issue and product of that which is finite, and bounded within a determined Period.
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And this might open a wide and effectuall door unto sin, and but leave a sad and disconsolate entrance for Vertue and Piety, which is so unsatisfying to flesh and blood, that the perseverance in it requires no lesse a power,
And this might open a wide and effectual door unto since, and but leave a sad and disconsolate Entrance for Virtue and Piety, which is so unsatisfying to Flesh and blood, that the perseverance in it requires no less a power,
cc d vmd vvi dt j cc j n1 p-acp n1, cc p-acp vvi dt j cc j n1 p-acp n1 cc n1, r-crq vbz av vvg p-acp n1 cc n1, cst dt n1 p-acp pn31 vvz av-dx av-dc dt n1,
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than that which Eternity brings along with it, to draw it on.
than that which Eternity brings along with it, to draw it on.
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How bold and daring would men be before the Sun and the People? what joy and delight would fill them, did not the thought of a future and endless estate pierce sometimes through them,
How bold and daring would men be before the Sun and the People? what joy and delight would fill them, did not the Thought of a future and endless estate pierce sometime through them,
q-crq j cc j-vvg vmd n2 vbi p-acp dt n1 cc dt n1? r-crq n1 cc n1 vmd vvi pno32, vdd xx dt n1 pp-f dt j-jn cc j n1 vvi av p-acp pno32,
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and so make some vent to let it out? when the evill that hangs over them is but a cloud, which will soon vanish, few men are so serious as to look about and seek for shelter.
and so make Some vent to let it out? when the evil that hangs over them is but a cloud, which will soon vanish, few men Are so serious as to look about and seek for shelter.
cc av vvb d n1 pc-acp vvi pn31 av? c-crq dt n-jn cst vvz p-acp pno32 vbz cc-acp dt n1, r-crq vmb av vvi, d n2 vbr av j c-acp pc-acp vvi a-acp cc vvi p-acp n1.
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Post mortem nihil est, Ipsa { que } mors nihil, there is nothing after death, and death it self is nothing;Post mortem nihil est, Ipsa { que } mors nihil, there is nothing After death, and death it self is nothing;
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for we see how dangerous it may prove to put them into the hand of a mortall man, subject to passions,
for we see how dangerous it may prove to put them into the hand of a Mortal man, Subject to passion,
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sets up a chair for the Atheist to sit at ease in, from whence he looks down upon those, who are such fools,
sets up a chair for the Atheist to fit At ease in, from whence he looks down upon those, who Are such Fools,
n2 a-acp dt n1 p-acp dt n1 pc-acp vvi p-acp n1 p-acp, p-acp c-crq pns31 vvz a-acp p-acp d, r-crq vbr d n2,
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as to be vertuous, and smiles to see them toil and sweat in such rugged and unpleasing wayes, carried on with a fear on the one side,
as to be virtuous, and smiles to see them toil and sweat in such rugged and unpleasing ways, carried on with a Fear on the one side,
c-acp pc-acp vbi j, cc vvz pc-acp vvi pno32 vvi cc vvi p-acp d j cc j n2, vvd a-acp p-acp dt n1 p-acp dt crd n1,
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and a hope on the other, of that which will never be.
and a hope on the other, of that which will never be.
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And indeed, how weary, and how soon weary would men be of doing good, if there were not a lasting recompence,
And indeed, how weary, and how soon weary would men be of doing good, if there were not a lasting recompense,
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if they were not half perswaded (for a ful perswasion is but rare) that there were something laid up in everlasting habitations? Honour, Repute,
if they were not half persuaded (for a full persuasion is but rare) that there were something laid up in everlasting habitations? Honour, Repute,
cs pns32 vbdr xx j-jn vvn (c-acp dt j n1 vbz p-acp j) cst pc-acp vbdr pi vvn a-acp p-acp j n2? n1, vvb,
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and Advantage, these may bring forth a Hypocrite, these may bind on the phylacteries on a Pharisee;
and Advantage, these may bring forth a Hypocrite, these may bind on the phylacteries on a Pharisee;
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but nothing can raise up a Saint, but eternity; nor can that which fleeteth and passeth away build us up in a holy faith:
but nothing can raise up a Saint, but eternity; nor can that which fleeteth and passes away built us up in a holy faith:
cc-acp pix vmb vvi a-acp dt n1, cc-acp n1; ccx vmb d r-crq vvz cc vvz av vvb pno12 a-acp p-acp dt j n1:
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and then there would be no such ship as Faith, which might feare a wreck, 2 Tim. 1.19. no such anchor as Hope;
and then there would be no such ship as Faith, which might Fear a wreck, 2 Tim. 1.19. no such anchor as Hope;
cc av pc-acp vmd vbi dx d n1 p-acp n1, r-crq vmd vvi dt n1, crd np1 crd. dx d n1 p-acp n1;
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our faith were vain, our hope were also vain, and we were left to be tossed up and down on the waves of uncertainty, having no haven to thrust into,
our faith were vain, our hope were also vain, and we were left to be tossed up and down on the waves of uncertainty, having no Haven to thrust into,
po12 n1 vbdr j, po12 n1 vbdr av j, cc pns12 vbdr vvn pc-acp vbi vvn a-acp cc a-acp p-acp dt n2 pp-f n1, vhg dx n1 pc-acp vvi p-acp,
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but that which is as turbulent & uncertain as the sea it self, and with it ebbs and flowes,
but that which is as turbulent & uncertain as the sea it self, and with it ebbs and flows,
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and at last will ebb into nothing.
and At last will ebb into nothing.
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But vivo in aeternum, I live for evermore, derives an eternity to that which in it self is fading, makes our actions which end in the doing of them,
But vivo in aeternum, I live for evermore, derives an eternity to that which in it self is fading, makes our actions which end in the doing of them,
p-acp fw-la p-acp fw-la, pns11 vvb p-acp av, vvz dt n1 p-acp cst r-crq p-acp pn31 n1 vbz vvg, vvz po12 n2 r-crq vvb p-acp dt vdg pp-f pno32,
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and are gone and past, eternall; our words, which are but wind, eternall; and our thoughts which perish with us, eternall;
and Are gone and passed, Eternal; our words, which Are but wind, Eternal; and our thoughts which perish with us, Eternal;
cc vbr vvn cc vvn, j; po12 n2, r-crq vbr p-acp n1, j; cc po12 n2 r-crq vvb p-acp pno12, j;
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for we shall meet them again, and feel the effect of them to all eternity: It makes Hell eternall, that we may flie from it;
for we shall meet them again, and feel the Effect of them to all eternity: It makes Hell Eternal, that we may fly from it;
c-acp pns12 vmb vvi pno32 av, cc vvb dt n1 pp-f pno32 p-acp d n1: pn31 vvz n1 j, cst pns12 vmb vvi p-acp pn31;
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and Heaven eternall, that we may presse towards it, and take it by violence. Christs living for ever, eternizeth his threatnings, and makes them terrible;
and Heaven Eternal, that we may press towards it, and take it by violence. Christ living for ever, eternizeth his threatenings, and makes them terrible;
cc n1 j, cst pns12 vmb vvi p-acp pn31, cc vvb pn31 p-acp n1. npg1 vvg p-acp av, vvz po31 n2-vvg, cc vvz pno32 j;
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his promises, and makes them perswasive and eloquent;
his promises, and makes them persuasive and eloquent;
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eternizeth our faith and hope, eternizeth all that is praiseworthy, that they may be as a passe,
eternizeth our faith and hope, eternizeth all that is praiseworthy, that they may be as a pass,
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or letters commendatory to prevaile and procure us admittance into his presence, who onely hath immortality, and can give eternall life.
or letters commendatory to prevail and procure us admittance into his presence, who only hath immortality, and can give Eternal life.
cc n2 j pc-acp vvi cc vvi pno12 n1 p-acp po31 n1, r-crq av-j vhz n1, cc vmb vvi j n1.
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This is the vertue and operation of this vivo in aeternum, I live for evermore;
This is the virtue and operation of this vivo in aeternum, I live for evermore;
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for though a time will come when he shall not govern, and a time when he shall not intercede,
for though a time will come when he shall not govern, and a time when he shall not intercede,
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yet the power of his Scepter, the vertue of his Intercession is carried on along with the joy and happiness of the Saints,
yet the power of his Sceptre, the virtue of his Intercession is carried on along with the joy and happiness of the Saints,
av dt n1 pp-f po31 n1, dt n1 pp-f po31 n1 vbz vvn p-acp a-acp p-acp dt n1 cc n1 pp-f dt n2,
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as the cause with the effect, even to all eternity, and shall have its operation in the midst of all our glorious ravishments,
as the cause with the Effect, even to all eternity, and shall have its operation in the midst of all our glorious ravishments,
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and shall tune our Halellujahs, our songs of Thanksgiving to this our Priest and King that lives for evermore.
and shall tune our Hallelujahs, our songs of Thanksgiving to this our Priest and King that lives for evermore.
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We pass now from the duration and continuance of his life, to his power. He hath the keyes of Hell and of Death.
We pass now from the duration and Continuance of his life, to his power. He hath the keys of Hell and of Death.
pns12 vvb av p-acp dt n1 cc n1 pp-f po31 n1, p-acp po31 n1. pns31 vhz dt n2 pp-f n1 cc pp-f n1.
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Habeo claves, I have the keyes, is a metaphoricall speech;Habeo claves, I have the keys, is a metaphorical speech;
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Et metaphorae feracissimae controversiarum, saith Martin Luther, Metaphors are a soyl wherein controversies will grow up thick,Et Metaphorae feracissimae controversiarum, Says Martin Luther, Metaphors Are a soil wherein controversies will grow up thick,
fw-la fw-la fw-la fw-la, vvz np1 np1, n2 vbr dt n1 c-crq n2 vmb vvi a-acp av-j,
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and twine, and plat themselves one within the other, whilest every man manures them, and sowes upon them what seed he please,
and twine, and plate themselves one within the other, whilst every man manures them, and sows upon them what seed he please,
cc n1, cc vvb px32 pi p-acp dt n-jn, cs d n1 n2 pno32, cc n2 p-acp pno32 r-crq n1 pns31 vvb,
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even that which may bring forth such fruit, which may be most agreeable to his taste and humour.
even that which may bring forth such fruit, which may be most agreeable to his taste and humour.
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Lord what a noyse have these keyes made in the world? you would think they were not keyes, but bells, sounding terrour to some,
Lord what a noise have these keys made in the world? you would think they were not keys, but Bells', sounding terror to Some,
n1 r-crq dt n1 vhb d n2 vvn p-acp dt n1? pn22 vmd vvi pns32 vbdr xx n2, p-acp n2, vvg n1 p-acp d,
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and making others more bold and merry than they should be:
and making Others more bold and merry than they should be:
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Some have gilded them over, others have even worn and filed them quite away, put them into so many hands, that they have left none at all.
some have gilded them over, Others have even worn and filed them quite away, put them into so many hands, that they have left none At all.
d vhb vvn pno32 a-acp, n2-jn vhb av vvn cc vvn pno32 av av, vvb pno32 p-acp av d n2, cst pns32 vhb vvn pix p-acp av-d.
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For though they know not well what they are, yet every man takes courage enough to handle them,
For though they know not well what they Are, yet every man Takes courage enough to handle them,
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and let in, and let out whom they please; one faction turns them against another, the Lutheran against the Calvinist, and diabolifies him;
and let in, and let out whom they please; one faction turns them against Another, the Lutheran against the Calvinist, and diabolifies him;
cc vvb p-acp, cc vvb av r-crq pns32 vvb; crd n1 vvz pno32 p-acp j-jn, dt njp p-acp dt np1, cc vvz pno31;
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and the Calvinist against the Lutheran, and superdiabolifies him.
and the Calvinist against the Lutheran, and superdiabolifies him.
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The Church of Rome made it a piece of wisdome to shut us out, and all that will not bow unto her,
The Church of Room made it a piece of Wisdom to shut us out, and all that will not bow unto her,
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as subordinate and dependent on that Church;
as subordinate and dependent on that Church;
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which was but idle physick, which did neither hurt nor good, but was as a dart sent after those who wee gone out of reach;
which was but idle physic, which did neither hurt nor good, but was as a dart sent After those who we gone out of reach;
r-crq vbds p-acp j n1, r-crq vdd av-dx vvi ccx j, cc-acp vbds p-acp dt n1 vvd p-acp d r-crq pns12 vvn av pp-f n1;
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a curse denounced against those who heard it, and blest themselves in it; indeed a point of ridiculously affected gravity, such as that Church hath many:
a curse denounced against those who herd it, and blessed themselves in it; indeed a point of ridiculously affected gravity, such as that Church hath many:
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for what prejudice could come to us by her shutting us out, who had already put our selves out of her Communion? unlesse you will think the valour of that Souldier fit for Chronicle, who cut off the head of a man who was dead before.
for what prejudice could come to us by her shutting us out, who had already put our selves out of her Communion? unless you will think the valour of that Soldier fit for Chronicle, who Cut off the head of a man who was dead before.
p-acp r-crq n1 vmd vvi p-acp pno12 p-acp po31 vvg pno12 av, r-crq vhd av vvn po12 n2 av pp-f po31 n1? cs pn22 vmb vvi dt n1 pp-f d n1 j p-acp n1, r-crq vvd a-acp dt n1 pp-f dt n1 r-crq vbds j a-acp.
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I have the keyes, saith Christ, and it is most necessary he should keep them in his hands;
I have the keys, Says christ, and it is most necessary he should keep them in his hands;
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and too often guided and commanded by them; and we know what Tragedies the mistaking of the keyes have raised in the world.
and too often guided and commanded by them; and we know what Tragedies the mistaking of the keys have raised in the world.
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And yet he that hath these keyes, this power, hath delegated also a power to his Apostles, not onely to preach the Gospel,
And yet he that hath these keys, this power, hath delegated also a power to his Apostles, not only to preach the Gospel,
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but to correct those who disobey it.
but to correct those who disobey it.
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I would not attribute too much to the Pastors of the Church, in this dull and iron,
I would not attribute too much to the Pastors of the Church, in this dull and iron,
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or rather in this wanton age, where any thing, where nothing is thought too much for them, where all hath been preaching till all are Preachers; yet I cannot but think they have more than to speak in publick, which, 'tis thought, every Christian may do.
or rather in this wanton age, where any thing, where nothing is Thought too much for them, where all hath been preaching till all Are Preachers; yet I cannot but think they have more than to speak in public, which, it's Thought, every Christian may do.
cc av-c p-acp d j-jn n1, c-crq d n1, c-crq pix vbz vvn av av-d c-acp pno32, c-crq d vhz vbn vvg p-acp d vbr n2; av pns11 vmbx p-acp vvi pns32 vhb dc cs pc-acp vvi p-acp j, r-crq, pn31|vbz vvn, d np1 vmb vdi.
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They are the Ambassadours of Christ, set apart on purpose in Christs stead, to minister to his Church;
They Are the ambassadors of christ, Set apart on purpose in Christ stead, to minister to his Church;
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nay, but to rule and govern his Church (it is S. Pauls phrase) and they carry about with them his commission, a power delegated from him to sever the Goats from the Sheep,
nay, but to Rule and govern his Church (it is S. Paul's phrase) and they carry about with them his commission, a power delegated from him to sever the Goats from the Sheep,
uh-x, cc-acp pc-acp vvi cc vvi po31 n1 (pn31 vbz n1 npg1 vvb) cc pns32 vvb a-acp p-acp pno32 po31 n1, dt n1 j-vvn p-acp pno31 pc-acp vvi dt n2 p-acp dt n1,
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even in this life, that they may become sheep (to segregate them, to abstein, or withhold them, to exauctorate them, to throw them out, to strike them with the pastorall rod, to anathematize them, &c. this was the language of the first and purest times) which by degrees fell in its esteem by some abuse of it, by being drawn down from that most profitable and necessary end for which it was given, which at last brought all Religion into disgrace:
even in this life, that they may become sheep (to segregate them, to abstain, or withhold them, to exauctorate them, to throw them out, to strike them with the pastoral rod, to anathematise them, etc. this was the language of the First and Purest times) which by Degrees fell in its esteem by Some abuse of it, by being drawn down from that most profitable and necessary end for which it was given, which At last brought all Religion into disgrace:
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nor indeed could it be otherwise;
nor indeed could it be otherwise;
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for if upon the abuse of a thing we must straight call for the beesome to sweep it away, what can stand long in its place? the Temple is prophaned, that must down to the ground, Liberalty is abused, shut up your purse and your bowels together;
for if upon the abuse of a thing we must straight call for the Besom to sweep it away, what can stand long in its place? the Temple is Profaned, that must down to the ground, Liberalty is abused, shut up your purse and your bowels together;
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Prayer is abused, and turned into babling, tack up your tongues to the roof of your mouth;
Prayer is abused, and turned into babbling, tack up your tongues to the roof of your Mouth;
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nay, every thing in the world is abused;
nay, every thing in the world is abused;
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if this argument be good, the world it self should long since have had its end.
if this argument be good, the world it self should long since have had its end.
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But such a power Christ did leave unto his Church, and the neglect of it on the one side,
But such a power christ did leave unto his Church, and the neglect of it on the one side,
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and the contempt of it on the other, hath brought in that lukewarmness, that indifferency amongst the professors of Christianity, which,
and the contempt of it on the other, hath brought in that lukewarmness, that indifferency among the professors of Christianity, which,
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if God prevent not, will at last shake and throw down the profession it self,
if God prevent not, will At last shake and throw down the profession it self,
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and fill the world with Atheists, which will learn by no Masters but such as instruct fools,
and fill the world with Atheists, which will Learn by no Masters but such as instruct Fools,
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nor acknowledge any keyes but those which may break their head.
nor acknowledge any keys but those which may break their head.
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But indeed we have had these keyes too long in our hands, for though they concern us,
But indeed we have had these keys too long in our hands, for though they concern us,
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yet are they not the keyes in the Text, nor had we lookt upon them,
yet Are they not the keys in the Text, nor had we looked upon them,
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but that those of the Romishparty, wheresoever they find the keyes mentioned, take them up and hang them on their Church;
but that those of the Romishparty, wheresoever they find the keys mentioned, take them up and hang them on their Church;
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But we must observe a difference betwixt the keyes of the kingdome of Heaven, which were given to Peter, and the keyes of Hell and of Death;
But we must observe a difference betwixt the keys of the Kingdom of Heaven, which were given to Peter, and the keys of Hell and of Death;
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although with them, when the keyes are seen, Heaven and Hell are all one.
although with them, when the keys Are seen, Heaven and Hell Are all one.
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For the keyes of David, which opens and no man shuts, and shuts and no man opens, were not given to the Apostles,
For the keys of David, which Opens and no man shuts, and shuts and no man Opens, were not given to the Apostles,
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but are a regality and prerogative of Christ, who onely hath power of life and death, over Hell and the Grave;
but Are a regality and prerogative of christ, who only hath power of life and death, over Hell and the Grave;
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who therefore calls himself the first and the last, because although when he first publisht his Gospel, he died and was buried,
who Therefore calls himself the First and the last, Because although when he First published his Gospel, he died and was buried,
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yet he rose again to live for ever, so to perfect the great work of our salvation,
yet he rose again to live for ever, so to perfect the great work of our salvation,
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and by his power to bind those in everlasting chains who stood out against him,
and by his power to bind those in everlasting chains who stood out against him,
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and to bring those that bow to his Scepter out of prison into liberty, and everlasting life.
and to bring those that bow to his Sceptre out of prison into liberty, and everlasting life.
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The power is his alone, and he made it his by his sufferings (He was obedient to death,
The power is his alone, and he made it his by his sufferings (He was obedient to death,
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therefore God did highly exalt him) became a Lord by putting on the form of a servant;Therefore God did highly exalt him) became a Lord by putting on the from of a servant;
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but he hath delegated a power to his Apostles, and those that succeed them, to make us capable, sit subjects for his power to work upon, which neverthelesse will have its operation and effect;
but he hath delegated a power to his Apostles, and those that succeed them, to make us capable, fit subject's for his power to work upon, which nevertheless will have its operation and Effect;
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either let us out, ot shut us up for ever under the power of Hell and of Death:
either let us out, It shut us up for ever under the power of Hell and of Death:
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were not he alive and to live for evermore, we had been shut up in darknesse and oblivion for ever;
were not he alive and to live for evermore, we had been shut up in darkness and oblivion for ever;
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but Christ living infuseth life into us, that the bonds of Hell and of Death can no more hold us than they can him.
but christ living infuseth life into us, that the bonds of Hell and of Death can no more hold us than they can him.
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There is such a place as Hell, but to the living members of Christ there is no such place;
There is such a place as Hell, but to the living members of christ there is no such place;
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for it is impossible it should hold them, and you may as well place Lucifer at the right hand of God,
for it is impossible it should hold them, and you may as well place Lucifer At the right hand of God,
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as a true Christian in Hell:
as a true Christian in Hell:
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for how can light dewll in darknesse? how can purity mix with stench? how can beauty stay with horrour? If Nature could forget her course,
for how can Light dewll in darkness? how can purity mix with stench? how can beauty stay with horror? If Nature could forget her course,
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and suffer contradictories to be drawn together, and to be both true, yet this is such a contradiction, which unless Christ could die again (which is impossible) can never be reconciled.
and suffer contradictories to be drawn together, and to be both true, yet this is such a contradiction, which unless christ could die again (which is impossible) can never be reconciled.
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Heaven and earth may passe away, but Christ lives for evermore, and the power and vertue of his life is as everlasting as everlastingnesse it self.
Heaven and earth may pass away, but christ lives for evermore, and the power and virtue of his life is as everlasting as everlastingness it self.
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And againe, There was a pale Horse, and his name that sate on him was death, and he had power to kill with the sword, with hunger,
And again, There was a pale Horse, and his name that sat on him was death, and he had power to kill with the sword, with hunger,
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and with the beasts of the Earth; and with the beasts of the Earth;
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but now he doth not kill us, he doth but stagger, and sling us down, to rise again and tread him under our feet,
but now he does not kill us, he does but stagger, and sling us down, to rise again and tread him under our feet,
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and by the power of an everliving Saviour to be the Death of death it self.
and by the power of an everliving Saviour to be the Death of death it self.
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Death was a king of terrors, and the Feare of death made us slaves, brought us into servility, and bondage all our life long, made our pleasures lesse delightfull,
Death was a King of terrors, and the fear of death made us slaves, brought us into servility, and bondage all our life long, made our pleasures less delightful,
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and our virtues more tedious then they are, made us tremble, and shrink from those Heroique undertakings for the truth of God;
and our Virtues more tedious then they Are, made us tremble, and shrink from those Heroic undertakings for the truth of God;
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but now they in whom Christ lives, and moves, and hath his Being, as in his own, dare look upon him in all his horror, expeditum morti genus, saith Tertull: and are ready to meet him, in his most dreadfull march, with all his Army of Diseases, racks, and Tortures;
but now they in whom christ lives, and moves, and hath his Being, as in his own, Dare look upon him in all his horror, expeditum morti genus, Says Tertul: and Are ready to meet him, in his most dreadful march, with all his Army of Diseases, racks, and Tortures;
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and as man before he sinned knew not what Death meant, and Eve familiarly conversed with the Serpent,
and as man before he sinned knew not what Death meant, and Eve familiarly conversed with the Serpent,
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so doe they with death, and having that Image restored in them are secure and feare it not;
so do they with death, and having that Image restored in them Are secure and Fear it not;
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for what can this Tyrant take from them? Their life? that is hid with Christ in God:
for what can this Tyrant take from them? Their life? that is hid with christ in God:
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It cannot cut them off from pleasure, for their delight is in the Lord: It cannot rob them of their treasure, for that is laid up in heaven:
It cannot Cut them off from pleasure, for their delight is in the Lord: It cannot rob them of their treasure, for that is laid up in heaven:
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It can take nothing from them, but what themselves have already crucified, their Flesh: It cannot cut off one hope, one thought, one purpose;
It can take nothing from them, but what themselves have already Crucified, their Flesh: It cannot Cut off one hope, one Thought, one purpose;
pn31 vmb vvi pix p-acp pno32, cc-acp r-crq px32 vhb av vvn, po32 n1: pn31 vmbx vvi a-acp crd n1, crd n1, crd n1;
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for all their thoughts, purposes and hopes were leveld not on this, but on another life.
for all their thoughts, Purposes and hope's were leveled not on this, but on Another life.
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1411
And now Christ hath his keys in his hand, Death is but a name, it is nothing,
And now christ hath his keys in his hand, Death is but a name, it is nothing,
cc av np1 vhz po31 n2 p-acp po31 n1, n1 vbz p-acp dt n1, pn31 vbz pix,
(8) sermon (DIV2)
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1412
or if it be something, it is such a thing, that troubled S. Austin to define what it is:
or if it be something, it is such a thing, that troubled S. Austin to define what it is:
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(8) sermon (DIV2)
95
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1413
we call it a punishment, but indeed it is a benefit;
we call it a punishment, but indeed it is a benefit;
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(8) sermon (DIV2)
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1414
a favour, even such a favour, that Christ who is as Omnipotent, as he is everlasting, who can work all in all,
a favour, even such a favour, that christ who is as Omnipotent, as he is everlasting, who can work all in all,
dt n1, av d dt n1, cst np1 r-crq vbz a-acp j, c-acp pns31 vbz j, r-crq vmb vvi d p-acp d,
(8) sermon (DIV2)
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1415
though he abolished the Law of Moses, the law of Ceremonies, yet would not abrogate this law, by which we are bound over unto death,
though he abolished the Law of Moses, the law of Ceremonies, yet would not abrogate this law, by which we Are bound over unto death,
cs pns31 vvn dt n1 pp-f np1, dt n1 pp-f n2, av vmd xx vvi d n1, p-acp r-crq pns12 vbr vvn a-acp p-acp n1,
(8) sermon (DIV2)
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1416
because it is soprofitable and advantageous to us; it was threatned, it is now a promise, or the way unto it;
Because it is soprofitable and advantageous to us; it was threatened, it is now a promise, or the Way unto it;
c-acp pn31 vbz j cc j p-acp pno12; pn31 vbds vvn, pn31 vbz av dt n1, cc dt n1 p-acp pn31;
(8) sermon (DIV2)
95
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1417
for death it is, that lets us in that which was promis'd; it was an end of all, it is now the beginning of all;
for death it is, that lets us in that which was promised; it was an end of all, it is now the beginning of all;
p-acp n1 pn31 vbz, cst vvz pno12 p-acp d r-crq vbds vvn; pn31 vbds dt n1 pp-f d, pn31 vbz av dt n-vvg pp-f d;
(8) sermon (DIV2)
95
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1418
it was that, which cut off life, it is now that, through which, as through a gate, we enter into it;
it was that, which Cut off life, it is now that, through which, as through a gate, we enter into it;
pn31 vbds d, r-crq vvd a-acp n1, pn31 vbz av cst, p-acp r-crq, c-acp p-acp dt n1, pns12 vvb p-acp pn31;
(8) sermon (DIV2)
95
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1419
we may say, it is the first point and moment of our After-eternity, for tis so neer unto it, that we can hardly sever them;
we may say, it is the First point and moment of our After-eternity, for this so near unto it, that we can hardly sever them;
pns12 vmb vvi, pn31 vbz dt ord n1 cc n1 pp-f po12 n1, c-acp pn31|vbz av av-j p-acp pn31, cst pns12 vmb av vvi pno32;
(8) sermon (DIV2)
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1420
for we live, or rather labour, and fight, and strive with the world, and with life it self (which is it self a temptation) and whilst by the power of our everliving Christ, we hold up and make good this glorious contention,
for we live, or rather labour, and fight, and strive with the world, and with life it self (which is it self a temptation) and while by the power of our everliving christ, we hold up and make good this glorious contention,
c-acp pns12 vvi, cc av-c n1, cc vvi, cc vvi p-acp dt n1, cc p-acp n1 pn31 n1 (r-crq vbz pn31 n1 dt n1) cc cs p-acp dt n1 pp-f po12 j np1, pns12 vvb a-acp cc vvi j d j n1,
(8) sermon (DIV2)
95
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1421
and fight and conquer, and presse forward towards the mark, either nature faileth, or is prest down with violence,
and fight and conquer, and press forward towards the mark, either nature Faileth, or is pressed down with violence,
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(8) sermon (DIV2)
95
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1422
and we dye, that is our language;
and we die, that is our language;
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(8) sermon (DIV2)
95
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1423
but the spirit speaketh after another manner, we sleep, we are dissolved, we fall in pieces, our bodies from our soules,
but the Spirit speaks After Another manner, we sleep, we Are dissolved, we fallen in Pieces, our bodies from our Souls,
cc-acp dt n1 vvz p-acp j-jn n1, pns12 vvb, pns12 vbr vvn, pns12 vvb p-acp n2, po12 n2 p-acp po12 n2,
(8) sermon (DIV2)
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1424
and we from our miseries and Temp• … tions;
and we from our misery's and Temp• … Actions;
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(8) sermon (DIV2)
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1425
and this living, everliving Christ gathers us together again, breaths life and eternity unto us, that we may live and reign with him for evermore.
and this living, everliving christ gathers us together again, breathes life and eternity unto us, that we may live and Reign with him for evermore.
cc d vvg, j np1 vvz pno12 av av, ng1 n1 cc n1 p-acp pno12, cst pns12 vmb vvi cc vvi p-acp pno31 p-acp av.
(8) sermon (DIV2)
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1426
And so I have viewed all the parts of the Text, being the maine Articles of our faith, 1. Christs death, 2. his life, 3. his eternall life;
And so I have viewed all the parts of the Text, being the main Articles of our faith, 1. Christ death, 2. his life, 3. his Eternal life;
cc av pns11 vhb vvn d dt n2 pp-f dt n1, vbg dt j n2 pp-f po12 n1, crd npg1 n1, crd po31 n1, crd po31 j n1;
(8) sermon (DIV2)
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1427
and last of all, his power of the keys; his Dominion over hell and death;
and last of all, his power of the keys; his Dominion over hell and death;
cc ord pp-f d, po31 n1 pp-f dt n2; po31 n1 p-acp n1 cc n1;
(8) sermon (DIV2)
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1428
we will but in a word fit the Ecce, the behold in the Text, to every part of it,
we will but in a word fit the Ecce, the behold in the Text, to every part of it,
pns12 vmb cc-acp p-acp dt n1 vvi dt fw-la, dt vvb p-acp dt n1, p-acp d n1 pp-f pn31,
(8) sermon (DIV2)
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1429
and set the seale to it, Amen, and so conclude. And first, we place the Ecce the behold, on his death;
and Set the seal to it, Amen, and so conclude. And First, we place the Ecce the behold, on his death;
cc vvd dt n1 p-acp pn31, uh-n, cc av vvi. cc ord, pns12 vvb dt fw-la dt vvb, p-acp po31 n1;
(8) sermon (DIV2)
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1430
he suffer'd and dyed, that he might learne to have compassion on thy miseries and on thy dust,
he suffered and died, that he might Learn to have compassion on thy misery's and on thy dust,
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(8) sermon (DIV2)
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1431
and rayse thee from both, and wilt thou learne nothing from his compassion? wilt thou not by him,
and raise thee from both, and wilt thou Learn nothing from his compassion? wilt thou not by him,
cc vvi pno21 p-acp d, cc vm2 pns21 vvi pix p-acp po31 n1? vm2 pns21 xx p-acp pno31,
(8) sermon (DIV2)
96
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1432
and by thy own sinnes and miseries, which drew from him teares of Bloud, learne to pitty thy self? wilt thou still rejoyce in that iniquity which troubled his spirit, which shed his bloud, which he was willing should gush out of his heart,
and by thy own Sins and misery's, which drew from him tears of Blood, Learn to pity thy self? wilt thou still rejoice in that iniquity which troubled his Spirit, which shed his blood, which he was willing should gush out of his heart,
cc p-acp po21 d n2 cc n2, r-crq vvd p-acp pno31 n2 pp-f n1, vvb pc-acp vvi po21 n1? vm2 pns21 av vvi p-acp d n1 r-crq vvd po31 n1, r-crq vvd po31 n1, r-crq pns31 vbds j vmd vvi av pp-f po31 n1,
(8) sermon (DIV2)
96
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1453
but that which delights to walk about the earth, and is content to vanish with it? Eternity is a powerfull motive to those who never have such pensive thoughts,
but that which delights to walk about the earth, and is content to vanish with it? Eternity is a powerful motive to those who never have such pensive thoughts,
cc-acp cst r-crq vvz pc-acp vvi p-acp dt n1, cc vbz j pc-acp vvi p-acp pn31? n1 vbz dt j n1 p-acp d r-crq av vhb d j n2,
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1433
so it might melt thine, and work but this in thee to pitty thy self? we talk of a first Conversion, and a second, and I know not what Cycles and Epicycles we have found out to salve our irregular motion in our wayes to blisse;
so it might melt thine, and work but this in thee to pity thy self? we talk of a First Conversion, and a second, and I know not what Cycles and Epicycles we have found out to salve our irregular motion in our ways to bliss;
av pn31 vmd vvi po21, cc vvi p-acp d p-acp pno21 pc-acp vvi po21 n1? pns12 vvb pp-f dt ord n1, cc dt ord, cc pns11 vvb xx r-crq n2 cc n2 pns12 vhb vvn av pc-acp vvi po12 j n1 p-acp po12 n2 p-acp n1;
(8) sermon (DIV2)
96
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1434
if we could once have compassion on our selves, the work were done;
if we could once have compassion on our selves, the work were done;
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(8) sermon (DIV2)
96
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1435
and when were you converted? or how were you converted? were no such hard questions to be answer'd;
and when were you converted? or how were you converted? were no such hard questions to be answered;
cc c-crq vbdr pn22 vvn? cc q-crq vbdr pn22 vvn? vbdr dx d j n2 pc-acp vbi vvn;
(8) sermon (DIV2)
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1436
for I may be sure I am converted, if I be sure that I truly pitty my self;
for I may be sure I am converted, if I be sure that I truly pity my self;
c-acp pns11 vmb vbi j pns11 vbm vvn, cs pns11 vbb j cst pns11 av-j vvb po11 n1;
(8) sermon (DIV2)
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1437
shall Christ onely have compassion on thy soule? But then again, shall;shall christ only have compassion on thy soul? But then again, shall;
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1438
he shed his bloud for his Church, that it may be one with him and at unity in it self,
he shed his blood for his Church, that it may be one with him and At unity in it self,
pns31 vvd po31 n1 p-acp po31 n1, cst pn31 vmb vbi pi p-acp pno31 cc p-acp n1 p-acp pn31 n1,
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1439
and canst thou not drop a teare when thou seest this his body thus rent in pieces,
and Canst thou not drop a tear when thou See this his body thus rend in Pieces,
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(8) sermon (DIV2)
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1440
as it is at this day? when thou seest the world, the love of the world break in and make such havock in the Church, (oh 'tis a sad contemplation) will none but Christ weep over Jerusalem?
as it is At this day? when thou See the world, the love of the world break in and make such havoc in the Church, (o it's a sad contemplation) will none but christ weep over Jerusalem?
c-acp pn31 vbz p-acp d n1? c-crq pns21 vv2 dt n1, dt n1 pp-f dt n1 vvb p-acp cc vvi d n1 p-acp dt n1, (uh pn31|vbz dt j n1) n1 pix p-acp np1 vvb p-acp np1?
(8) sermon (DIV2)
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1441
Secondly, let us look upon him living, and not take our eye from off him, to fill and feed,
Secondly, let us look upon him living, and not take our eye from off him, to fill and feed,
ord, vvb pno12 vvi p-acp pno31 vvg, cc xx vvi po12 n1 p-acp a-acp pno31, pc-acp vvi cc vvi,
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1442
and delight it with the vanities of this world; with that which hath neither life nor spirit;
and delight it with the vanities of this world; with that which hath neither life nor Spirit;
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1443
with that, which is so neer to nothing;
with that, which is so near to nothing;
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1444
with that which is but an Idol? Behold he liveth, that which thou so dotest on, hath no life,
with that which is but an Idol? Behold he lives, that which thou so dotest on, hath no life,
p-acp d r-crq vbz p-acp dt n1? vvb pns31 vvz, cst r-crq pns21 av vv2 p-acp, vhz dx n1,
(8) sermon (DIV2)
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1445
nor can it prolong thy life a moment:
nor can it prolong thy life a moment:
ccx vmb pn31 vvi po21 n1 dt n1:
(8) sermon (DIV2)
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1446
who would not cease from man whose, breath is in his nostrills? and then what madnesse is it to trust in that which hath no breath at all? shall Christ present himself alive to us,
who would not cease from man whose, breath is in his nostrils? and then what madness is it to trust in that which hath no breath At all? shall christ present himself alive to us,
r-crq vmd xx vvi p-acp n1 r-crq, n1 vbz p-acp po31 n2? cc av q-crq n1 vbz pn31 pc-acp vvi p-acp d r-crq vhz dx n1 p-acp d? vmb np1 vvi px31 j p-acp pno12,
(8) sermon (DIV2)
97
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1447
and for us, and shall we lay hold of corruption & rottennesse? and when heaven opens it self to receive us, run from it into a charnell-house,
and for us, and shall we lay hold of corruption & rottenness? and when heaven Opens it self to receive us, run from it into a Charnel house,
cc p-acp pno12, cc vmb pns12 vvi n1 pp-f n1 cc n1? cc q-crq n1 vvz pn31 n1 pc-acp vvi pno12, vvb p-acp pn31 p-acp dt n1,
(8) sermon (DIV2)
97
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1448
and so into hell it self?
and so into hell it self?
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(8) sermon (DIV2)
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1449
But then, in the third place, Behold he lives for evermore, and let not us bound and imprison our thoughts within a span,
But then, in the third place, Behold he lives for evermore, and let not us bound and imprison our thoughts within a span,
p-acp av, p-acp dt ord n1, vvb pns31 vvz p-acp av, cc vvb xx pno12 vvi cc vvb po12 n2 p-acp dt n1,
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1450
and when immortality is offer'd, affect no other life but that which is a vapour:
and when immortality is offered, affect no other life but that which is a vapour:
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(8) sermon (DIV2)
98
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1451
Let us not rayse that swarme of thoughts, which must perish, but build up those works upon our everliving Saviour which may follow us, follow us through the huge and unconceivable tract of eternity.
Let us not raise that swarm of thoughts, which must perish, but built up those works upon our everliving Saviour which may follow us, follow us through the huge and unconceivable tract of eternity.
vvb pno12 xx vvi d n1 pp-f n2, r-crq vmb vvi, p-acp vvi a-acp d n2 p-acp po12 j n1 r-crq vmb vvi pno12, vvb pno12 p-acp dt j cc j n1 pp-f n1.
(8) sermon (DIV2)
98
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1452
Doth our Saviour live for evermore? and shall we have no spirit in us,
Does our Saviour live for evermore? and shall we have no Spirit in us,
vdz po12 n1 vvi p-acp av? cc vmb pns12 vhi dx n1 p-acp pno12,
(8) sermon (DIV2)
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1454
as when they remember their frailty, and are sick even of health it self, and in a manner dead with life,
as when they Remember their frailty, and Are sick even of health it self, and in a manner dead with life,
c-acp c-crq pns32 vvb po32 n1, cc vbr j av pp-f n1 pn31 n1, cc p-acp dt n1 j p-acp n1,
(8) sermon (DIV2)
98
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1455
when they consider it as that blessing which shall have an end. Eternity is in our desire, though it be beyond our apprehension;
when they Consider it as that blessing which shall have an end. Eternity is in our desire, though it be beyond our apprehension;
c-crq pns32 vvb pn31 p-acp d n1 r-crq vmb vhi dt n1. n1 vbz p-acp po12 n1, cs pn31 vbb p-acp po12 n1;
(8) sermon (DIV2)
98
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1456
what he said of time, is truer of eternity, if you doe not ask what it is, we know,
what he said of time, is truer of eternity, if you do not ask what it is, we know,
r-crq pns31 vvd pp-f n1, vbz jc pp-f n1, cs pn22 vdb xx vvi r-crq pn31 vbz, pns12 vvb,
(8) sermon (DIV2)
98
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1457
but if you ask, we are not able to answer, and resolve you, or tell you what it is;
but if you ask, we Are not able to answer, and resolve you, or tell you what it is;
cc-acp cs pn22 vvb, pns12 vbr xx j pc-acp vvi, cc vvb pn22, cc vvb pn22 r-crq pn31 vbz;
(8) sermon (DIV2)
98
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1458
when we call it an infinite duration, we doe but give it another name, two words for one (a short Paraphrase) but we doe not define what it is.
when we call it an infinite duration, we do but give it Another name, two words for one (a short paraphrase) but we do not define what it is.
c-crq pns12 vvb pn31 dt j n1, pns12 vdb p-acp vvi pn31 j-jn n1, crd n2 p-acp crd (dt j n1) cc-acp pns12 vdb xx vvi r-crq pn31 vbz.
(8) sermon (DIV2)
98
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1459
And indeed our first conceptions of it are the fairest;
And indeed our First conceptions of it Are the Fairest;
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(8) sermon (DIV2)
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1460
for when they are doubled, and redoubled, they are lost in themselves, and the further they extend themselves, the more weary they are,
for when they Are doubled, and redoubled, they Are lost in themselves, and the further they extend themselves, the more weary they Are,
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(8) sermon (DIV2)
98
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1461
and at greater losse in every proffer, and must end, and rest at last in this poore, unsatisfying thought, that we cannot think what it is.
and At greater loss in every proffer, and must end, and rest At last in this poor, unsatisfying Thought, that we cannot think what it is.
cc p-acp jc n1 p-acp d n1, cc vmb vvi, cc n1 p-acp ord p-acp d j, vvg n1, cst pns12 vmbx vvi r-crq pn31 vbz.
(8) sermon (DIV2)
98
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1462
Yet there is in us a wild presage, an unhandsome acknowledgment of it, for we fancy it in those objects, which vanish out of sight, whilst we look upon them;
Yet there is in us a wild presage, an unhandsome acknowledgment of it, for we fancy it in those objects, which vanish out of sighed, while we look upon them;
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(8) sermon (DIV2)
98
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1463
we set it up in every desire, for our desires never have an end.
we Set it up in every desire, for our Desires never have an end.
pns12 vvb pn31 a-acp p-acp d n1, p-acp po12 n2 av vhb dt n1.
(8) sermon (DIV2)
98
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1464
Every purpose of ours, every action we doe is Aeternitati sacrum, and we doe it to eternity, we look upon riches as if they had no wings,
Every purpose of ours, every actium we do is Aeternitati sacrum, and we do it to eternity, we look upon riches as if they had no wings,
np1 n1 pp-f png12, d n1 pns12 vdb vbz n1 fw-la, cc pns12 vdb pn31 p-acp n1, pns12 vvb p-acp n2 c-acp cs pns32 vhd dx n2,
(8) sermon (DIV2)
98
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1465
and think our habitations shall endure for ever;
and think our habitations shall endure for ever;
cc vvb po12 n2 vmb vvi p-acp av;
(8) sermon (DIV2)
98
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1466
we look upon honour, as if it were not Aire, but some Angel confirm'd, a thing bound up in eternity;
we look upon honour, as if it were not Air, but Some Angel confirmed, a thing bound up in eternity;
pns12 vvb p-acp n1, c-acp cs pn31 vbdr xx n1, cc-acp d n1 vvn, dt n1 vvn a-acp p-acp n1;
(8) sermon (DIV2)
98
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1467
we look upon beauty, and it is our heaven, and we are fixt and dwell on it,
we look upon beauty, and it is our heaven, and we Are fixed and dwell on it,
pns12 vvb p-acp n1, cc pn31 vbz po12 n1, cc pns12 vbr vvn cc vvi p-acp pn31,
(8) sermon (DIV2)
98
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1468
as if it would never shrivel, nor be gathered together as a scroule; and so in a manner make mortality it self eternall.
as if it would never shrivel, nor be gathered together as a scroule; and so in a manner make mortality it self Eternal.
c-acp cs pn31 vmd av-x vvb, ccx vbi vvn av p-acp dt n1; cc av p-acp dt n1 vvb n1 pn31 n1 j.
(8) sermon (DIV2)
98
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1469
And therefore since our desires doe so far enlarge themselves, and our thoughts doe so multiply, that they never have an end,
And Therefore since our Desires do so Far enlarge themselves, and our thoughts do so multiply, that they never have an end,
cc av c-acp po12 n2 vdb av av-j vvi px32, cc po12 n2 vdb av vvi, cst pns32 av-x vhb dt n1,
(8) sermon (DIV2)
98
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1470
since we look after that which we cannot see, and reach after that, which we cannot graspe, God hath set up that for an object to look on, which is eternall indeed, in the highest Heavens;
since we look After that which we cannot see, and reach After that, which we cannot grasp, God hath Set up that for an Object to look on, which is Eternal indeed, in the highest Heavens;
c-acp pns12 vvb p-acp d r-crq pns12 vmbx vvi, cc vvi p-acp d, r-crq pns12 vmbx vvi, np1 vhz vvn a-acp d c-acp dt n1 pc-acp vvi a-acp, r-crq vbz j av, p-acp dt js n2;
(8) sermon (DIV2)
98
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1471
and as he hath made us in his own image, so in Christ, who came to renew it in us, he hath shewed us a more excellent way unto it,
and as he hath made us in his own image, so in christ, who Come to renew it in us, he hath showed us a more excellent Way unto it,
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& taught us to work out eternity even in this world, in this common shop of change;
& taught us to work out eternity even in this world, in this Common shop of change;
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to work it out of that in which it is not, which is neer to nothing, which shall be nothing;
to work it out of that in which it is not, which is near to nothing, which shall be nothing;
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1474
to work it out of riches, by not trusting them; out of honour by contemning it;
to work it out of riches, by not trusting them; out of honour by contemning it;
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out of the pleasures of this world by loathing them; out of the flesh, by crucifying it;
out of the pleasures of this world by loathing them; out of the Flesh, by crucifying it;
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out of the world by overcoming it; and out of the Divell himself by treading him under our feet.
out of the world by overcoming it; and out of the devil himself by treading him under our feet.
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For this is to be in Christ, and to be in Christ, is to be for evermore. Christ is the eternall Sonne of God,
For this is to be in christ, and to be in christ, is to be for evermore. christ is the Eternal Son of God,
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and he was dead, and lives, and lives for evermore, that we may dye and live for evermore,
and he was dead, and lives, and lives for evermore, that we may die and live for evermore,
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and not onely attaine to the Resurrection of the dead, but to eternity.
and not only attain to the Resurrection of the dead, but to eternity.
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Last of all, let us look upon the keys in his hand, and knock hard, that he may open to us,
Last of all, let us look upon the keys in his hand, and knock hard, that he may open to us,
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and deliver our soule from hell, and make our grave not a prison, but a Bed to rise from to eternall life;
and deliver our soul from hell, and make our grave not a prison, but a Bed to rise from to Eternal life;
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or if we be still shut in, we our selves have turn'd the key against our selves;
or if we be still shut in, we our selves have turned the key against our selves;
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for Christ is ready with his keyes to open to us; and we have our keys too;
for christ is ready with his keys to open to us; and we have our keys too;
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our key of knowledge to discerne between Life and Death, and our key of Repentance, and when we use these, Christ is ready to put his,
our key of knowledge to discern between Life and Death, and our key of Repentance, and when we use these, christ is ready to put his,
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even into our hands, and will derive a power unto us mortalls, unto us sinners, over hell and death.
even into our hands, and will derive a power unto us mortals, unto us Sinners, over hell and death.
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And then in the last place, we shall be able to set on the Seal, the Amen, & be confirmed in the certainty of his Resurrection and power; by which we may raise those thoughts,
And then in the last place, we shall be able to Set on the Seal, the Amen, & be confirmed in the certainty of his Resurrection and power; by which we may raise those thoughts,
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and promote those actions, which may look beyond our threescore yeares and ten, through all successive generations, to immortality,
and promote those actions, which may look beyond our threescore Years and ten, through all successive generations, to immortality,
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and that glory which shall never have an end.
and that glory which shall never have an end.
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This is to shew and publish our faith by our works, as S. James speaks, this is from the heart to believe it, as S. Paul; for he that thus believes it from the heart, cannot but be obedient to the Gospel,
This is to show and publish our faith by our works, as S. James speaks, this is from the heart to believe it, as S. Paul; for he that thus believes it from the heart, cannot but be obedient to the Gospel,
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unless we can imagine there could be any man that should so hate himself, as thus deliberately to cast himself into,
unless we can imagine there could be any man that should so hate himself, as thus deliberately to cast himself into,
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and to run from happinesse, when it appeares in so much glory:
and to run from happiness, when it appears in so much glory:
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He cannot say Amen to life, who kills himself, for that which leaves as soul in the grave is not faith, but fancy;
He cannot say Amen to life, who kills himself, for that which leaves as soul in the grave is not faith, but fancy;
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when we are told that honour cometh towards us, that some golden shower is ready to fall into our laps, that content and pleasure will ever be neer,
when we Are told that honour comes towards us, that Some golden shower is ready to fallen into our laps, that content and pleasure will ever be near,
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For as he came then in solemn state upon the Disciples, in a manner seen & heard,
For as he Come then in solemn state upon the Disciples, in a manner seen & herd,
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and wait upon us, how loud and hearty is our Amen? how do we set up an Assurance-office to our selves? and yet that which seemes to make its approch towards us, is as uncertain as uncertainty it self;
and wait upon us, how loud and hearty is our Amen? how do we Set up an Assurance office to our selves? and yet that which seems to make its approach towards us, is as uncertain as uncertainty it self;
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and when we have it, passeth from us, and (as the ruder people say of the Devil) leaves a noysome and unsavoury scent behind it,
and when we have it, passes from us, and (as the Ruder people say of the devil) leaves a noisome and unsavoury scent behind it,
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and we look after it, and can see it no more:
and we look After it, and can see it no more:
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but when we are told that Christ liveth for evermore, and is coming, is certainly coming with reward and punishment, vox fancibus haeret, we can scarce say Amen, so be it.
but when we Are told that christ lives for evermore, and is coming, is Certainly coming with reward and punishment, vox fancibus Heretic, we can scarce say Amen, so be it.
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To the world, and pomp thereof we can say Amen, but to Heaven and Hell, to eternity we cannot say Amen, or if we do, we do but say it. For conclusion then:
To the world, and pomp thereof we can say Amen, but to Heaven and Hell, to eternity we cannot say Amen, or if we do, we do but say it. For conclusion then:
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The best way is to draw the Ecce and the Amen, the Behold, and our assurance together,
The best Way is to draw the Ecce and the Amen, the Behold, and our assurance together,
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so to study the death and life, the eternall life and the power of our Saviour, that we may be such proficients as to be able with S. Paul NONLATINALPHABET, to meet the Resurrection, to look for and hasten the coming of the Lord,
so to study the death and life, the Eternal life and the power of our Saviour, that we may be such proficients as to be able with S. Paul, to meet the Resurrection, to look for and hasten the coming of the Lord,
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when his Life, and Eternity, and Power, shall shine gloriously, to the terrour of those who persecute his Church, and to the comfort of those who suffer for Righteousnesse sake;
when his Life, and Eternity, and Power, shall shine gloriously, to the terror of those who persecute his Church, and to the Comfort of those who suffer for Righteousness sake;
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when that Head which was a forge of mischief and cruelty, that Hand which touched the Lords Anointed, and did his Prophets harm, shall burn in hell for ever;
when that Head which was a forge of mischief and cruelty, that Hand which touched the lords Anointed, and did his prophets harm, shall burn in hell for ever;
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when that Eye which would not look on vanity, shall be filled with glory;
when that Eye which would not look on vanity, shall be filled with glory;
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that Eare which hearkned to his voice, shall heare nothing but Hallebujahs, and the musick of Angels;
that Ear which hearkened to his voice, shall hear nothing but Hallebujahs, and the music of Angels;
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and that Head which was ready to be laid down for this living, everliving, powerfull Lord, shall be lifted up,
and that Head which was ready to be laid down for this living, everliving, powerful Lord, shall be lifted up,
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and crowned with glory and honour for evermore. Which God grant, &c.
and crowned with glory and honour for evermore. Which God grant, etc.
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE A SERMON Preached on Whitsunday. JOHN 16.13.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE A SERMON Preached on Whitsunday. JOHN 16.13.
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Howbeit, when He the spirit of truth is come, he will lead you into all truth.
Howbeit, when He the Spirit of truth is come, he will led you into all truth.
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WHen the spirit of truth is come, &c. and behold he is come already, and the Church of Christ in all ages hath set apart this day for a memoriall of his coming;WHen the Spirit of truth is come, etc. and behold he is come already, and the Church of christ in all ages hath Set apart this day for a memorial of his coming;
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a memoriall of that miraculous and unusuall sound, that rushing wind, those cloven tongues of fire, And there is good reason for it, that it should be had in everlasting remembrance:
a memorial of that miraculous and unusual found, that rushing wind, those cloven tongues of fire, And there is good reason for it, that it should be had in everlasting remembrance:
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so he comes, though not so visibly, yet effectually to us, upon whom the ends of the world are come, that we may remember it:
so he comes, though not so visibly, yet effectually to us, upon whom the ends of the world Are come, that we may Remember it:
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though not it a mighty wind, yet he rattles our hearts together; though no house totter at his descent, yet the foundations of our souls are shaken;
though not it a mighty wind, yet he rattles our hearts together; though no house totter At his descent, yet the foundations of our Souls Are shaken;
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no fire appears, yet our breasts are inflamed; no cloven tongues, yet our hearts are cloven asunder;
no fire appears, yet our breasts Are inflamed; no cloven tongues, yet our hearts Are cloven asunder;
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NONLATINALPHABET, every day to a Christian is a day of Pentecost;
, every day to a Christian is a day of Pentecost;
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his whole life a continued holy-day, wherein the Holy Ghost descends both as an Instructer and a Comforter, secretly and sweetly by his word characterizing the soul, imprinting that saving knowledge, which none of the Princes of this world had, not forcing, not drawing by violence,
his Whole life a continued holiday, wherein the Holy Ghost descends both as an Instructer and a Comforter, secretly and sweetly by his word characterizing the soul, imprinting that Saving knowledge, which none of the Princes of this world had, not forcing, not drawing by violence,
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but sweetly leading, and guiding us into all truth. When He the spirit of truth is come, &c.
but sweetly leading, and guiding us into all truth. When He the Spirit of truth is come, etc.
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In which words we have NONLATINALPHABET, the Epiphany, or Apparition of the blessed Spirit, as Nazianzen speaks,
In which words we have, the Epiphany, or Apparition of the blessed Spirit, as Nazianzen speaks,
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or rather the promise of his coming and appearance;
or rather the promise of his coming and appearance;
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and if we well weigh it, there is great reason that the Spirit should have his Advent, as well as Christ his, that he should say, Lo I come, Psal. 40. For in the volume of the book it is written of him, that the spirit of the Lord should rest upon him, Es. 11.2. and I will pour out my spirit upon all flesh, Joel 2.28. Christus legis, Spiritus Sanctus Evangelii complementum, Christs Advent for the fulfilling of the Law, and the Spirits for the fulfilling and compleating of the Gospel;
and if we well weigh it, there is great reason that the Spirit should have his Advent, as well as christ his, that he should say, Lo I come, Psalm 40. For in the volume of the book it is written of him, that the Spirit of the Lord should rest upon him, Es. 11.2. and I will pour out my Spirit upon all Flesh, Joel 2.28. Christus Legis, Spiritus Sanctus Evangelii complementum, Christ Advent for the fulfilling of the Law, and the Spirits for the fulfilling and completing of the Gospel;
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Christs Advent to redeem the Church, and the Spirits Advent to teach the Church;Christ Advent to Redeem the Church, and the Spirits Advent to teach the Church;
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Christ to shed his blood, and the Spirit to wash and purge it in his blood;
christ to shed his blood, and the Spirit to wash and purge it in his blood;
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Christ to pay down the ransome for us Captives, and the Spirit to work off our fetters;
christ to pay down the ransom for us Captives, and the Spirit to work off our fetters;
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Christ to preach the acceptable year of the Lord, and the Spirit to interpret it, for we may soon see, that the one will little availe without the other;
christ to preach the acceptable year of the Lord, and the Spirit to interpret it, for we may soon see, that the one will little avail without the other;
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Christs Birth, his Death, and Passion, Chists glorious Resurrection, but a story in Archivis, good newes sealed up, a Gospel hid, till the Spirit come and open it,
Christ Birth, his Death, and Passion, Chists glorious Resurrection, but a story in Archivis, good news sealed up, a Gospel hid, till the Spirit come and open it,
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and teach us to know him, and the vertue and power of his Resurrection, and make us conformable to his death.
and teach us to know him, and the virtue and power of his Resurrection, and make us conformable to his death.
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This is the summe of these words, and in this we shall passe by these steps or degrees.
This is the sum of these words, and in this we shall pass by these steps or Degrees.
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now in this verse Christ sayes that he shall lead them; and before he shall reprove the world;
now in this verse christ Says that he shall led them; and before he shall reprove the world;
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First, carry our thoughts to the promise of the Spirits Advent, the miracle of this day, cùm venerit, when the spirit of truth comes; First, carry our thoughts to the promise of the Spirits Advent, the miracle of this day, cùm venerit, when the Spirit of truth comes;
ord, vvb po12 n2 p-acp dt n1 pp-f dt n2 vvi, dt n1 pp-f d n1, fw-la fw-la, c-crq dt n1 pp-f n1 vvz;
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in a sound to awake them, in wind to move them, in fire to enlighten and warm them, in tongues to make them speak.
in a found to awake them, in wind to move them, in fire to enlighten and warm them, in tongues to make them speak.
p-acp dt j pc-acp vvi pno32, p-acp vvb pc-acp vvi pno32, p-acp n1 pc-acp vvi cc vvi pno32, p-acp n2 pc-acp vvi pno32 vvi.
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Secondly, consider NONLATINALPHABET the work and employment of the Holy Ghost, NONLATINALPHABET, he shall lead you into all truth. Secondly, Consider the work and employment of the Holy Ghost,, he shall led you into all truth.
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In the first we meet with 1. nomen personae, (if we may so speak) a word pointing out to his person, the demonstrative pronoune ille, when he shall come.
In the First we meet with 1. Nome personae, (if we may so speak) a word pointing out to his person, the demonstrative pronoun Isle, when he shall come.
p-acp dt ord pns12 vvb p-acp crd fw-la fw-la, (cs pns12 vmb av vvi) dt n1 vvg av p-acp po31 n1, dt j n1 fw-la, c-crq pns31 vmb vvi.
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2. Nomen naturae, a name expressing his nature, he is a spirit of truth, and then we cannot be ignorant whose spirit it is.
2. Nome naturae, a name expressing his nature, he is a Spirit of truth, and then we cannot be ignorant whose Spirit it is.
crd fw-la fw-la, dt n1 vvg po31 n1, pns31 vbz dt n1 pp-f n1, cc av pns12 vmbx vbi j r-crq n1 pn31 vbz.
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In the second we shall find Nomen officii, a name of office and administration, NONLATINALPHABET is the word, from whence comes NONLATINALPHABET a leader or conducter in the way,
In the second we shall find Nome Officii, a name of office and administration, is the word, from whence comes a leader or Conductor in the Way,
p-acp dt ord pns12 vmb vvi fw-la fw-la, dt n1 pp-f n1 cc n1, vbz dt n1, p-acp q-crq vvz dt n1 cc n1 p-acp dt n1,
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for so the Holy Ghost vouchsafed to be their leader and conducter, that they might not erre,
for so the Holy Ghost vouchsafed to be their leader and Conductor, that they might not err,
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but NONLATINALPHABET, keep on in a strait and even course in the way.
but, keep on in a strait and even course in the Way.
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And in this great office of the Holy Ghost, we must first take notice of the lesson he teacheth;
And in this great office of the Holy Ghost, we must First take notice of the Lesson he Teaches;
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it is Truth. Secondly, the large extent of this lesson, NONLATINALPHABET, he leads into all truth.
it is Truth. Secondly, the large extent of this Lesson,, he leads into all truth.
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Thirdly, The method and manner of his discipline, which will neerly concern us to take notice of;Thirdly, The method and manner of his discipline, which will nearly concern us to take notice of;
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it is ductus, a gentle and effectuall leading; he drives us not, he drawes us not by violence, but NONLATINALPHABET is the word here;
it is ductus, a gentle and effectual leading; he drives us not, he draws us not by violence, but is the word Here;
pn31 vbz fw-la, dt j cc j n-vvg; pns31 vvz pno12 xx, pns31 vvz pno12 xx p-acp n1, cc-acp vbz dt n1 av;
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he takes, as it were, by the hand, and guides and leads us into all truth.
he Takes, as it were, by the hand, and guides and leads us into all truth.
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Cùm venerit ille spiritus veritatis, When He the spirit of truth, &c.
Cùm venerit Isle spiritus veritatis, When He the Spirit of truth, etc.
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And first, though we are told by some, that where the article NONLATINALPHABET is added to fo, there we are to understand the person of the Holy Ghost, yet we rather lay hold on the pronoun NONLATINALPHABET ille, when he the spirit of truth shall come, he shall lead you;
And First, though we Are told by Some, that where the article is added to fo, there we Are to understand the person of the Holy Ghost, yet we rather lay hold on the pronoun Isle, when he the Spirit of truth shall come, he shall led you;
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which points out to a distinct person: For if with Sabellius he had onely meant some new motion in the Disciples hearts,
which points out to a distinct person: For if with Sabellius he had only meant Some new motion in the Disciples hearts,
r-crq vvz av p-acp dt j n1: c-acp cs p-acp np1 pns31 vhd av-j vvn d j n1 p-acp dt n2 n2,
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or some effect of the Spirit, NONLATINALPHABET had been enough, but NONLATINALPHABET He, designes a certain person; and ille he, in Christs mouth, a distinct person from himself.
or Some Effect of the Spirit, had been enough, but He, designs a certain person; and Isle he, in Christ Mouth, a distinct person from himself.
cc d n1 pp-f dt n1, vhd vbn av-d, cc-acp pns31, n2 dt j n1; cc fw-la pno31, p-acp npg1 n1, dt j n1 p-acp px31.
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Besides, we are taught in the Schools, Actiones sunt suppositorum, actions and operations are of persons;
Beside, we Are taught in the Schools, Actiones sunt suppositorum, actions and operations Are of Persons;
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makes poverty a blessing, and misery happinesse, and death it self a passage to eternity;
makes poverty a blessing, and misery happiness, and death it self a passage to eternity;
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and in the precedent chapter he shall testifie of me, which are proper and peculiar operations of the blessed Spirit,
and in the precedent chapter he shall testify of me, which Are proper and peculiar operations of the blessed Spirit,
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and bring him in a distinct person from the Father and the Son. And therefore S. Augustine rests upon this dark and generall expression.
and bring him in a distinct person from the Father and the Son. And Therefore S. Augustine rests upon this dark and general expression.
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The Holy Ghost communicates both of the Father and the Son, is something of them both, whatsoever we may call it;
The Holy Ghost communicates both of the Father and the Son, is something of them both, whatsoever we may call it;
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whether we call him the Consubstantiall and Coeternall communion and friendship of the Father and the Son; or with Gerson, and others of the Schools, Nexum Amorosum, the Essentiall Love, and Love-knot of the undivided Trinity.
whither we call him the Consubstantial and Coeternal communion and friendship of the Father and the Son; or with Gerson, and Others of the Schools, Nexum Amorosum, the Essential Love, and Love-knot of the undivided Trinity.
cs pns12 vvb pno31 dt j cc j n1 cc n1 pp-f dt n1 cc dt n1; cc p-acp np1, cc n2-jn pp-f dt n2, fw-la np1, dt j vvb, cc n1 pp-f dt j np1.
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But we will wave these more abstruse and deeper speculations, in which, if we speak not in the Spirits language, we may sooner lose than profit our selves,
But we will wave these more abstruse and Deeper speculations, in which, if we speak not in the Spirits language, we may sooner loose than profit our selves,
cc-acp pns12 vmb vvi d dc j cc avc-jn n2, p-acp r-crq, cs pns12 vvb xx p-acp dt ng1 n1, pns12 vmb av-c vvi cs vvi po12 n2,
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and speak more than we should, whilest we are busie to raise our thoughts and words up to that which is but enough:
and speak more than we should, whilst we Are busy to raise our thoughts and words up to that which is but enough:
cc vvb dc cs pns12 vmd, cs pns12 vbr j pc-acp vvi po12 n2 cc n2 a-acp p-acp d r-crq vbz p-acp av-d:
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It will be safer walking below amongst those observations, which as they are more familiar and easy,
It will be safer walking below among those observations, which as they Are more familiar and easy,
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so are they more usefull, and take what oare we can find with ease, than to dig deeper in this dark mine, where if we walk not warily, we may meet with poysonous fogs and damps instead of treasure.
so Are they more useful, and take what oar we can find with ease, than to dig Deeper in this dark mine, where if we walk not warily, we may meet with poisonous fogs and damps instead of treasure.
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We will therefore in the next place enquire why he is called the Spirit of Truth, for divers attributes he hath;
We will Therefore in the next place inquire why he is called the Spirit of Truth, for diverse attributes he hath;
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he is called the Spirit of Adoption, Rom. 8.15. the Spirit of Faith, 2 Cor. 4.13. the Spirit of Grace, of Love, of Joy, of Zeale; for where he worketh, Grace is operative, our Love is without dissimulation;
he is called the Spirit of Adoption, Rom. 8.15. the Spirit of Faith, 2 Cor. 4.13. the Spirit of Grace, of Love, of Joy, of Zeal; for where he works, Grace is operative, our Love is without dissimulation;
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our Joy is like the joy of heaven, as true, though not so great;
our Joy is like the joy of heaven, as true, though not so great;
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our Faith a working faith, and our Zeal a coale from the Altar, kindled from his fire;
our Faith a working faith, and our Zeal a coal from the Altar, kindled from his fire;
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not mad and raging, but according to knowledge; he makes no shadowes, but substances; no pictures but realities; no appearances but truths;
not mad and raging, but according to knowledge; he makes no shadows, but substances; no pictures but realities; no appearances but truths;
xx j cc j-vvg, cc-acp vvg p-acp n1; pns31 vvz dx n2, cc-acp n2; dx n2 p-acp n2; dx n2 p-acp n2;
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a Grace that makes us highly favoured, a precious and holy Faith, full and unspeakable Love, ready to spend it self, and zeal to consume us;
a Grace that makes us highly favoured, a precious and holy Faith, full and unspeakable Love, ready to spend it self, and zeal to consume us;
dt n1 cst vvz pno12 av-j vvn, dt j cc j n1, j cc j n1, j pc-acp vvi pn31 n1, cc n1 pc-acp vvi pno12;
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of a true existence, being from the spirit of God, who alone truly is:
of a true existence, being from the Spirit of God, who alone truly is:
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but here the spirit of Truth, yet the same spirit that planteth grace and faith in our hearts, that begets our Faith, cilates our Love, works our Joy, kindles our Zeal,
but Here the Spirit of Truth, yet the same Spirit that plants grace and faith in our hearts, that begets our Faith, cilates our Love, works our Joy, kindles our Zeal,
cc-acp av dt n1 pp-f n1, av dt d n1 cst vvz n1 cc n1 p-acp po12 n2, cst vvz po12 n1, vvz po12 n1, vvz po12 n1, vvz po12 n1,
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and adopts us in Regiam familiam, into the Royall Family of the first-born in Heaven: but now the spirit of Truth was more proper;
and adopts us in Regiam familiam, into the Royal Family of the firstborn in Heaven: but now the Spirit of Truth was more proper;
cc vvz pno12 p-acp np1 fw-la, p-acp dt j n1 pp-f dt j p-acp n1: cc-acp av dt n1 pp-f n1 vbds av-dc j;
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for to tell men perplext with doubts, that were ever and anon (and sometimes when they should not) asking questions of such a Teacher, was a seal to the promise, a good assurance they should be well taught, that no difficulty should be too hard, no knowledge too high, no mystery too dark and obscure for them,
for to tell men perplexed with doubts, that were ever and anon (and sometime when they should not) asking questions of such a Teacher, was a seal to the promise, a good assurance they should be well taught, that no difficulty should be too hard, no knowledge too high, no mystery too dark and Obscure for them,
c-acp pc-acp vvi n2 vvn p-acp n2, cst vbdr av cc av (cc av c-crq pns32 vmd xx) vvg n2 pp-f d dt n1, vbds dt n1 p-acp dt n1, dt j n1 pns32 vmd vbi av vvn, cst dx n1 vmd vbi av j, dx n1 av j, dx n1 av j cc j p-acp pno32,
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but Omnis veritas, all truth should be brought forth and unfolded to them, and have the vayle taken from it,
but Omnis veritas, all truth should be brought forth and unfolded to them, and have the Vail taken from it,
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and be laid open and naked to their understanding.
and be laid open and naked to their understanding.
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Let us then look up upon and worship this spirit of Truth, as he thus presents and tenders himself unto us,
Let us then look up upon and worship this Spirit of Truth, as he thus presents and tenders himself unto us,
vvb pno12 av vvi a-acp p-acp cc vvi d n1 pp-f n1, c-acp pns31 av vvz cc vvz px31 p-acp pno12,
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as he stands in opposition to two great enemies to Truth;
as he Stands in opposition to two great enemies to Truth;
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as 1. Dissimulation, 2. Flattery; and then, as he is true in the lessons which he teacheth, that we may pray for his Advent, long for his coming,
as 1. Dissimulation, 2. Flattery; and then, as he is true in the Lessons which he Teaches, that we may pray for his Advent, long for his coming,
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and so receive him when he comes. And first, dissemble he doth not, he cannot;
and so receive him when he comes. And First, dissemble he does not, he cannot;
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for dissimulation is a kind of cheat, or jugling, by which we cast a mist before mens eyes, that they cannot see us;
for dissimulation is a kind of cheat, or juggling, by which we cast a missed before men's eyes, that they cannot see us;
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it brings in the Divel in Samuel 's mantle, and an enemy in the smiles and smoothness of a friend;
it brings in the devil in Samuel is mantle, and an enemy in the smiles and smoothness of a friend;
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it speakes the language of the Priest at Delphos, playes in ambiguities, promises life, when death is neerest,
it speaks the language of the Priest At Delphos, plays in ambiguities, promises life, when death is nearest,
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and bids us beware of a chariot, when it means a sword, No, this spirit is an enemy to this,
and bids us beware of a chariot, when it means a sword, No, this Spirit is an enemy to this,
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because a spirit of truth, and hates these in volucra dissimulationis, this folding and involvednesse, these clokes and coverts, these crafty conveyances of our own desires to their end, under the specious shew of intending good to others;
Because a Spirit of truth, and hates these in volucra dissimulationis, this folding and involvedness, these cloaks and coverts, these crafty conveyances of our own Desires to their end, under the specious show of intending good to Others;
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and they by whom he speaks, are like him, and speak the truth NONLATINALPHABET, in the simplicity and godly sincerity of the spirit, not in craftinesse, not NONLATINALPHABET, handling the Word of God deceitfully, not NONLATINALPHABET, not in the slight of men, throwing a Die,
and they by whom he speaks, Are like him, and speak the truth, in the simplicity and godly sincerity of the Spirit, not in craftiness, not, handling the Word of God deceitfully, not, not in the slight of men, throwing a Die,
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& what cast you would have them, noting their Doctrine to men and the times, that is, not to men and the times, but to their own ends, telling them of Heaven, when their thoughts are in their purse.
& what cast you would have them, noting their Doctrine to men and the times, that is, not to men and the times, but to their own ends, telling them of Heaven, when their thoughts Are in their purse.
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This holy spirit of Truth flies all such deceit, and removes himself far from the thoughts which are without understanding,
This holy Spirit of Truth flies all such deceit, and removes himself Far from the thoughts which Are without understanding,
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and will not acquit a dissembler of his words; and will not acquit a dissembler of his words;
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there is nothing of the Divels method, nothing of the Die, or hand, no windings nor turnings in what he teacheth,
there is nothing of the Devils method, nothing of the Die, or hand, no windings nor turnings in what he Teaches,
a-acp vbz pix pp-f dt ng1 n1, pix pp-f dt n1, cc n1, dx n2-vvg ccx n2-vvg p-acp r-crq pns31 vvz,
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but verus vera dicit, being a spirit of truth, he speaks the truth, and nothing but he truth,
but verus vera dicit, being a Spirit of truth, he speaks the truth, and nothing but he truth,
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and for our behoof and advantage, that we may believe it, and build upon it,
and for our behoof and advantage, that we may believe it, and built upon it,
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and by his discipline raise our selves up to that end, for which he is pleased to come and be our teacher.
and by his discipline raise our selves up to that end, for which he is pleased to come and be our teacher.
cc p-acp po31 n1 vvi po12 n2 a-acp p-acp d n1, p-acp r-crq pns31 vbz vvn pc-acp vvi cc vbb po12 n1.
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1584
And as he cannot dissemble, so in the next place, flatter us he cannot;
And as he cannot dissemble, so in the next place, flatter us he cannot;
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1585
the inseparable mark and character of the evill spirit, qui arridet ut saeviat, who smiles upon us, that he may rage against us, lifts us up that he may cast us down;
the inseparable mark and character of the evil Spirit, qui arridet ut saeviat, who smiles upon us, that he may rage against us, lifts us up that he may cast us down;
dt j n1 cc n1 pp-f dt j-jn n1, fw-la fw-la fw-la fw-la, r-crq vvz p-acp pno12, cst pns31 vmb vvi p-acp pno12, vvz pno12 a-acp cst pns31 vmb vvi pno12 p-acp;
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1586
whose exaltations are foiles, whose favours are deceits, whose smiles and kisses are wounds;
whose exaltations Are foils, whose favours Are Deceits, whose smiles and Kisses Are wounds;
rg-crq n2 vbr n2, rg-crq n2 vbr n2, rg-crq n2 cc n2 vbr n2;
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1587
for flattery is as a glasse for a fool to look upon, and so become more fool than before;
for flattery is as a glass for a fool to look upon, and so become more fool than before;
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1588
it is the fools eccho, by which he hears himself at the rebound, and thinks the wiseman spoke unto him;
it is the Fools echo, by which he hears himself At the rebound, and thinks the Wiseman spoke unto him;
pn31 vbz dt ng1 n1, p-acp r-crq pns31 vvz px31 p-acp dt n1, cc vvz dt n1 vvd p-acp pno31;
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1589
and it proceeds from the father of lies, not from the spirit of truth; who is the same yesterday, and to day, and for ever;
and it proceeds from the father of lies, not from the Spirit of truth; who is the same yesterday, and to day, and for ever;
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1590
who reproves drunkennesse, though in a Noah; adultery, though in a David; want of faith, though in a Peter, and layes our sins in order before us:
who reproves Drunkenness, though in a Noah; adultery, though in a David; want of faith, though in a Peter, and lays our Sins in order before us:
r-crq vvz n1, cs p-acp dt np1; n1, cs p-acp dt np1; vvb pp-f n1, cs p-acp dt np1, cc vvz po12 n2 p-acp n1 p-acp pno12:
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1591
his precepts are plain, his law is in thunder, his threatnings earnest and vehement;
his Precepts Are plain, his law is in thunder, his threatenings earnest and vehement;
png31 n2 vbr j, po31 n1 vbz p-acp n1, po31 n2-vvg j cc j;
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1592
he calls Adam from behind the bush, strikes Ananias dead for his hypocrisie, and for lying to the holy Spirit deprives him of his own.
he calls Adam from behind the bush, strikes Ananias dead for his hypocrisy, and for lying to the holy Spirit deprives him of his own.
pns31 vvz np1 p-acp p-acp dt n1, vvz np1 j p-acp po31 n1, cc p-acp vvg p-acp dt j n1 vvz pno31 pp-f po31 d.
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1593
Thy excuse to him is a libell, thy pretence fouler than thy sin; thy false worship of him is blasphemy, and thy form of godlinesse open impiety;
Thy excuse to him is a libel, thy pretence Fowler than thy since; thy false worship of him is blasphemy, and thy from of godliness open impiety;
po21 n1 p-acp pno31 vbz dt n1, po21 n1 jc cs po21 n1; po21 j n1 pp-f pno31 vbz n1, cc po21 n1 pp-f n1 j n1;
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1594
and where he enters the heart, Sin (which is the greatest errour, the grossest lye) removes it self, heaves and pants to go out, knocks at our breast,
and where he enters the heart, since (which is the greatest error, the Grossest lie) removes it self, heaves and pants to go out, knocks At our breast,
cc c-crq pns31 vvz dt n1, n1 (r-crq vbz dt js n1, dt js n1) vvz pn31 n1, vvz cc vvz pc-acp vvi av, vvz p-acp po12 n1,
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1595
and runs down at our eyes, and we hear it speak in sighs and grones unspeakable,
and runs down At our eyes, and we hear it speak in sighs and groans unspeakable,
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1596
and what was our delight, becomes our torment. In a word, he is a spirit of truth, and neither dissembles, to decieve us,
and what was our delight, becomes our torment. In a word, he is a Spirit of truth, and neither dissembles, to decieve us,
cc r-crq vbds po12 n1, vvz po12 n1. p-acp dt n1, pns31 vbz dt n1 pp-f n1, cc dx vvz, p-acp vvb pno12,
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1597
nor flatters, that we may deceive our selves;
nor flatters, that we may deceive our selves;
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1598
but verus vera dicit, being truth it self, tells us what we shall find to be most true, to keep us from the dangerous by-paths of errour and misprision, in which we may lose our selves, and be lost for ever.
but verus vera dicit, being truth it self, tells us what we shall find to be most true, to keep us from the dangerous bypaths of error and Misprision, in which we may loose our selves, and be lost for ever.
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1599
And this appears, & is visible in those lessons and precepts which he gives, which are so harmonious,
And this appears, & is visible in those Lessons and Precepts which he gives, which Are so harmonious,
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1600
so consonant, so agreeing with themselves, and so consonant and agreeable to that Image after which we were made, to fit and beautifie it when it is defaced,
so consonant, so agreeing with themselves, and so consonant and agreeable to that Image After which we were made, to fit and beautify it when it is defaced,
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1601
and repaire it when it is decayed, that so it may become in some proportion: & measure like unto him that made it:
and repair it when it is decayed, that so it may become in Some proportion: & measure like unto him that made it:
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1602
for this spirit doth not set up one precept against another, nor one text against another;
for this Spirit does not Set up one precept against Another, nor one text against Another;
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1603
doth not disanul his promises in his threats, nor check his threats with his promises;
does not disannul his promises in his Treats, nor check his Treats with his promises;
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1604
doth not forbid all Feare in confidence, nor shake our confidence, when he bids us feare; doth not set up meeknesse to abate our zeale, nor kindles zeale to consume our meeknesse; doth not teach Christian liberty, to shake off obedience to Government,
does not forbid all fear in confidence, nor shake our confidence, when he bids us Fear; does not Set up meekness to abate our zeal, nor kindles zeal to consume our meekness; does not teach Christian liberty, to shake off Obedience to Government,
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1605
nor prescribes obedience, to infringe and weaken our Christian liberty. This spirit is a spirit of truth, and never different from himself, never contradicts himself,
nor prescribes Obedience, to infringe and weaken our Christian liberty. This Spirit is a Spirit of truth, and never different from himself, never contradicts himself,
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1606
but is equall in all his wayes; the same in that truth which pleaseth thee, and that which pincheth thee;
but is equal in all his ways; the same in that truth which Pleases thee, and that which pincheth thee;
cc-acp vbz j-jn p-acp d po31 n2; dt d p-acp d n1 r-crq vvz pno21, cc cst r-crq vvz pno21;
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1607
in that which thou consentest to, and that which thou runn•st from; in that which will rayse thy spirit, and that, which will wound thy spirit:
in that which thou consentest to, and that which thou runn•st from; in that which will raise thy Spirit, and that, which will wound thy Spirit:
p-acp d r-crq pns21 vv2 p-acp, cc cst r-crq pns21 vv2 p-acp; p-acp d r-crq vmb vvi po21 n1, cc cst, r-crq vmb vvi po21 n1:
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1608
And the reason why men who talk so much of the spirit doe fall into grosse and pernicious errors, is from hence, that they will not be like the spirit in this, equall,
And the reason why men who talk so much of the Spirit do fallen into gross and pernicious errors, is from hence, that they will not be like the Spirit in this, equal,
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1609
and like unto themselves in all their wayes;
and like unto themselves in all their ways;
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1610
that they lay claime to him in that Text which seemeth to comply with their humour,
that they lay claim to him in that Text which seems to comply with their humour,
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1611
but discharge, and leave him in that which should purge it;
but discharge, and leave him in that which should purge it;
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1612
that upon the beck, as it were, of some place of Scripture, which upon the first face and appearance, looks favourably upon their present inclinations, they run violently on this side, animated and posted on by that which was not in the Text,
that upon the beck, as it were, of Some place of Scripture, which upon the First face and appearance, looks favourably upon their present inclinations, they run violently on this side, animated and posted on by that which was not in the Text,
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1613
but in their lusts and fancy, and never look back upon other testimonies of divine Authority, that Army of evidences, as Tertullian speaks, which are openly prest out and marshall'd against them, which might well put them to a halt and deliberation;
but in their Lustiest and fancy, and never look back upon other testimonies of divine authority, that Army of evidences, as Tertullian speaks, which Are openly pressed out and marshaled against them, which might well put them to a halt and deliberation;
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1614
which might stay and drive back their intention, and settle them at last in the truth, which consists in a moderation betwixt two extremes:
which might stay and drive back their intention, and settle them At last in the truth, which consists in a moderation betwixt two extremes:
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1615
For we may be zealous, and not cruell; we may be devout, and not superstitious; we may hate Idolatry, and not commit Sacriledge;
For we may be zealous, and not cruel; we may be devout, and not superstitious; we may hate Idolatry, and not commit Sacrilege;
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1666
shewes us vanity in riches, folly in honour, death and destruction in the pomp of this world;
shows us vanity in riches, folly in honour, death and destruction in the pomp of this world;
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1616
we may stand fast in our Christian liberty, and not make it a cloak of maliciousnesse; if we did follow the spirit in all his wayes, who in all his wayes is a Spirit of truth; for he commandeth zeale, and forbids Rage; he commends devotion, and forbids superstition; he condemns Idolatry, yea,
we may stand fast in our Christian liberty, and not make it a cloak of maliciousness; if we did follow the Spirit in all his ways, who in all his ways is a Spirit of truth; for he commands zeal, and forbids Rage; he commends devotion, and forbids Superstition; he condemns Idolatry, yea,
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1617
and condemns sacriledge; he preacheth liberty, and preacheth obedience to superiours, and in all is he same spirit.
and condemns sacrilege; he Preacheth liberty, and Preacheth Obedience to superiors, and in all is he same Spirit.
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1618
And this spirit did come, and Christ did send him;
And this Spirit did come, and christ did send him;
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1619
and in the next place, to this end he came, to be our leader, to guide us in the wayes of truth, to help our infirmities, to be our conduct, to carry us on to the end;
and in the next place, to this end he Come, to be our leader, to guide us in the ways of truth, to help our infirmities, to be our conduct, to carry us on to the end;
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1620
which is nomen officii, the name of his office, and Administration, which one would think, were but a low office for the spirit of God,
which is Nome Officii, the name of his office, and Administration, which one would think, were but a low office for the Spirit of God,
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1621
and yet these are magnalia spiriûts, the wonderfull things of the spirit, and doe no lesse proclaime his divinity then the Creation of the world;
and yet these Are magnalia spiriûts, the wonderful things of the Spirit, and do no less proclaim his divinity then the Creation of the world;
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1622
we wonder the blind should see, the lame goe, the deaf heare, the dead be raysed up,
we wonder the blind should see, the lame go, the deaf hear, the dead be raised up,
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1623
but doth it not follow, pauperes Evangelizantur, the poore receive that Gospel? weigh it well,
but does it not follow, Paupers Evangelizantur, the poor receive that Gospel? weigh it well,
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1624
and in the Ballance of the fanctuary, as great a miracle as the former.
and in the Balance of the fanctuary, as great a miracle as the former.
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1625
And this his Advent and coming was free and voluntary, and though he was sent from the Father, and the sonne, yet sponte venit, he came of his own accord,
And this his Advent and coming was free and voluntary, and though he was sent from the Father, and the son, yet sponte venit, he Come of his own accord,
cc d po31 vvi cc vvg vbds j cc j-jn, cc cs pns31 vbds vvn p-acp dt n1, cc dt n1, av fw-la fw-la, pns31 vvd pp-f po31 d n1,
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1626
and he not onely comes, but sends himself, say the schooles, as he dayly works those changes and alterations in his creature.
and he not only comes, but sends himself, say the Schools, as he daily works those changes and alterations in his creature.
cc pns31 xx av-j vvz, cc-acp vvz px31, vvb dt n2, c-acp pns31 av-j vvz d n2 cc n2 p-acp po31 n1.
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1627
These words to be sent, and to come, and the like, are not words of diminution or disparagement:
These words to be sent, and to come, and the like, Are not words of diminution or disparagement:
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1628
He came in no servile manner, but as a Lord; as a friend, from a friend as in a letter, the very mind of him that sent it;
He Come in no servile manner, but as a Lord; as a friend, from a friend as in a Letter, the very mind of him that sent it;
pns31 vvd p-acp dx j n1, cc-acp c-acp dt n1; p-acp dt n1, p-acp dt n1 c-acp p-acp dt n1, dt j n1 pp-f pno31 cst vvd pn31;
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1629
which shewes an agreement, and concord with him that sent him, but implyes no inferiority, no degree of servility or subjection.
which shows an agreement, and concord with him that sent him, but Implies no inferiority, no degree of servility or subjection.
r-crq vvz dt n1, cc n1 p-acp pno31 cst vvd pno31, cc-acp vvz dx n1, dx n1 pp-f n1 cc n1.
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1630
Yet some there have been, who have stumbled at the shadow which this word hath cast,
Yet Some there have been, who have stumbled At the shadow which this word hath cast,
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1631
or indeed at their own, and for this made him no more then a Creature, NONLATINALPHABET, a supernumerary God, brought in to serve,
or indeed At their own, and for this made him no more then a Creature,, a supernumerary God, brought in to serve,
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1632
and minister, and no distinct person of the blessed Trinity.
and minister, and no distinct person of the blessed Trinity.
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1633
But what a grosse error, what foule ingratitude is this, to call his goodnesse servility? his coming to us, submission and obedience? and count him not a God,
But what a gross error, what foul ingratitude is this, to call his Goodness servility? his coming to us, submission and Obedience? and count him not a God,
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1634
because by his gracious operation, he is pleased to dwell in men, and make them his Tabernacle? why may we not as warrantably conceive so of either person? For God (with reverence to so high a Majesty) serves us more then we doe him, who are nothing, but by his breath and power;
Because by his gracious operation, he is pleased to dwell in men, and make them his Tabernacle? why may we not as warrantably conceive so of either person? For God (with Reverence to so high a Majesty) serves us more then we do him, who Are nothing, but by his breath and power;
c-acp p-acp po31 j n1, pns31 vbz vvn pc-acp vvi p-acp n2, cc vvi pno32 po31 n1? q-crq vmb pns12 xx p-acp av-j vvi av pp-f d n1? p-acp np1 (p-acp n1 p-acp av j dt n1) vvz pno12 dc cs pns12 vdb pno31, r-crq vbr pix, p-acp p-acp po31 n1 cc n1;
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1635
he serves us every day, nay, he Feedeth they young Ravens that call upon him.
he serves us every day, nay, he Feeds they young Ravens that call upon him.
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1636
He knocks at our doores, he intreats, waits, suffers, commands us to serve one another, commands his Angels to serve, & minister unto us;
He knocks At our doors, he intreats, waits, suffers, commands us to serve one Another, commands his Angels to serve, & minister unto us;
pns31 vvz p-acp po12 n2, pns31 vvz, vvz, vvz, vvz pno12 pc-acp vvi pi j-jn, vvz po31 n2 pc-acp vvi, cc vvi p-acp pno12;
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res rationes { que } nostras curat, he keeps our Accounts numbers our teares, watcheth our prayers, in our misery in the deepest dungeon he is with us.Rest rationes { que } nostras curate, he keeps our Accounts numbers our tears, watches our Prayers, in our misery in the Deepest dungeon he is with us.
fw-la fw-la { fw-fr } fw-la n1, pns31 vvz po12 n2 n2 po12 n2, vvz po12 n2, p-acp po12 n1 p-acp dt js-jn n1 pns31 vbz p-acp pno12.
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And these are no disparagements, but Arguments of his excellency, and infinite goodnesse, and faire lessons to us, not to be wanting to our selves,
And these Are no disparagements, but Arguments of his excellency, and infinite Goodness, and fair Lessons to us, not to be wanting to our selves,
cc d vbr dx n2, cc-acp n2 pp-f po31 n1, cc j n1, cc j n2 p-acp pno12, xx pc-acp vbi vvg p-acp po12 n2,
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and our brethren, who have God himself thus carefully waiting upon us;
and our brothers, who have God himself thus carefully waiting upon us;
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and to remember us, that to serve our brethren, is to exalt and advance and rayse us up to be like unto him.
and to Remember us, that to serve our brothers, is to exalt and advance and raise us up to be like unto him.
cc pc-acp vvi pno12, cst p-acp vvb po12 n2, vbz pc-acp vvi cc vvi cc vvi pno12 a-acp pc-acp vbi j p-acp pno31.
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When we wash our brethrens feet, when we bind up their wounds, when we sit down in the dust with them,
When we wash our Brothers' feet, when we bind up their wounds, when we fit down in the dust with them,
c-crq pns12 vvb po12 ng2 n2, c-crq pns12 vvb a-acp po32 n2, c-crq pns12 vvb a-acp p-acp dt n1 p-acp pno32,
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when we visit them in prison, and minister to them on their bed of sicknesse, we may think we debase our selves,
when we visit them in prison, and minister to them on their Bed of sickness, we may think we debase our selves,
c-crq pns12 vvb pno32 p-acp n1, cc vvi p-acp pno32 p-acp po32 n1 pp-f n1, pns12 vmb vvi pns12 vvb po12 n2,
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and doe decrease as it were;
and do decrease as it were;
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but it is our honour, our Crown, our conformity to him, who was the servant of God, and our servant,
but it is our honour, our Crown, our conformity to him, who was the servant of God, and our servant,
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and made himself like unto us, that he might serve us in his flesh, and doth so to the end of the world invisibly by his spirit. Tis the spirits honour to be sent, to be a leader, a conduct, and though sent he be,
and made himself like unto us, that he might serve us in his Flesh, and does so to the end of the world invisibly by his Spirit. This the spirits honour to be sent, to be a leader, a conduct, and though sent he be,
cc vvd px31 av-j p-acp pno12, cst pns31 vmd vvi pno12 p-acp po31 n1, cc vdz av p-acp dt n1 pp-f dt n1 av-j p-acp po31 n1. pn31|vbz dt n2 n1 pc-acp vbi vvn, pc-acp vbi dt n1, dt vvb, cc cs vvn pns31 vbb,
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yet he is as free an Agent as the sonne, and the sonne as the Father.
yet he is as free an Agent as the son, and the son as the Father.
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Tertullian calls him Christi vicarium, Christs vicar here on earth to supply his place;Tertullian calls him Christ Vicar, Christ vicar Here on earth to supply his place;
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but that argues no inequality, for then the sonne too must be unequall to the Father;
but that argues no inequality, for then the son too must be unequal to the Father;
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for his Angel, his Messenger he was, and went about his fathers businesse. And to conclude this;
for his Angel, his Messenger he was, and went about his Father's business. And to conclude this;
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in a farr remote, and more qualifyed sense we are his vicars, his deputies, his Stewards here on earth,
in a Far remote, and more qualified sense we Are his Vicars, his deputies, his Stewards Here on earth,
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and every Idol, every vanity made a God? but the truth here, which the spirit teacheth, discovers all, pulls off the vayle, shewes us the true countenance and face of things, that we may not be deceived;
and every Idol, every vanity made a God? but the truth Here, which the Spirit Teaches, discovers all, pulls off the Vail, shows us the true countenance and face of things, that we may not be deceived;
cc d n1, d n1 vvd dt n1? p-acp dt n1 av, r-crq dt n1 vvz, vvz d, vvz a-acp dt n1, vvz pno12 dt j n1 cc n1 pp-f n2, cst pns12 vmb xx vbi vvn;
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and 'tis no servility, 'tis our honour and glory to doe his business to serve one another in love, to be Servants, to be Angels (I had almost said) to be holy Ghosts one to another? As my Father sent me, saith our Saviour to his Disciples, so send I you, and he sends us too, who are Haereditarii Christi Discipuli, Christs Disciples by inheritance and succession, that every one as he is endowed from above, should serve him, by serving one another;
and it's no servility, it's our honour and glory to do his business to serve one Another in love, to be Servants, to be Angels (I had almost said) to be holy Ghosts one to Another? As my Father sent me, Says our Saviour to his Disciples, so send I you, and he sends us too, who Are Haereditarii Christ disciples, Christ Disciples by inheritance and succession, that every one as he is endowed from above, should serve him, by serving one Another;
cc pn31|vbz dx n1, pn31|vbz po12 n1 cc n1 pc-acp vdi po31 n1 pc-acp vvi pi j-jn p-acp n1, pc-acp vbi n2, pc-acp vbi n2 (pns11 vhd av vvn) pc-acp vbi j n2 pi p-acp j-jn? p-acp po11 n1 vvd pno11, vvz po12 n1 p-acp po31 n2, av vvb pns11 pn22, cc pns31 vvz pno12 av, r-crq vbr np1 fw-la fw-la, npg1 n2 p-acp n1 cc n1, cst d pi c-acp pns31 vbz vvn p-acp a-acp, vmd vvi pno31, p-acp vvg pi j-jn;
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and though our serving him cannot deserve that name, yet is he pleased to call it helping him; that we should help him to feed the hungry, to guide the blind,
and though our serving him cannot deserve that name, yet is he pleased to call it helping him; that we should help him to feed the hungry, to guide the blind,
cc cs po12 vvg pno31 vmbx vvi d n1, av vbz pns31 vvn pc-acp vvi pn31 vvg pno31; cst pns12 vmd vvi pno31 pc-acp vvi dt j, pc-acp vvi dt j,
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and teach the ignorant, and so be the Spirits Vicars, as he is Christs;
and teach the ignorant, and so be the Spirits Vicars, as he is Christ;
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that Christ may fill us more and more with his spirit, which may guide and conduct us through the manifold errors of this life, through darkness and confusion, into that truth which may lead us to bliss.
that christ may fill us more and more with his Spirit, which may guide and conduct us through the manifold errors of this life, through darkness and confusion, into that truth which may led us to bliss.
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For as he is a spirit of Truth, so in the next place, the lesson which he teacheth is Truth, even that truth, which is an Art, (Saint Austin calls it so) and a law to direct and confine all other Arts, quâ praeeunte seculi fluctus calcamus, which goes before us in our way, For as he is a Spirit of Truth, so in the next place, the Lesson which he Teaches is Truth, even that truth, which is an Art, (Saint Austin calls it so) and a law to Direct and confine all other Arts, quâ praeeunte Seculi Fluctus calcamus, which Goes before us in our Way,
c-acp c-acp pns31 vbz dt n1 pp-f n1, av p-acp dt ord n1, dt n1 r-crq pns31 vvz vbz n1, av d n1, r-crq vbz dt n1, (n1 np1 vvz pn31 av) cc dt n1 pc-acp vvi cc vvi d j-jn n2, fw-la n1 fw-la fw-la fw-la, r-crq vvz p-acp pno12 p-acp po12 n1,
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and through all the surges of this present world, brings us to the presence of God, who is truth is self;
and through all the surges of this present world, brings us to the presence of God, who is truth is self;
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a truth, which leads us to our Originall, to the Rock, out of which we were hewen,
a truth, which leads us to our Original, to the Rock, out of which we were hewn,
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and brings us back to our God, who made us not for the vanities of this world, but for himself;
and brings us back to our God, who made us not for the vanities of this world, but for himself;
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an Art to cast down all Babells, all towring and lofty imaginations, which present unto us falshoods for truths, appearances for realities, plagues for peace; which scatter and divide our soules, powre them out upon variety of unlawfull objects, which deceive us in the very nature, and end of things.
an Art to cast down all Babells, all towering and lofty Imaginations, which present unto us falsehoods for truths, appearances for realities, plagues for peace; which scatter and divide our Souls, pour them out upon variety of unlawful objects, which deceive us in the very nature, and end of things.
dt n1 pc-acp vvi a-acp d n2, d j-vvg cc j n2, r-crq vvb p-acp pno12 n2 p-acp n2, n2 p-acp n2, n2 p-acp n1; r-crq vvb cc vvi po12 n2, vvi pno32 av p-acp n1 pp-f j n2, r-crq vvb pno12 p-acp dt j n1, cc n1 pp-f n2.
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For as this spirit brought life and immortality to light, 2 Time. 1.10. (for whatsoever the prophets and great Rabbies had spoken of immortality, was but darknesse in comparison of this great light) so it also discovered the errors,
For as this Spirit brought life and immortality to Light, 2 Time. 1.10. (for whatsoever the Prophets and great Rabbies had spoken of immortality, was but darkness in comparison of this great Light) so it also discovered the errors,
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and horror of those follies which we lookt upon with love and admiration, as upon heaven it self.
and horror of those follies which we looked upon with love and admiration, as upon heaven it self.
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What a price doth luxury place on wealth and riches? what horror on nakednesse and poverty? How doth a jewell glitter in my eyes,
What a price does luxury place on wealth and riches? what horror on nakedness and poverty? How does a jewel glitter in my eyes,
q-crq dt n1 vdz n1 vvi p-acp n1 cc n2? q-crq n1 p-acp n1 cc n1? q-crq vdz dt n1 j p-acp po11 n2,
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and what a slurr is there upon virtue? what Glory doth the pomp of the world present,
and what a slurr is there upon virtue? what Glory does the pomp of the world present,
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and what a sad and sullen aspect hath righteousnesse? How is God thrust out,
and what a sad and sullen aspect hath righteousness? How is God thrust out,
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placeth God in his Throne, and man where he should be, at his footstoole, bowing before him, which is the readiest way to be lifted up unto him,
places God in his Throne, and man where he should be, At his footstool, bowing before him, which is the Readiest Way to be lifted up unto him,
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and to be with him for evermore.
and to be with him for evermore.
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In a word, a truth of power to unite us to our God, that brings with it the knowledge of Christ, the wisdome of God, which presents those precepts and doctrines which lead to happinesse;
In a word, a truth of power to unite us to our God, that brings with it the knowledge of christ, the Wisdom of God, which presents those Precepts and doctrines which led to happiness;
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a truth that goes along with us in all our wayes, waits on us on our bed of sicknesse, leaves us not at our death,
a truth that Goes along with us in all our ways, waits on us on our Bed of sickness, leaves us not At our death,
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but followes us, and will rise again with us unto judgement, and there either acquit or condemn us, either be our Judge or Advocate.
but follows us, and will rise again with us unto judgement, and there either acquit or condemn us, either be our Judge or Advocate.
cc-acp vvz pno12, cc vmb vvi av p-acp pno12 p-acp n1, cc a-acp d vvb cc vvb pno12, d vbb po12 n1 cc n1.
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For if we make it our friend here, it shall then look lovely on us, and speak good things for us;
For if we make it our friend Here, it shall then look lovely on us, and speak good things for us;
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but if we despise it, and put it under our basest desires and vile affections, it will then fight against us,
but if we despise it, and put it under our Basest Desires and vile affections, it will then fight against us,
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and triumph over us, and tread us down into the lowest pit. Christ is not more gracious then this truth to them that love it;
and triumph over us, and tread us down into the lowest pit. christ is not more gracious then this truth to them that love it;
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but to those who will not learne, shall be Tribulation and anguish; the Sun turn'd into Bloud, the world on fire, the voyce of the Archangel, the Trump of God, the severe countenance of the Judge will not be more terrible then this truth to them that have despised it.
but to those who will not Learn, shall be Tribulation and anguish; the Sun turned into Blood, the world on fire, the voice of the Archangel, the Trump of God, the severe countenance of the Judge will not be more terrible then this truth to them that have despised it.
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For Christ Jesus shall judge the secrets of the heart, acquit the just, condemn the impenitent, according to this truth which the spirit teacheth, according, saith Saint Paul, to my Gospel, Rom. 2.16. This is the lesson, The spirit teacheth truth; let us now see the extent of it, which is large and universall;
For christ jesus shall judge the secrets of the heart, acquit the just, condemn the impenitent, according to this truth which the Spirit Teaches, according, Says Saint Paul, to my Gospel, Rom. 2.16. This is the Lesson, The Spirit Teaches truth; let us now see the extent of it, which is large and universal;
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for the spirit doth not teach us by halves, doth not teach some truths and conceal others,
for the Spirit does not teach us by halves, does not teach Some truths and conceal Others,
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but teacheth all truth, makes his disciples and followers free from all errors that are dangerous, and full of saving knowledge.
but Teaches all truth, makes his Disciples and followers free from all errors that Are dangerous, and full of Saving knowledge.
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For saving knowledge is all indeed, that truth which brings me to my end, is all, and there is nothing more to be known;
For Saving knowledge is all indeed, that truth which brings me to my end, is all, and there is nothing more to be known;
p-acp vvg n1 vbz d av, cst n1 r-crq vvz pno11 p-acp po11 n1, vbz av-d, cc pc-acp vbz pix av-dc pc-acp vbi vvn;
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I desired to know nothing but Christ and him crucified, saith S. Paul, 1 Cor. 2.2.I desired to know nothing but christ and him Crucified, Says S. Paul, 1 Cor. 2.2.
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here his desire hath a Non ultra; this truth is all, this joyns heaven and earth together, God and man, mortality and immortality, misery and happiness in one, drawes us neer unto God,
Here his desire hath a Non ultra; this truth is all, this joins heaven and earth together, God and man, mortality and immortality, misery and happiness in one, draws us near unto God,
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and makes us one with him.
and makes us one with him.
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but to the means, to every step, and passage, and approch, to every help and advantage towards it,
but to the means, to every step, and passage, and approach, to every help and advantage towards it,
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This is the Spirits lesson, Commentum Divinitatis, the invention of the divine Spirit, as faith is called the gift of God, not onely because it is given to every believer, (and too many are too willing to stay till it be given) but because this spirit first found out the way to save us by so weak a means as Faith.
This is the Spirits Lesson, Commentum Divinitatis, the invention of the divine Spirit, as faith is called the gift of God, not only Because it is given to every believer, (and too many Are too willing to stay till it be given) but Because this Spirit First found out the Way to save us by so weak a means as Faith.
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And as he first found it out, so he teacheth it, and leaves out nothing, not a tittle, not an Iota, which may serve to compleat & perfect this Divine Science.
And as he First found it out, so he Teaches it, and leaves out nothing, not a tittle, not an Iota, which may serve to complete & perfect this Divine Science.
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1686
In the book of God are all our members written; All the members? yea, and all the faculties of our soul;
In the book of God Are all our members written; All the members? yea, and all the faculties of our soul;
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and in his Gospel, his Spirit hath framed rules and precepts to order and regulate them all in every act, in every motion, and inclination;
and in his Gospel, his Spirit hath framed rules and Precepts to order and regulate them all in every act, in every motion, and inclination;
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which if the Eye offend, pluck it out, if the Hand, cut it off; which limit the understanding to the knowledg of God, which bind the will to obedience,
which if the Eye offend, pluck it out, if the Hand, Cut it off; which limit the understanding to the knowledge of God, which bind the will to Obedience,
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1689
and moderate & confine our Affections, level our hope, fix our joy, stint our sorrow, which frame our speech, compose our gesture, fashion our Apparel, set and methodize our outward behaviour.
and moderate & confine our Affections, level our hope, fix our joy, stint our sorrow, which frame our speech, compose our gesture, fashion our Apparel, Set and Methodise our outward behaviour.
cc vvi cc vvi po12 n2, vvb po12 n1, vvb po12 n1, vvb po12 n1, r-crq vvb po12 n1, vvb po12 n1, vvb po12 n1, vvn cc vvi po12 j n1.
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1690
Instances in Scripture, in every particular, are many and obvious; and what should I more say;
Instances in Scripture, in every particular, Are many and obvious; and what should I more say;
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1691
for the time would faile me to mention them all:
for the time would fail me to mention them all:
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1692
In a word then, this truth, which the spirit teacheth, is fitted to the whole man, fitted to every member of the body, to every faculty of the soule, fitted to us in every condition, in every relation;
In a word then, this truth, which the Spirit Teaches, is fitted to the Whole man, fitted to every member of the body, to every faculty of the soul, fitted to us in every condition, in every Relation;
p-acp dt n1 av, d n1, r-crq dt n1 vvz, vbz vvn p-acp dt j-jn n1, vvn p-acp d n1 pp-f dt n1, p-acp d n1 pp-f dt n1, vvn p-acp pno12 p-acp d n1, p-acp d n1;
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1693
it will reign with thee, it will serve with thee, it will manage thy riches, it will comfort thy poverty, ascend the throne with thee,
it will Reign with thee, it will serve with thee, it will manage thy riches, it will Comfort thy poverty, ascend the throne with thee,
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1694
and sit down with thee on the dunghill;
and fit down with thee on the dunghill;
cc vvb a-acp p-acp pno21 p-acp dt n1;
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1695
it will pray with thee, it will fast with thee, it will labour with thee, it will rest and keep a Sabbath with thee;
it will pray with thee, it will fast with thee, it will labour with thee, it will rest and keep a Sabbath with thee;
pn31 vmb vvi p-acp pno21, pn31 vmb av-j p-acp pno21, pn31 vmb vvi p-acp pno21, pn31 vmb vvi cc vvi dt n1 p-acp pno21;
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1696
it will govern a Church, it will order thy Family;
it will govern a Church, it will order thy Family;
pn31 vmb vvi dt n1, pn31 vmb vvi po21 n1;
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1697
it will raise a kingdome within thee, it will be thy Angel to carry thee into Abrahams bosome,
it will raise a Kingdom within thee, it will be thy Angel to carry thee into Abrahams bosom,
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1698
and set a crown of glory upon thy head.
and Set a crown of glory upon thy head.
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1699
And is there yet any more? or what need more than that which is necessary? There can be but one God, one Heaven, one Religion, one way to blessednesse,And is there yet any more? or what need more than that which is necessary? There can be but one God, one Heaven, one Religion, one Way to blessedness,
cc vbz a-acp av d dc? cc r-crq n1 av-dc cs d r-crq vbz j? pc-acp vmb vbi p-acp crd np1, crd n1, crd n1, crd n1 p-acp n1,
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1700
and there is but one Truth, and that is it which the Spirit teacheth;
and there is but one Truth, and that is it which the Spirit Teaches;
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1701
and this runs the whole compass of it, directs us not onely ad ultimum, sed usque ad ultimum, not onely to that which is the end,
and this runs the Whole compass of it, directs us not only ad ultimum, sed usque ad ultimum, not only to that which is the end,
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1780
so their power might be as universall as the world.
so their power might be as universal as the world.
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1703
and so unites us to this one God, gives us right to this one Heaven, and brings us home to that one end for which we were made.
and so unites us to this one God, gives us right to this one Heaven, and brings us home to that one end for which we were made.
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1704
And is there yet any more? And is there yet any more?
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1705
Yes, particular cases may be so many and various, that they cannot all come within the compass of this truth, which the spirit hath plainly taught;
Yes, particular cases may be so many and various, that they cannot all come within the compass of this truth, which the Spirit hath plainly taught;
uh, j n2 vmb vbi av d cc j, cst pns32 vmbx av-d vvi p-acp dt n1 pp-f d n1, r-crq dt n1 vhz av-j vvn;
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1706
'tis true, but then, for the most part they are cases of our own making;
it's true, but then, for the most part they Are cases of our own making;
pn31|vbz j, cc-acp av, p-acp dt av-ds n1 pns32 vbr n2 pp-f po12 d vvg;
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1707
cases which we need not make, cases sometimes raised by weakness, sometimes by wilfulness, sometimes even by sin it self, which reignes in our mortall bodies,
cases which we need not make, cases sometime raised by weakness, sometime by wilfulness, sometime even by since it self, which reigns in our Mortal bodies,
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1708
and to such, this lesson of the Spirit is as an Ax to cut them, off.
and to such, this Lesson of the Spirit is as an Ax to Cut them, off.
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1709
But be their Originall what it will, if this truth reach them not, or if they bear no Analogy or affinity with that which the Spirit hath taught,
But be their Original what it will, if this truth reach them not, or if they bear no Analogy or affinity with that which the Spirit hath taught,
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1710
nor depend upon it by any evident and necessary consequence, they are not to be reckoned in the number of those which concern us,
nor depend upon it by any evident and necessary consequence, they Are not to be reckoned in the number of those which concern us,
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1711
because we are assured that he hath led us into all truth that is necessary.
Because we Are assured that he hath led us into all truth that is necessary.
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1712
Some things indeed there are, which are indifferent in themselves, quae lex nec vetat nec jubet, which this Spirit neither commands not forbids,
some things indeed there Are, which Are indifferent in themselves, Quae lex nec Vetat nec jubet, which this Spirit neither commands not forbids,
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1713
but are made necessary by reason of some circumstance of time, or place, or quality,
but Are made necessary by reason of Some circumstance of time, or place, or quality,
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1714
or persons (for that which is necessary in it self, is alwayes necessary) and yet are in their own nature indifferent still;
or Persons (for that which is necessary in it self, is always necessary) and yet Are in their own nature indifferent still;
cc n2 (c-acp d r-crq vbz j p-acp pn31 n1, vbz av j) cc av vbr p-acp po32 d n1 j av;
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1715
veritas ad omnia occurrit, this truth (which is the spirits lesson) reacheth even these,veritas ad omnia occurrit, this truth (which is the spirits Lesson) reaches even these,
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1716
and containes a rule certain and infallible, to guide us in them (if we become not lawes unto our selves,
and contains a Rule certain and infallible, to guide us in them (if we become not laws unto our selves,
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1717
and fling it by) to wit, the rules of Charity and Christian prudence, to which if we give heed, it is impossible we should miscarry.
and fling it by) to wit, the rules of Charity and Christian prudence, to which if we give heed, it is impossible we should miscarry.
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1718
It is the love of our selves the love of the world, not charity, or spirituall wisdome, which make this noyse abroad, which rend the Church in pieces,
It is the love of our selves the love of the world, not charity, or spiritual Wisdom, which make this noise abroad, which rend the Church in Pieces,
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1719
and work this desolation on the earth;
and work this desolation on the earth;
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1720
it is the want of conscience, the neglect of conscience in the common and known wayes of our duty, which have raised so many needless cases of conscience, which if men had not hearkened to their lusts, had never shewn their head;
it is the want of conscience, the neglect of conscience in the Common and known ways of our duty, which have raised so many needless cases of conscience, which if men had not harkened to their Lustiest, had never shown their head;
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1721
had been, what indeed they are, nothing:
had been, what indeed they Are, nothing:
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1722
the acts of charity are manifest, 1 Cor. 13. She suffereth long, even injuries and errours,
the acts of charity Are manifest, 1 Cor. 13. She suffers long, even injuries and errors,
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1724
Charity is not rash to beat down every thing that had its first rise and beginning from Charity;Charity is not rash to beatrice down every thing that had its First rise and beginning from Charity;
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1725
is not puffed up, swells not against a harmless, yea, and an usefull constitution, though it be of man.is not puffed up, Swells not against a harmless, yea, and an useful constitution, though it be of man.
vbz xx vvn a-acp, vvz xx p-acp dt j, uh, cc dt j n1, cs pn31 vbb pp-f n1.
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1726
Doth not behave it self unseemly, layes not a necessity upon us of not doing that which lawful authority even then styles an indifferent thing,Does not behave it self unseemly, lays not a necessity upon us of not doing that which lawful Authority even then styles an indifferent thing,
vdz xx vvi pn31 n1 j, vvz xx dt n1 p-acp pno12 pp-f xx vdg d r-crq j n1 av av vvz dt j n1,
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1727
when it commands it to be done.
when it commands it to be done.
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1728
Charity seeketh not her own, treads not the publique peace under foot, to procure her own;Charity seeks not her own, treads not the public peace under foot, to procure her own;
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1729
Charity is not provoked, checks not at every feather, nor startles at that monster, which is a creation of our own:Charity is not provoked, Checks not At every feather, nor startles At that monster, which is a creation of our own:
n1 vbz xx vvn, vvz xx p-acp d n1, ccx vvz p-acp d n1, r-crq vbz dt n1 pp-f po12 d:
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1730
Charity thinketh no evil, doth not see a Serpent under every leaf, nor Idolatry in every bow of Devotion;Charity Thinketh no evil, does not see a Serpent under every leaf, nor Idolatry in every bow of Devotion;
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1731
if we were charitable, we could not but be peaceable;
if we were charitable, we could not but be peaceable;
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1732
if that which is the main of the Spirits lesson, did govern mens actions, there would be abundance of peace so long as the moon endureth.
if that which is the main of the Spirits Lesson, did govern men's actions, there would be abundance of peace so long as the moon Endureth.
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1733
Multa facienda sunt non jubente lege, sed liberâ charitate, saith Austin, Charity is free to do,Multa facienda sunt non jubente lege, sed liberâ charitate, Says Austin, Charity is free to do,
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1734
& suffer many things which the Spirit doth not expresly command, and yet doth command in generall,
& suffer many things which the Spirit does not expressly command, and yet does command in general,
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1735
when it commands and enjoyns obedience to Authority, which hath no larger circuit to walk and shew it self in,
when it commands and enjoins Obedience to authority, which hath no larger circuit to walk and show it self in,
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1736
than in things in themselves indifferent, which it may enioyn for orders sake, and the advantage of those things which are necessary, which are already under a higher and more binding law,
than in things in themselves indifferent, which it may enjoin for order sake, and the advantage of those things which Are necessary, which Are already under a higher and more binding law,
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1737
than any Potentate or Monarch of the earth can make.
than any Potentate or Monarch of the earth can make.
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1738
The acts, I say, of Charity are manifest, but those of Christian prudence are not particularly designed, because that eye is given us to view and consider particular occurrences and circumstances,
The acts, I say, of Charity Are manifest, but those of Christian prudence Are not particularly designed, Because that eye is given us to view and Consider particular occurrences and Circumstances,
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1739
and it depends upon those things which are without us;
and it depends upon those things which Are without us;
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1740
whereas Charity is an act of the will, and here, if we would be our selves,
whereas Charity is an act of the will, and Here, if we would be our selves,
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1741
or rather, if we would not be our selves, but be free from by-respects, and unwarrantable ends,
or rather, if we would not be our selves, but be free from by-respects, and unwarrantable ends,
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1742
if we would divest our selves of all hopes or feares of those things which may either shake,
if we would divest our selves of all hope's or fears of those things which may either shake,
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1743
or raise our estates, we cannot be to seek.
or raise our estates, we cannot be to seek.
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1744
For how easy is it to a disengaged and willing mind to apply a generall precept to particular actions? especially if Charity fill our hearts, which is the bond of perfection,
For how easy is it to a disengaged and willing mind to apply a general precept to particular actions? especially if Charity fill our hearts, which is the bound of perfection,
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1745
and the end and complement of the Law, which indeed is our spirituall wisdome? In a word, in these cases,
and the end and compliment of the Law, which indeed is our spiritual Wisdom? In a word, in these cases,
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1746
when we goe to consult with our reason, we cannot erre, if we leave not Charity behind us;
when we go to consult with our reason, we cannot err, if we leave not Charity behind us;
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1747
or if we should erre, our charity would have such an influence upon our errour, that it should trouble none but our selves:
or if we should err, our charity would have such an influence upon our error, that it should trouble none but our selves:
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1748
for Charity beareth all things, believeth all things, hopeth all things, endureth all things. And this is the extent of the Spirits lesson;
for Charity bears all things, Believeth all things, Hopes all things, Endureth all things. And this is the extent of the Spirits Lesson;
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1749
and if in other truths more subtill than necessary we are to seek, it matters not,
and if in other truths more subtle than necessary we Are to seek, it matters not,
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1750
for we need not seek them;
for we need not seek them;
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1751
for it is no sin not to know that which I cannot know, it is no sin to be no wiser than God hath made me;
for it is no since not to know that which I cannot know, it is no since to be no Wiser than God hath made me;
c-acp pn31 vbz dx n1 xx pc-acp vvi d r-crq pns11 vmbx vvi, pn31 vbz dx n1 pc-acp vbi dx jc cs np1 vhz vvn pno11;
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1752
or what need our curiosity rove abroad, when that which is all, and alone concerns us, lies in so narrow a compasse? In absoluto & facili aeternitas, saith Hilary, the way to heaven may seem rough and troublesome,
or what need our curiosity rove abroad, when that which is all, and alone concerns us, lies in so narrow a compass? In absoluto & Facili aeternitas, Says Hilary, the Way to heaven may seem rough and troublesome,
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1753
but it is an easy way, easy to find out, though not so easy at our first onset to walk in,
but it is an easy Way, easy to find out, though not so easy At our First onset to walk in,
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1754
and yet to those that tread and trace it often, as delightfull as Paradise it self.
and yet to those that tread and trace it often, as delightful as Paradise it self.
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1755
See, God hath shut up Eternity within the compasse of two words, Believe and Repent, which is a full and just commentary on the Spirits lesson, the summe of all that he taught, lay your foundation right, and then build upon it;
See, God hath shut up Eternity within the compass of two words, Believe and repent, which is a full and just commentary on the Spirits Lesson, the sum of all that he taught, lay your Foundation right, and then built upon it;
n1, np1 vhz vvn a-acp n1 p-acp dt n1 pp-f crd n2, vvb cc vvb, r-crq vbz dt j cc j n1 p-acp dt ng1 n1, dt n1 pp-f d cst pns31 vvd, vvb po22 n1 j-jn, cc av vvi p-acp pn31;
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because God loved you in Christ, do you love him in Christ; love him and keep his commandements,
Because God loved you in christ, do you love him in christ; love him and keep his Commandments,
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1757
than which no other way could have been found out to draw you neer unto God.
than which no other Way could have been found out to draw you near unto God.
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1758
Believe and Repent, this is all.Believe and repent, this is all.
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1759
Oh wicked abomination, whence art thou come to cover the earth with deceit, with malice? what defyance, what contentention, what gall and bitternesse amongst Christians? and yet this is all, Believe and Repent. The pen, the tongue, the sword, these are the weapons of our warfare.O wicked abomination, whence art thou come to cover the earth with deceit, with malice? what defiance, what contentention, what Gall and bitterness among Christians? and yet this is all, Believe and repent. The pen, the tongue, the sword, these Are the weapons of our warfare.
uh j n1, q-crq vb2r pns21 vvb pc-acp vvi dt n1 p-acp n1, p-acp n1? q-crq n1, r-crq n1, r-crq n1 cc n1 p-acp np1? cc av d vbz d, vvb cc vvb. dt n1, dt n1, dt n1, d vbr dt n2 pp-f po12 n1.
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1760
What ink, what blood hath been spilt in the cause of Religion? how many Innocents defamed? how many Saints anathematized? how many millions cut down with the sword? yet this is all, Believe and Repent. We hear the noyse of the whip,
What ink, what blood hath been spilled in the cause of Religion? how many Innocents defamed? how many Saints anathematized? how many millions Cut down with the sword? yet this is all, Believe and repent. We hear the noise of the whip,
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1761
and the ratling of the wheeles, and the prancing of the horses; the horseman lifteth up his bright speare and his glittering sword, Nah. 3.2,3.and the rattling of the wheels, and the prancing of the Horses; the horseman lifts up his bright spear and his glittering sword, Nah. 3.2,3.
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1781
And yet to them it was given in measure, and where measure is, there are degrees,
And yet to them it was given in measure, and where measure is, there Are Degrees,
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1762
Every part of Christendome almost is a stage of war, and the pretence is written in their banners, (you may see it waving in the aire) for God and Religion; and this is all, Believe and Repent. Who would once think the pillars of the earth should be thus shaken that the world should be turned into a worse Chaos than that out of which it was made? that there should be such wars and fightings amongst Christians,
Every part of Christendom almost is a stage of war, and the pretence is written in their banners, (you may see it waving in the air) for God and Religion; and this is all, Believe and repent. Who would once think the pillars of the earth should be thus shaken that the world should be turned into a Worse Chaos than that out of which it was made? that there should be such wars and fightings among Christians,
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1763
for that which is shut up and brought unto us in these two words, Believe and Repent? for all the truth, which is necessary, which will be sufficient to lift us to our end,
for that which is shut up and brought unto us in these two words, Believe and repent? for all the truth, which is necessary, which will be sufficient to lift us to our end,
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1764
and raise us to happinesse, can make no larger a circumference than this; this is the Law and the Prophets, or rather, this is the Gospel of Christ;
and raise us to happiness, can make no larger a circumference than this; this is the Law and the prophets, or rather, this is the Gospel of christ;
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1765
this is the whole will of God; in this is knowledge, justification, redemption and holiness;
this is the Whole will of God; in this is knowledge, justification, redemption and holiness;
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1766
this is the Spirits lesson, and all other lessons are no lessons, not worth the learning,
this is the Spirits Lesson, and all other Lessons Are no Lessons, not worth the learning,
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1767
further than they help and improve us in this.
further than they help and improve us in this.
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1768
In a word, this is all in all, and within this narrow compass we may walk out our span of time,
In a word, this is all in all, and within this narrow compass we may walk out our span of time,
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1769
and by the conduct of the same Spirit, in the end of it attain to that perfection and glory, which shall never have an end.
and by the conduct of the same Spirit, in the end of it attain to that perfection and glory, which shall never have an end.
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1770
And so from the lesson and extent of it, we passe to the manner and method of the spirits Teaching;
And so from the Lesson and extent of it, we pass to the manner and method of the spirits Teaching;
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1771
it is not Raptus, a forcible and violent drawing, but ductus (NONLATINALPHABET is the word) a gentle leading, and guiding into all truth:
it is not Raptus, a forcible and violent drawing, but ductus (is the word) a gentle leading, and guiding into all truth:
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1772
Ducet vos, He shall lead you into all truth.Ducet vos, He shall led you into all truth.
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1773
And now we know our Teacher, and the Lesson, it will be good to know the method of this Discipline;
And now we know our Teacher, and the lesson, it will be good to know the method of this Discipline;
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1774
The word is NONLATINALPHABET, he shall lead you, which implyes a capability, a preparednesse, a willingnesse in them to be led;
The word is, he shall led you, which Implies a capability, a preparedness, a willingness in them to be led;
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1775
and the spirit that leadeth us, teacheth us also to follow him; not to resist him, that he may lead us;
and the Spirit that leads us, Teaches us also to follow him; not to resist him, that he may led us;
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1776
not to grieve him by our backwardnesse, that he may fill us with joy; not to quench him, that he may enlighten us; NONLATINALPHABET, 2 Tim. 1.6. to stir up his gifts, that they dye not in us.
not to grieve him by our backwardness, that he may fill us with joy; not to quench him, that he may enlighten us;, 2 Tim. 1.6. to stir up his Gifts, that they die not in us.
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1777
Now this promise was directly and primarily made to the Apostles, whose Commission was extraordinary,
Now this promise was directly and primarily made to the Apostles, whose Commission was extraordinary,
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1778
even as large as the whole world, and therefore needed the spirits guidance in a more high and eminent manner;
even as large as the Whole world, and Therefore needed the spirits guidance in a more high and eminent manner;
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1779
the gifts of Tongues, and diversities of graces, which might fit them for so great a work, that as their care,
the Gifts of Tongues, and diversities of graces, which might fit them for so great a work, that as their care,
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1782
for they were lead by degrees, not streight to all truth, but by steps, and approches.
for they were led by Degrees, not straight to all truth, but by steps, and Approaches.
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1783
Saint Peter himself was not wrapt up as his pretended successor into the chaire of truth, to determine all at once;
Saint Peter himself was not wrapped up as his pretended successor into the chair of truth, to determine all At once;
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1784
for when pentecost was now past, he goes to Caesarea, and there learnes more then he did at Jerusalem, sees that in the sheet which was let down to the earth, which he heard not from the Tongues, and of a truth now perceived what he did not before, Acts 10.34.
for when Pentecost was now past, he Goes to Caesarea, and there learns more then he did At Jerusalem, sees that in the sheet which was let down to the earth, which he herd not from the Tongues, and of a truth now perceived what he did not before, Acts 10.34.
p-acp c-crq np1 vbds av j, pns31 vvz p-acp np1, cc a-acp vvz dc cs pns31 vdd p-acp np1, vvz cst p-acp dt n1 r-crq vbds vvn a-acp p-acp dt n1, r-crq pns31 vvd xx p-acp dt n2, cc pp-f dt n1 av vvd r-crq pns31 vdd xx a-acp, n2 crd.
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1785
that God was no accepter of persons, that now the partition-wall was broken down, that Jew and Gentile were both alike,
that God was no accepter of Persons, that now the partition-wall was broken down, that Jew and Gentile were both alike,
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1786
and the Church, which was formerly shut up in Judea, was now become Catholique; a Body, which every one that would, might be a member of.
and the Church, which was formerly shut up in Judea, was now become Catholic; a Body, which every one that would, might be a member of.
cc dt n1, r-crq vbds av-j vvn a-acp p-acp np1, vbds av vvn jp; dt n1, r-crq d pi cst vmd, vmd vbi dt n1 pp-f.
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1787
Besides, though the Apostles were extraordinarily and miraculously inspired, yet we cannot say, they used no meanes at all to bring down the blessed Spirit;
Beside, though the Apostles were extraordinarily and miraculously inspired, yet we cannot say, they used no means At all to bring down the blessed Spirit;
a-acp, cs dt n2 vbdr av-j cc av-j vvn, av pns12 vmbx vvi, pns32 vvd dx n2 p-acp d pc-acp vvi a-acp dt j-vvn n1;
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1788
for tis plaine, they did wait for his coming, they did pray for the truth, they did labour for the truth, they did conferre one with another, met together in counsel, deliberated before they did determine;
for this plain, they did wait for his coming, they did pray for the truth, they did labour for the truth, they did confer one with Another, met together in counsel, deliberated before they did determine;
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1789
nor could they imagine they had the spirit in a string, and could command him as they please,
nor could they imagine they had the Spirit in a string, and could command him as they please,
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1790
and make him follow them whithersoever they were pleased to go.
and make him follow them whithersoever they were pleased to go.
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1791
And then between us and the Apostles there is a maine difference, nor can we expect an ocular and visible descent;
And then between us and the Apostles there is a main difference, nor can we expect an ocular and visible descent;
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1792
and therefore if we will be taught by the spirit, we must use the meanes which the same spirit hath prescribed in those lessons which he first and extraordinarily taught the Apostles,
and Therefore if we will be taught by the Spirit, we must use the means which the same Spirit hath prescribed in those Lessons which he First and extraordinarily taught the Apostles,
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1793
and not make use of his name to misinterpret interpret those lessons which he taught, or bring in new of our own, and as new, so contrary to them;
and not make use of his name to misinterpret interpret those Lessons which he taught, or bring in new of our own, and as new, so contrary to them;
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1794
for what is new, must needs be contrary, because he then taught all truth, and what is more then all, is nothing;
for what is new, must needs be contrary, Because he then taught all truth, and what is more then all, is nothing;
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1795
what is more then all truth must needs be a lye.
what is more then all truth must needs be a lie.
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1796
Nor did he lead them into all truth for themselves alone, but for all those who should come after them,
Nor did he led them into all truth for themselves alone, but for all those who should come After them,
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1797
for all generations to the end of the world;
for all generations to the end of the world;
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1798
he made them Apostles, sent them to make us Christians, to make that which he taught them, a rule of life,
he made them Apostles, sent them to make us Christians, to make that which he taught them, a Rule of life,
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1799
and to fix it on the Church as on a pillar, that all might read it, that none should adde to it, or take away from it;
and to fix it on the Church as on a pillar, that all might read it, that none should add to it, or take away from it;
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1800
and for this they are called a Foundation, Ephes. 2.20 and we are said to be built upon them (Jesus Christ being the head corner-stone) which we could not be,
and for this they Are called a Foundation, Ephesians 2.20 and we Are said to be built upon them (jesus christ being the head cornerstone) which we could not be,
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1801
if their testimony were so scant and defective, that there were left a kind of necessity upon us to hew and square out what stones we please,
if their testimony were so scant and defective, that there were left a kind of necessity upon us to hew and square out what stones we please,
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1802
and lay a new one of our own to cast down theirs, and beare up whatsoever our insolent and boundlesse lusts will lay upon it:
and lay a new one of our own to cast down theirs, and bear up whatsoever our insolent and boundless Lustiest will lay upon it:
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1803
And now whats become of my Text? for if this be admitted, we cannot say the spirit led them; for what leading is that, which leaves us so farre behind at such a distance from the end, that in every age he must come againe,
And now whats become of my Text? for if this be admitted, we cannot say the Spirit led them; for what leading is that, which leaves us so Far behind At such a distance from the end, that in every age he must come again,
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1804
and take us by the hand, and draw us some other way, even contrary to that which he first made known? and what an all is that, to which every man may adde what he please,
and take us by the hand, and draw us Some other Way, even contrary to that which he First made known? and what an all is that, to which every man may add what he please,
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1805
even to the end of the world? for every mans claim and Title to the spirit is the same,
even to the end of the world? for every men claim and Title to the Spirit is the same,
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1806
as just & warrantable in any as in one;
as just & warrantable in any as in one;
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1807
& when they speak contrary things, the evidence is the same, that is, none at all,
& when they speak contrary things, the evidence is the same, that is, none At all,
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1808
unless this be a good Argument, he hath the spirit, because he sayes so; which is as strong on his side, that denyes it upon the same pretence:
unless this be a good Argument, he hath the Spirit, Because he Says so; which is as strong on his side, that Denies it upon the same pretence:
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1809
Amongst the sonnes of men there are not greater fooles then they, who have nothing to say for what they say,
among the Sons of men there Are not greater Fools then they, who have nothing to say for what they say,
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1810
but that they say it, and yet think this nothing enough, and that all Israel are bound to hearken to them,
but that they say it, and yet think this nothing enough, and that all Israel Are bound to harken to them,
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1811
as if God himself did speak.
as if God himself did speak.
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1812
And this is an evil, a folly, a madnesse, which breaths no where but in Christendome, never heard of in any other body or society, but that of Christians;
And this is an evil, a folly, a madness, which breathes no where but in Christendom, never herd of in any other body or society, but that of Christians;
cc d vbz dt n-jn, dt n1, dt n1, r-crq n2 dx c-crq cc-acp p-acp np1, av-x vvn pp-f p-acp d j-jn n1 cc n1, cc-acp d pp-f np1;
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for though many Governours of Commonwealths did pretend to a kind of commerce and familiarity with some God,
for though many Governors of Commonwealths did pretend to a kind of commerce and familiarity with Some God,
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1814
or Goddess, when they were to make a law;
or Goddess, when they were to make a law;
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1815
yet we doe not read of any (as farre as I remember) that did put up the same pretence, that they might break it;
yet we do not read of any (as Far as I Remember) that did put up the same pretence, that they might break it;
av pns12 vdb xx vvi pp-f d (c-acp av-j c-acp pns11 vvb) cst vdd vvi a-acp dt d n1, cst pns32 vmd vvi pn31;
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1816
but when the law was once promulg'd, there was nothing thought of, but obedience, or punishment.
but when the law was once promulged, there was nothing Thought of, but Obedience, or punishment.
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1817
But Christians who have the best Religion, have most abused it, have play'd the wantons in that light in which they should have walkt with feare and trembling;
But Christians who have the best Religion, have most abused it, have played the wantons in that Light in which they should have walked with Fear and trembling;
p-acp np1 q-crq vhb dt js n1, vhb ds vvn pn31, vhb vvd dt n1 p-acp d n1 p-acp r-crq pns32 vmd vhi vvd p-acp n1 cc j-vvg;
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1818
and finding themselves at losse, finding no satisfaction to their pride and ambition, to their malice,
and finding themselves At loss, finding no satisfaction to their pride and ambition, to their malice,
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1819
and lusts, from any lesson the Spirit hath yet taught, have learnt an Art to suborne something of their own to supply that defect,
and Lustiest, from any Lesson the Spirit hath yet taught, have learned an Art to suborn something of their own to supply that defect,
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1820
and call it a Dictate of the spirit. Nor was this evill of yesterday, or which befell the weakest onely;
and call it a Dictate of the Spirit. Nor was this evil of yesterday, or which befell the Weakest only;
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1821
for the Divell hath made use of it in all ages, as of the fittest Engine to undermine that truth which the spirit first taught.
for the devil hath made use of it in all ages, as of the Fittest Engine to undermine that truth which the Spirit First taught.
p-acp dt n1 vhz vvn n1 pp-f pn31 p-acp d n2, c-acp pp-f dt js n1 pc-acp vvi d n1 r-crq dt n1 ord vvd.
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1822
Tertullian as wise a man as the Church then had, being not able to prove the Corporiety of the soule by scripture, flyes to private Revelation in his Book De anima non per aestimationem, sed Revelationem; Tertullian as wise a man as the Church then had, being not able to prove the Corporiety of the soul by scripture, flies to private Revelation in his Book De anima non per aestimationem, sed Revelationem;
np1 p-acp j dt n1 p-acp dt n1 av vhd, vbg xx j pc-acp vvi dt n1 pp-f dt n1 p-acp n1, vvz p-acp j n1 p-acp po31 n1 fw-fr fw-la fw-fr fw-la fw-la, fw-la fw-la;
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1823
what he could not uphold by reason and judgment, he strives to make good by Revelation;
what he could not uphold by reason and judgement, he strives to make good by Revelation;
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1824
for we, saith he, have our Revelations as well as Saint John: Our sister Priscilla hath plenty of them; her traunces in the Church;
for we, Says he, have our Revelations as well as Saint John: Our sister Priscilla hath plenty of them; her trances in the Church;
c-acp pns12, vvz pns31, vhb po12 n2 c-acp av c-acp n1 np1: po12 n1 np1 vhz n1 pp-f pno32; po31 n2 p-acp dt n1;
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1825
she converses with Angels, and with God himself, and can discerne the hearts and inward thoughts of men.
she converses with Angels, and with God himself, and can discern the hearts and inward thoughts of men.
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1826
Saint Hierome mentions others, and in the dayes of our fore-fathers Calvin many more, who applyed the name of the spirit to every thing that might facilitate and help on their designe,
Saint Jerome mentions Others, and in the days of our Forefathers calvin many more, who applied the name of the Spirit to every thing that might facilitate and help on their Design,
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1827
as parish priests (it is his resemblance) would give the name of six or seven severall Saints to one image, that their offerings might be the more.
as parish Priests (it is his resemblance) would give the name of six or seven several Saints to one image, that their offerings might be the more.
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1828
I need not goe so farre back for instance.
I need not go so Far back for instance.
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1829
Our present age harh shewen us many who have been ignorant, yet wiser then their Teachers,
Our present age harh shown us many who have been ignorant, yet Wiser then their Teachers,
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1830
so spirituall, that they despise the word of God, which is the dictate of the spirit (for this monster hath made a large stride from forreigne parts,
so spiritual, that they despise the word of God, which is the dictate of the Spirit (for this monster hath made a large stride from foreign parts,
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1831
and set his foot in our coasts) If they murder, the spirit moved their hand, and drew their sword;
and Set his foot in our coasts) If they murder, the Spirit moved their hand, and drew their sword;
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1832
if they throw down Churches, it is with the breath of the Spirit;
if they throw down Churches, it is with the breath of the Spirit;
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1833
if they would bring in parity, the pretence is, the Spirit cannot endure that any should be supreme, or Pope it but themselves;
if they would bring in parity, the pretence is, the Spirit cannot endure that any should be supreme, or Pope it but themselves;
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1834
our humour, our madnesse, our malice, our violence, our implacable bitternesse, our railing and reviling must all go for inspirations of the spirit; Simeon and Levi, Absolon and Achitophel, Theudas and Judas, the Pharisees and Ananias, they that despise the holy Spirit of God, these Scarabees bred in the dung of sensuality, these Impostors, these men of Belial must be taken no longer for a generation of vipers, but for the scholars and friends of the holy Ghost;
our humour, our madness, our malice, our violence, our implacable bitterness, our railing and reviling must all go for inspirations of the Spirit; Simeon and Levi, Absalom and Ahithophel, Theudas and Judas, the Pharisees and Ananias, they that despise the holy Spirit of God, these Scarabees bred in the dung of sensuality, these Impostors, these men of Belial must be taken no longer for a generation of vipers, but for the Scholars and Friends of the holy Ghost;
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1835
whatsoever they do, whithersoever they goe, He is their leader, though it be to hell it felf.
whatsoever they do, whithersoever they go, He is their leader, though it be to hell it felf.
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1836
May we not make a stand now, and put it to the question, whether there be any holy Ghost,
May we not make a stand now, and put it to the question, whither there be any holy Ghost,
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1837
or no? and if there be, whether his office be to lead us? Indeed these appropriations, these bold and violent ingrossings of the blessed Spirit have, I fear, given growth to conceits well neer as dangerous, that the spirit doth not spirare, breaths no grace into us, that we need not call upon him;
or no? and if there be, whither his office be to led us? Indeed these appropriations, these bold and violent engrossings of the blessed Spirit have, I Fear, given growth to conceits well near as dangerous, that the Spirit does not spirare, breathes no grace into us, that we need not call upon him;
cc dx? cc cs pc-acp vbi, cs po31 n1 vbb pc-acp vvi pno12? np1 d n2, d j cc j n2-vvg pp-f dt j-vvn n1 vhb, pns11 vvb, vvn n1 p-acp n2 av av-j c-acp j, cst dt n1 vdz xx fw-la, n2 dx n1 p-acp pno12, cst pns12 vvb xx vvi p-acp pno31;
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1838
that the text which telleth us, the holy Ghost leadeth, is the holy Ghost that leads us;
that the text which Telleth us, the holy Ghost leads, is the holy Ghost that leads us;
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1839
that the letter is the spirit, and the spirit the letter; an adulterate piece new coyned,
that the Letter is the Spirit, and the Spirit the Letter; an adulterate piece new coined,
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1840
an old Heresie brought in a new dress and tire upon the stage again; that he is NONLATINALPHABET, a strange unheard of Deity, and NONLATINALPHABET, an ascriptitious and supernumerary God;
an old Heresy brought in a new dress and tire upon the stage again; that he is, a strange unheard of Deity, and, an ascriptitious and supernumerary God;
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1841
I might say that it is more dangerous than this: I might say that it is more dangerous than this:
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1842
for to confess the Spirit, and abuse him, to draw him to as an accessary and abettor,
for to confess the Spirit, and abuse him, to draw him to as an accessary and abettor,
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1843
nay as a principall, in those actions which nature it self abhors and trembles at, is worse than out of errour to deny him.
nay as a principal, in those actions which nature it self abhors and trembles At, is Worse than out of error to deny him.
uh-x p-acp dt n-jn, p-acp d n2 r-crq n1 pn31 n1 vvz cc vvz p-acp, vbz jc cs av pp-f n1 pc-acp vvi pno31.
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1844
For what a Spirit, what a Dove is that which breathes nothing but gall and wormwood? but fire and brimstone? what a Spirit is that, which is ever pleading and purveying for the flesh? what a Spirit is that which is made to bear witnesse to a lie? for as Petrarch tells us, Nihil importunius erudito stulto, that there is not a more troublesome creature in the world,
For what a Spirit, what a Dove is that which breathes nothing but Gall and wormwood? but fire and brimstone? what a Spirit is that, which is ever pleading and purveying for the Flesh? what a Spirit is that which is made to bear witness to a lie? for as Petrarch tells us, Nihil More urgently erudito Stulto, that there is not a more troublesome creature in the world,
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1845
than a learned foole; so the Church of Christ and Religion never suffered more than by carnall men, who are thus spirit-wise;
than a learned fool; so the Church of christ and Religion never suffered more than by carnal men, who Are thus spirit-wise;
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1846
for by acknowledging the Spirit, and making use of his name, they assume unto themselves a licence to do what they please,
for by acknowledging the Spirit, and making use of his name, they assume unto themselves a licence to do what they please,
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1847
and work wickednesse, not onely with greedinesse, but cum privilegie, with priviledge and authority;
and work wickedness, not only with greediness, but cum privilegie, with privilege and Authority;
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1848
which whilest others doubt of, though it be not onely an Error, but Blasphemy, yet parciùs insaniunt, they are not so outragiously made.
which whilst Others doubt of, though it be not only an Error, but Blasphemy, yet parciùs insaniunt, they Are not so outrageously made.
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1849
But yet we must not put the spirit from his office, because dreams, or rather the evaporations, of mens lusts do passe for revelations;
But yet we must not put the Spirit from his office, Because dreams, or rather the evaporations, of men's Lustiest do pass for revelations;
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1850
or say he is not a leader into truth, because wicked or fanatick persons walk on in the wayes of Errour, in the wayes of Cain, or Corah, and yet are bold to tell the world, that this spirit goes before them.
or say he is not a leader into truth, Because wicked or fanatic Persons walk on in the ways of Error, in the ways of Cain, or Corah, and yet Are bold to tell the world, that this Spirit Goes before them.
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1851
The mad Athenian took every ship that came into the harbour to be his, but it doth not follow hence that no wise and sober merchant knew his own.
The mad Athenian took every ship that Come into the harbour to be his, but it does not follow hence that no wise and Sobrium merchant knew his own.
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1852
To him that is drunk things appeare in a double shape and proportion, Geminae Thehae, & gemini soles, two cities, and two suns for one;
To him that is drunk things appear in a double shape and proportion, Geminae Thehae, & gemini soles, two cities, and two suns for one;
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1853
but I cannot hence conclude that all sober men do so, nor can I deny the Spirits conduct,
but I cannot hence conclude that all Sobrium men do so, nor can I deny the Spirits conduct,
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1854
because some men wander as they please, and run on in those dangerous by-paths, where he will not lead them:
Because Some men wander as they please, and run on in those dangerous bypaths, where he will not led them:
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1855
this were to deny an unquestionable and fundamentall truth; for an inconvenience to dig up the foundation;
this were to deny an unquestionable and fundamental truth; for an inconvenience to dig up the Foundation;
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1856
because men build hay and stubble upon it, or because some men have sore eyes, to pluck the Sun out of its sphere.
Because men built hay and stubble upon it, or Because Some men have soar eyes, to pluck the Sun out of its sphere.
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1857
It were indeed dangerous to teach, that the spirit did teach and lead us, were there not meanes to try and distinguish the Spirits instructions from the suggestions of Satan,
It were indeed dangerous to teach, that the Spirit did teach and led us, were there not means to try and distinguish the Spirits instructions from the suggestions of Satan,
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1858
or those NONLATINALPHABET, those mishapen lumps and abortive births of a sick and loathsome brain, or our private humour, which is as great a Divel.
or those, those Misshapen lumps and abortive births of a sick and loathsome brain, or our private humour, which is as great a devil.
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1859
Beloved, saith S. Joh. believe not every spirit, that is, every inspiration, but try the spirits, whether they be of God, beloved, Says S. John believe not every Spirit, that is, every inspiration, but try the spirits, whither they be of God,
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1860
for many false Prophets are gone out into the world, that is, have taken the chaire,for many false prophets Are gone out into the world, that is, have taken the chair,
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1861
and dictate magisterially what they please, in the name of the Spirit, when themselves are carnall.
and dictate magisterially what they please, in the name of the Spirit, when themselves Are carnal.
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1862
And he gives the rule by which we should try them in the next verse, Every spirit that confesseth Jesus is the Lord, is of God, that is, whosoever strives to advance the Kingdome of Christ,
And he gives the Rule by which we should try them in the next verse, Every Spirit that Confesses jesus is the Lord, is of God, that is, whosoever strives to advance the Kingdom of christ,
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1863
and to set up the spirit against he flesh, to magnifie the Gospel, to promote men in the wayes of innocency,
and to Set up the Spirit against he Flesh, to magnify the Gospel, to promote men in the ways of innocency,
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1864
& perfect obedience, which infallibly lead to happinesse, is from God; every such inspiration is from the spirit of God;
& perfect Obedience, which infallibly led to happiness, is from God; every such inspiration is from the Spirit of God;
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1865
for therefore doth the spirit breath upon us, that he may make us like unto God,
for Therefore does the Spirit breath upon us, that he may make us like unto God,
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1866
and so draw us to him, that where he is we may be also.
and so draw us to him, that where he is we may be also.
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1867
But then those inspirations which bring in God to plead for Baal, which cry up Religion to gain the world, which tread down peace and charity,
But then those inspirations which bring in God to plead for Baal, which cry up Religion to gain the world, which tread down peace and charity,
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1868
and all that is praise-worthy under feet, to make way for mens unruly lust, to pace it more delicately to its end;
and all that is praiseworthy under feet, to make Way for men's unruly lust, to pace it more delicately to its end;
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1869
they that magnifie Gods will, that they may do their own; these men, these spirits cannot be from God:
they that magnify God's will, that they may do their own; these men, these spirits cannot be from God:
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1870
By their fruits you shall know them. By their fruits you shall know them.
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1871
For their hypocrisie, as well and cunningly wrought as it is, is but a poor cob-web-lawn,
For their hypocrisy, as well and cunningly wrought as it is, is but a poor cob-web-lawn,
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1872
and we may easily see through it, even see these spirituall men sweating and toyling for the flesh, these spirits digging in the mineralls,
and we may Easily see through it, even see these spiritual men sweating and toiling for the Flesh, these spirits digging in the minerals,
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1873
and making haste to be rich:
and making haste to be rich:
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1874
for though Gloria Patri, Glory be to God on High, he the Prologue to the Play, (for what doth an hypocrite but play?) yet the whole drift, the businesse of every Scene and Act is to draw and conclude all in this, From hence we have our gain.
for though Gloria Patri, Glory be to God on High, he the Prologue to the Play, (for what does an hypocrite but play?) yet the Whole drift, the business of every Scene and Act is to draw and conclude all in this, From hence we have our gain.
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1875
The Angel or the Spirit speaks first, and is the Prologue and Mammon, and the Flesh make up the Epilogue. Date manus, why should not every man clap his hands;
The Angel or the Spirit speaks First, and is the Prologue and Mammon, and the Flesh make up the Epilogue. Date manus, why should not every man clap his hands;
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1876
surely such Roscii, such nimble cunning actors deserve a plaudite, By their fruits you shall know them;
surely such Roscii, such nimble cunning actors deserve a plaudite, By their fruits you shall know them;
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1877
what spirit soever they have it is not of God;
what Spirit soever they have it is not of God;
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1878
for nothing more contrary to the flesh than this spirit, and therefore he cannot lead this way,
for nothing more contrary to the Flesh than this Spirit, and Therefore he cannot led this Way,
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1879
nor can he teach any thing that may flatter or countenance it; there is nothing more against his nature than this;
nor can he teach any thing that may flatter or countenance it; there is nothing more against his nature than this;
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1880
fire may descend, and the earth may be removed out of its place; nature may change her course at the word and beck of the God of nature;
fire may descend, and the earth may be removed out of its place; nature may change her course At the word and beck of the God of nature;
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1881
but this is one thing which God cannot do, he cannot change himself, nor can his spirit breath any doctrine forth which savours of the world, of the flesh, or corruption;
but this is one thing which God cannot do, he cannot change himself, nor can his Spirit breath any Doctrine forth which savours of the world, of the Flesh, or corruption;
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1882
and therefore we may, nay we must suspect all those doctrines and actions, which are said to be the effects and products of the blessed spirit,
and Therefore we may, nay we must suspect all those doctrines and actions, which Are said to be the effects and products of the blessed Spirit,
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1883
when we observe them drawn out and levelled to carnall ends, and temporall respects;
when we observe them drawn out and leveled to carnal ends, and temporal respects;
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1884
for sure the spirit can never beat a bargain for the world, and the truth of God is the most unproportioned price that can be laid out on such a purchase.
for sure the Spirit can never beatrice a bargain for the world, and the truth of God is the most unproportioned price that can be laid out on such a purchase.
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1885
When I see a man rowl his eys, compose his countenance, order and methodize his gesture,
When I see a man roll his eyes, compose his countenance, order and Methodise his gesture,
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1886
as if he were now on his deathbed, to take his leave of the world;
as if he were now on his deathbed, to take his leave of the world;
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1887
when I hear him loud in Prayer, and as loud in reviling the iniquity of the times;
when I hear him loud in Prayer, and as loud in reviling the iniquity of the times;
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1888
when I see him startle at a misplaced word, as if it were a thunder-bolt;
when I see him startle At a misplaced word, as if it were a thunderbolt;
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1889
when I heare him cry as loud for a reformation as the Idolatrous Priests did upon Baal, I begin to think I see an Angel in his flight and mount, going up into heaven;
when I hear him cry as loud for a Reformation as the Idolatrous Priests did upon Baal, I begin to think I see an Angel in his flight and mount, going up into heaven;
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1890
but then after all this extaticall devotion, after all this zeal, and in the midst of all this noyse wherein I see him stoop like the vultur,
but then After all this Ecstatical devotion, After all this zeal, and in the midst of all this noise wherein I see him stoop like the vulture,
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1891
and flie like lightning to the prey, I cannot but say within my self, Oh Lucifer, son of the morning,
and fly like lightning to the prey, I cannot but say within my self, O Lucifer, son of the morning,
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1892
how art thou fallen from heaven? how art thou brought down to the ground,how art thou fallen from heaven? how art thou brought down to the ground,
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1893
nay to hell it self? sure I am the spirit of truth looks upward, moves upward, directs upward to those things which are above;
nay to hell it self? sure I am the Spirit of truth looks upward, moves upward, directs upward to those things which Are above;
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1894
and if we follow him, neither our doctrine nor our actions will ever savour of this dung.
and if we follow him, neither our Doctrine nor our actions will ever savour of this dung.
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1895
So then, we see this inconvenience and mischief, which sometimes is occasioned by this doctrine of the Spirits leading, is not unavoidable;
So then, we see this inconvenience and mischief, which sometime is occasioned by this Doctrine of the Spirits leading, is not unavoidable;
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1896
it is not necessary, though I mistake, and take the Divel for an Angel of light, that the holy Ghost should be put to silence;
it is not necessary, though I mistake, and take the devil for an Angel of Light, that the holy Ghost should be put to silence;
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1897
though Corah and his complices perish in their gainsayings, yet God forbid that all Israel should be swallowed up on the same gulph.
though Corah and his accomplices perish in their gainsayings, yet God forbid that all Israel should be swallowed up on the same gulf.
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1898
In the third of the first of Samuel, Samuel runs to Eli, when the voice was Gods,
In the third of the First of Samuel, Samuel runs to Eli, when the voice was God's,
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1899
but was taught at last to answer, Speak Lord, for thy servant heareth; though there be many false Prophets, yet Micaiah was a true one;
but was taught At last to answer, Speak Lord, for thy servant hears; though there be many false prophets, yet Micaiah was a true one;
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1900
and though there be many false Teachers come into the world, yet the spirit of God is a spirit of Truth, & ducet nos, and he shall lead us into all truth.
and though there be many false Teachers come into the world, yet the Spirit of God is a Spirit of Truth, & ducet nos, and he shall led us into all truth.
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1901
And that we may follow as he leads, we must observe the wayes in which he moves;
And that we may follow as he leads, we must observe the ways in which he moves;
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1902
for as there is NONLATINALPHABET, a way of peace, Luk. 1.79. so there are NONLATINALPHABET, the wayes of truth, and in those wayes the spirit will lead us.
for as there is, a Way of peace, Luk. 1.79. so there Are, the ways of truth, and in those ways the Spirit will led us.
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1903
I may be in viis iniquitatis, in the wayes of wickednesse, in the wayes of the Gentiles, and prophane men, in viis meis, in my own wayes, in those wayes which my fancy and lust hath chalked out;
I may be in viis iniquitatis, in the ways of wickedness, in the ways of the Gentiles, and profane men, in viis meis, in my own ways, in those ways which my fancy and lust hath chalked out;
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1904
on that pinacle and height where my ambition hath placed me; in that mine and pit where my coverousnesse hath buried me alive;
on that pinnacle and height where my ambition hath placed me; in that mine and pit where my coverousnesse hath buried me alive;
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1905
and in these I walk with my face from Jerusalem, from the truth, and in these he leads us not.
and in these I walk with my face from Jerusalem, from the truth, and in these he leads us not.
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1906
How can he learn poverty of spirit, who hath no God but Mammon, and knows no sin but poverty? How can he be brought down to obedience and humility, who with diotrephes in S. John loves to have preheminence,
How can he Learn poverty of Spirit, who hath no God but Mammon, and knows no since but poverty? How can he be brought down to Obedience and humility, who with diotrephes in S. John loves to have pre-eminence,
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1907
and thinks himself nothing, till he is taller than his fellowes by the head and shoulders? how can he hearken to the truth who studies lies? and doe we now wonder why we are not taught the truth, where the Spirit keeps open school? there is no wonder at all;
and thinks himself nothing, till he is Taller than his Fellows by the head and shoulders? how can he harken to the truth who studies lies? and do we now wonder why we Are not taught the truth, where the Spirit keeps open school? there is no wonder At all;
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1909
Ambition soars to the highest seat, and the Spirit directs us to the ground, to the lowest place;
Ambition soars to the highest seat, and the Spirit directs us to the ground, to the lowest place;
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1910
the love of the world doth fill our barns, and the Spirit points to the bellies of the poore,
the love of the world does fill our Barns, and the Spirit points to the bellies of the poor,
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1911
as the better and safer garners;
as the better and safer garners;
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1912
my private factious humour tramples under foot obedience to superiours, because I my self would be the highest, and challenge that as my peculiar, which I deny to others; but this spirit prescribes order.
my private factious humour tramples under foot Obedience to superiors, Because I my self would be the highest, and challenge that as my peculiar, which I deny to Others; but this Spirit prescribes order.
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1913
Doth Montanus lead about silly women, and prophesy? doth he call his dreames revelations? Eusebius tells us, that the Spirit which led him about was nothing else but an inseparable desire of precedency.
Does Montanus led about silly women, and prophesy? does he call his dreams revelations? Eusebius tells us, that the Spirit which led him about was nothing Else but an inseparable desire of precedency.
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1914
Doth Valentinus number up his Aeones and as many crimes as gods? Tertullian informes us that he hoped for a Bishoprick, Does Valentinus number up his Aeones and as many crimes as God's? Tertullian informs us that he hoped for a Bishopric,
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1915
but fell from those hopes, and was disappointed by one who was raised to that dignity by the prerogative of Martyrdome,
but fell from those hope's, and was disappointed by one who was raised to that dignity by the prerogative of Martyrdom,
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1916
and his many sufferings for the truth.
and his many sufferings for the truth.
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1917
Doth Arrius deny the divinity of the Son? read Theodoret, and he will shew you Alexander in the chaire before him.
Does Arius deny the divinity of the Son? read Theodoret, and he will show you Alexander in the chair before him.
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1918
Doth Aerius deny there is any difference between a Bishop and Presbyter? the reason was, he was denied himself, and could not be one; Does Aerius deny there is any difference between a Bishop and Presbyter? the reason was, he was denied himself, and could not be one;
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1919
so that he fell from a Bishoprick as Lucifer did from Heaven, whose first wish was to be God,
so that he fell from a Bishopric as Lucifer did from Heaven, whose First wish was to be God,
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1920
and whose next was that there were no God at all.
and whose next was that there were no God At all.
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1921
From hence these stirres and tumults in the Church of Christ, from hence these storms and tempests, which blow and beat in her face;
From hence these stirs and tumults in the Church of christ, from hence these storms and tempests, which blow and beatrice in her face;
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1922
from hence these distractions and uncertainties in Christian Religion, that it is a matter of some danger but to mention it;
from hence these distractions and uncertainties in Christian Religion, that it is a matter of Some danger but to mention it;
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1923
which made Nazianzen (in some passion as it may seem) cry out NONLATINALPHABET, &c. I would, saith he, there were no precedency, no priority, no dignities in the Church,
which made Nazianzen (in Some passion as it may seem) cry out, etc. I would, Says he, there were no precedency, no priority, no dignities in the Church,
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1924
but that mens estimation did onely rise from vertue;
but that men's estimation did only rise from virtue;
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1925
but now the right hand and the left, the higher and the lower place, these terms of difference have led men not into the truth,
but now the right hand and the left, the higher and the lower place, these terms of difference have led men not into the truth,
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1926
but into that ditch where Errour mudds it self. Caeca avaritia, saith Maximus, covetousness and ambition are blind, and cannot look upon the truth,
but into that ditch where Error mudds it self. Caeca avaritia, Says Maximus, covetousness and ambition Are blind, and cannot look upon the truth,
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1927
though she be as manifest as the sun at noon;
though she be as manifest as the sun At noon;
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and it fares with men in the lust of their eyes, in the love of the world,
and it fares with men in the lust of their eyes, in the love of the world,
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1929
as it did with the man in Artemidorus, who dreamt he had eyes of gold, and the next day lost them, had them both put out;
as it did with the man in Artemidorus, who dreamed he had eyes of gold, and the next day lost them, had them both put out;
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1930
for now no smell is sweet but that of lucre, no sight delightfull but of the wedge of gold;
for now no smell is sweet but that of lucre, no sighed delightful but of the wedge of gold;
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1931
and so by a strange kind of Chymistry they turn Religion into Gold, and even by Scripture it self heap up Riches,
and so by a strange kind of Chemistry they turn Religion into Gold, and even by Scripture it self heap up Riches,
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1932
and so they lose their sight and judgement, and savour not the things of God, but are stark blind to that truth which should save them.
and so they loose their sighed and judgement, and savour not the things of God, but Are stark blind to that truth which should save them.
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1933
But now grant, that they were indeed perswaded of the truth of that which they defend with so much noyse and tumult,
But now grant, that they were indeed persuaded of the truth of that which they defend with so much noise and tumult,
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1934
yet this may be but opinion and fancy, which the love of the world will soon build up,
yet this may be but opinion and fancy, which the love of the world will soon built up,
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1935
because it helps to nourish it;
Because it helps to nourish it;
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1936
and how can we think that the spirit did lead them in those wayes, in which self love and desire of gaine did drive on so furiously? for sure the spirit of truth cannot work in that building, where such Sanballats laugh him to scorne.
and how can we think that the Spirit did led them in those ways, in which self love and desire of gain did drive on so furiously? for sure the Spirit of truth cannot work in that building, where such Sanballats laugh him to scorn.
cc q-crq vmb pns12 vvi d dt n1 vdd vvi pno32 p-acp d n2, p-acp r-crq n1 n1 cc n1 pp-f n1 vdd vvi p-acp av av-j? p-acp j dt n1 pp-f n1 vmbx vvi p-acp d n1, c-crq d ng1 vvb pno31 pc-acp vvi.
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1937
Now all these are the very cords of vanity, by which we are drawn from the truth,
Now all these Are the very cords of vanity, by which we Are drawn from the truth,
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1938
and must be broken asunder, before the spirit will lead us to it; for he leads us not over the Mountaines, nor through the bowells of the Earth,
and must be broken asunder, before the Spirit will led us to it; for he leads us not over the Mountains, nor through the bowels of the Earth,
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1939
nor through the numerous Atomes of our vaine and uncertaine and perplext imaginations, but as the wisdome which he teacheth,
nor through the numerous Atoms of our vain and uncertain and perplexed Imaginations, but as the Wisdom which he Teaches,
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1940
so is the method of his Discipline, pure, peaceable, and gentle, without partiality, without hypocrisie, and hath no savour or relish of the Earth;
so is the method of his Discipline, pure, peaceable, and gentle, without partiality, without hypocrisy, and hath no savour or relish of the Earth;
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1941
for he leads the pure, he leads the peaceable, he leads the humble. In a word, he leads those who are lovers of peace and truth.
for he leads the pure, he leads the peaceable, he leads the humble. In a word, he leads those who Are lovers of peace and truth.
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1942
And now to draw towards aconclusion: And now to draw towards aconclusion:
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1943
will you know the wayes in which the Spirit walks, and by which he leads us? will you know the rules we must observe,
will you know the ways in which the Spirit walks, and by which he leads us? will you know the rules we must observe,
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1944
if we will be the Spirits Schollars? I will be bold to give them you from one who was a great lover of truth, even Galen the Physician:
if we will be the Spirits Scholars? I will be bold to give them you from one who was a great lover of truth, even Galen the physician:
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1945
I can but name them, for the time will not suffer me to insist; they are but four, the first, is NONLATINALPHABET, a love of Truth;
I can but name them, for the time will not suffer me to insist; they Are but four, the First, is, a love of Truth;
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1946
the second, NONLATINALPHABET, a love of Industry, a frequent meditation of the truth; the third is NONLATINALPHABET, an orderly and methodicall proceeding in the pursuit of Truth;
the second,, a love of Industry, a frequent meditation of the truth; the third is, an orderly and methodical proceeding in the pursuit of Truth;
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1947
the last is NONLATINALPHABET, exercitation, and our conformity to the truth in our conversation:
the last is, exercitation, and our conformity to the truth in our Conversation:
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1948
And this gold, though it be brought from Ophir, yet may it be usefull to adorn and beautifie those who are the living temples of the holy Ghost.
And this gold, though it be brought from Ophir, yet may it be useful to adorn and beautify those who Are the living Temples of the holy Ghost.
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1949
And first, Love is a passion imprinted in us to this end, to urge and carry us forward to the truth,
And First, Love is a passion imprinted in us to this end, to urge and carry us forward to the truth,
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1950
and it is the first of all the passions, the first of all the operations of the soul, the first mover,
and it is the First of all the passion, the First of all the operations of the soul, the First mover,
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1951
as it were, being a strong propension to that we love, and which is fitted and proportioned to the mind, seeking out the meanes,
as it were, being a strong propension to that we love, and which is fitted and proportioned to the mind, seeking out the means,
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1952
and working forward with all the heat of intention unto the end;
and working forward with all the heat of intention unto the end;
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1953
eminent among the affections, calling up my fear, my hope, my anger, my sorrow; my fear of not finding out,
eminent among the affections, calling up my Fear, my hope, my anger, my sorrow; my Fear of not finding out,
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1954
yet in the midst of fear raising a hope to attain to it; my sorrow that I find not so soon as I would;
yet in the midst of Fear raising a hope to attain to it; my sorrow that I find not so soon as I would;
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1955
and my anger at any thing that is averse or contrary, at any cloud or difficulty that is placed between me and the truth.
and my anger At any thing that is averse or contrary, At any cloud or difficulty that is placed between me and the truth.
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1956
The love of Christ, saith S. Paul, constraineth me, 2 Cor. 5.14.The love of christ, Says S. Paul, constrains me, 2 Cor. 5.14.
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1957
NONLATINALPHABET (a resemblance taken from women in travell) constraineth, urgeth me, worketh in me such a desire,
(a resemblance taken from women in travel) constrains, urges me, works in me such a desire,
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1958
as the pain in travell doth in a woman to be dlivered;
as the pain in travel does in a woman to be dlivered;
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1959
for do we not labour and travell with a conclusion, which we would find out? and what joy is there,
for do we not labour and travel with a conclusion, which we would find out? and what joy is there,
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1960
when we have? like that of a woman in travell, when a man-child is brought into the world.
when we have? like that of a woman in travel, when a Manchild is brought into the world.
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1961
If you love me, keep my commandement, saith Christ; If you love me, keep my Commandment, Says christ;
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1962
if you love me not, you cannot, but if you love me you will certainly keep them.
if you love me not, you cannot, but if you love me you will Certainly keep them.
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1963
Will you know the reason why the wayes of truth are so desolate? why so little truth is known,
Will you know the reason why the ways of truth Are so desolate? why so little truth is known,
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1964
when all offers it self, and is even importunate with us to receive it? there can be no other reason given but this, that our hearts are congealed, our spirits frozen,
when all offers it self, and is even importunate with us to receive it? there can be no other reason given but this, that our hearts Are congealed, our spirits frozen,
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1965
and we are coldly affected to the truth, nay are averse and turn from it; this truth crosseth our profit, that our pleasure;
and we Are coldly affected to the truth, nay Are averse and turn from it; this truth Crosseth our profit, that our pleasure;
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1966
other truths stand in our light, & obstruct our passage to that we most desire.
other truths stand in our Light, & obstruct our passage to that we most desire.
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1967
S. Paul speaks plainly, If the truth be hid, it is hid to them that perish, in whom the God of this world hath fo blinded their mind, that the light of this truth should not shane upon them;
S. Paul speaks plainly, If the truth be hid, it is hid to them that perish, in whom the God of this world hath foe blinded their mind, that the Light of this truth should not shane upon them;
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1968
for if we have eyes to see her, she is a fair object, as visible as the Sun;
for if we have eyes to see her, she is a fair Object, as visible as the Sun;
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Page 87
1969
if we do but love the truth, the spirit of truth is ready to take us by the hand and lead us to it;
if we do but love the truth, the Spirit of truth is ready to take us by the hand and led us to it;
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Page 87
1970
but those that withdraw themselves doth his soul hate. Now in the next place, this love of truth brings in NONLATINALPHABET, a love of Industry,
but those that withdraw themselves does his soul hate. Now in the next place, this love of truth brings in, a love of Industry,
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1971
for if we love it, it will be alwayes in our thoughts, and we shall meditate of it day and night;
for if we love it, it will be always in our thoughts, and we shall meditate of it day and night;
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1972
for to love seven yeares are but a few dayes, and great burdens are but small,
for to love seven Years Are but a few days, and great burdens Are but small,
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1973
and labour is but pleasure, and we walk in the region of truth, viewing it, and delighting in it, gathering what may be for our use;
and labour is but pleasure, and we walk in the region of truth, viewing it, and delighting in it, gathering what may be for our use;
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1974
we walk in it as in a Paradise.
we walk in it as in a Paradise.
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1975
Truth is best bought when it costs us most, and must be wooed oft and seriously, and with great devotion;
Truth is best bought when it costs us most, and must be wooed oft and seriously, and with great devotion;
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1976
as Pythagoras said of the gods, Non est salutanda in transitu, is not to be spoken with in the By and passage, is not content with a glance and slutation, and no more;
as Pythagoras said of the God's, Non est salutanda in transitu, is not to be spoken with in the By and passage, is not content with a glance and slutation, and no more;
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1977
but we must behold it with care and anxiety, we must make a kind of peregrination out of our selves,
but we must behold it with care and anxiety, we must make a kind of peregrination out of our selves,
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1978
and must run and sweat to meet it, and then this spirit leads us to it.
and must run and sweat to meet it, and then this Spirit leads us to it.
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1979
And this great encouragement we have, that in this our labour we never faile of the end we labour for;
And this great encouragement we have, that in this our labour we never fail of the end we labour for;
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1980
which we cannot find in our other endeavours and attempts, in which we have nothing to uphold us under those burdens which we lay upon our own shoulders,
which we cannot find in our other endeavours and attempts, in which we have nothing to uphold us under those burdens which we lay upon our own shoulders,
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1981
but a deceitful hope, which carries us along to see it self defeated, the frustration whereof is a greater penalty and vexation than that which we undertook for its sake.
but a deceitful hope, which carries us along to see it self defeated, the frustration whereof is a greater penalty and vexation than that which we undertook for its sake.
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1982
How many rise up early to be rich, and before their day shuts up are beggers? how many climb to the highest place,
How many rise up early to be rich, and before their day shuts up Are beggars? how many climb to the highest place,
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1983
and when they are neer it, and ready to fit down, fall back into a prison? But in this we never faile, the Spirit working with us,
and when they Are near it, and ready to fit down, fallen back into a prison? But in this we never fail, the Spirit working with us,
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1984
and blessing the work of our hands, making our busie and carefull thoughts as his chariot,
and blessing the work of our hands, making our busy and careful thoughts as his chariot,
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1985
and then filling us with light;
and then filling us with Light;
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1986
such is the priviledge and prerogative of Industry, such is the nature of Truth, that it will be wrought out by it;
such is the privilege and prerogative of Industry, such is the nature of Truth, that it will be wrought out by it;
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1987
nor did ever any rise up early, and in good earnest travell towards it, but this spirit took him by the hand and brought him to his journeys end.
nor did ever any rise up early, and in good earnest travel towards it, but this Spirit took him by the hand and brought him to his journeys end.
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1988
If thou seekest her as silver, if thou search for her as for had treasure (which because it is hid we remove many things, turn up much earth, If thou Seekest her as silver, if thou search for her as for had treasure (which Because it is hid we remove many things, turn up much earth,
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1989
and labour hard, that we may come to it) then shalt thou understand the fear of the Lord,
and labour hard, that we may come to it) then shalt thou understand the Fear of the Lord,
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1990
and find the knowledge of God; and find the knowledge of God;
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1991
in which work our industry and the Spirits help are as it were joyned and linked together.
in which work our industry and the Spirits help Are as it were joined and linked together.
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You will say perhaps, that the Spirit is an omnipotent Agent, and can fall suddenly upon us,
You will say perhaps, that the Spirit is an omnipotent Agent, and can fallen suddenly upon us,
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1993
as he did upon the Apostles this day;
as he did upon the Apostles this day;
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1994
that he can lead us in the way of truth, though we sit still, though our feet be chained,
that he can led us in the Way of truth, though we fit still, though our feet be chained,
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1995
though we have no feet at all; but the Proverb will answer you; NONLATINALPHABET. If God will you may sail over the sea in a sieve;
though we have no feet At all; but the Proverb will answer you;. If God will you may sail over the sea in a sieve;
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1996
but we must remember the Spirit leads us according to his own will nad counsel, not ours;
but we must Remember the Spirit leads us according to his own will nad counsel, not ours;
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1997
that as he is an Omnipotent, so he is a free Agent also, and worketh, and dispenceth all things according to the pleasure of his will;
that as he is an Omnipotent, so he is a free Agent also, and works, and dispenceth all things according to the pleasure of his will;
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1998
and certainly he will not lead thee, if thou wilt not follow; he will not teach thee, if thou wilt not learn;
and Certainly he will not led thee, if thou wilt not follow; he will not teach thee, if thou wilt not Learn;
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1999
nor can we think that the truth which must make us happy is of so easie purchase, that it will be sown in any ground,
nor can we think that the truth which must make us happy is of so easy purchase, that it will be sown in any ground,
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2000
and as the Divels tares grow up in us, Nobis dormientibus, whilest we sleep. The third is NONLATINALPHABET, method, or an orderly proceeding in the wayes of truth;
and as the Devils tares grow up in us, Nobis dormientibus, whilst we sleep. The third is, method, or an orderly proceeding in the ways of truth;
cc p-acp dt ng1 n2 vvb a-acp p-acp pno12, fw-la fw-la, cs pns12 vvb. dt ord vbz, n1, cc dt j n-vvg p-acp dt n2 pp-f n1;
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2001
for as in all other Arts and Sciences, so in our spirituall wisdome, and in the school of Christ, we may not hand over head huddle up matters as we please,
for as in all other Arts and Sciences, so in our spiritual Wisdom, and in the school of christ, we may not hand over head huddle up matters as we please,
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2002
but must NONLATINALPHABET, keep an order and set course in our studies and proceedings:
but must, keep an order and Set course in our studies and proceedings:
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2003
our Saviour Christ hath a NONLATINALPHABET, seek first the kingdome of God, and in that kingdome every thing in its order;
our Saviour christ hath a, seek First the Kingdom of God, and in that Kingdom every thing in its order;
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2004
there is something first, and something next to be observed, and every thing is to be ranked in its proper place:
there is something First, and something next to be observed, and every thing is to be ranked in its proper place:
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2005
the Author of the Epistle to the Hebrews tells us of principles of Doctrine which must be learned before we can be led forward to perfection;
the Author of the Epistle to the Hebrews tells us of principles of Doctrine which must be learned before we can be led forward to perfection;
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2006
of milk, and of strong meat; of plainer Lessons before we reach at higher Mysteries; of milk, and of strong meat; of plainer Lessons before we reach At higher Mysteres;
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2007
nor can we hope to make a good Christian, veluti ex luto statuam, as soon as we can make a picture,
nor can we hope to make a good Christian, Veluti ex Luto statuam, as soon as we can make a picture,
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2008
or a statue out of clay. Most Christians are perfect too soon, which is the reason that they are never perfect;
or a statue out of clay. Most Christians Are perfect too soon, which is the reason that they Are never perfect;
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2009
they are spirituall in the twinkling of an eye (they know not how, nor no man else) they leap over all their alphabet,
they Are spiritual in the twinkling of an eye (they know not how, nor no man Else) they leap over all their alphabet,
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2011
are at the top of the ladder before they have set a foot to the first step or rown;
Are At the top of the ladder before they have Set a foot to the First step or rown;
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2012
they study heaven, but not the way to it; they study faith, but not good works;
they study heaven, but not the Way to it; they study faith, but not good works;
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2013
repentance without a change or restitution; Religion without order;
Repentance without a change or restitution; Religion without order;
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2014
they are as high as Gods closet in heaven, when they should be busie at his foot-stool;
they Are as high as God's closet in heaven, when they should be busy At his footstool;
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2015
study predestination, but not sanctity of life; study assurance, but not that piety which should work it;
study predestination, but not sanctity of life; study assurance, but not that piety which should work it;
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2016
study heaven and not grace, and grace but not their duty;
study heaven and not grace, and grace but not their duty;
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2017
and now no marvel if they meet not with that saving truth in this NONLATINALPHABET, in this so great disorder and confusion;
and now no marvel if they meet not with that Saving truth in this, in this so great disorder and confusion;
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2018
no marvel when we have broke the rules and order, & not observed the method of the Spirit,
no marvel when we have broke the rules and order, & not observed the method of the Spirit,
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2019
if the Spirit lead us not, who is a Spirit that loveth order, and in a right method and orderly course leads us into the truth.
if the Spirit led us not, who is a Spirit that loves order, and in a right method and orderly course leads us into the truth.
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2020
The last is NONLATINALPHABET, exercitation and practice of the truths we learn, which is so proper and necessary for a Christian, that Christian Religion goes under that name,
The last is, exercitation and practice of the truths we Learn, which is so proper and necessary for a Christian, that Christian Religion Goes under that name,
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2021
and is called an exercise by Clem. Al. Nyssen, Cyril of Ilierusalem, and others;
and is called an exercise by Clem. Al. Nyssen, Cyril of Ilierusalem, and Others;
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2022
and though they who lead a Monasticall life have laid claim to it as their own (they were called NONLATINALPHABET) yet it may well belong to every one that is the Spirits Scholar, who is as a Monk in the world, shut up out of it,
and though they who led a Monastical life have laid claim to it as their own (they were called) yet it may well belong to every one that is the Spirits Scholar, who is as a Monk in the world, shut up out of it,
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2023
even while he is in it, exercising himself in those lessons which the Spirit teacheth, and following as he leads, which is to make the world it self his monastery.
even while he is in it, exercising himself in those Lessons which the Spirit Teaches, and following as he leads, which is to make the world it self his monastery.
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2024
A good Chritian is the true NONLATINALPHABET, and by this daily exercise in the doctrines of the Spirit, he doth NONLATINALPHABET,
A good Chritian is the true, and by this daily exercise in the doctrines of the Spirit, he does,
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2025
as the Stoicks speak, drive the truth home, and make it enter into the soul and spirit;
as the Stoics speak, drive the truth home, and make it enter into the soul and Spirit;
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2026
for as Auaxagoras said well, manus causa sapientiae, 'tis not the brain, but the hand that causeth knowledge, and worketh wisdome:
for as Auaxagoras said well, manus causa sapientiae, it's not the brain, but the hand that Causes knowledge, and works Wisdom:
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2027
for true wisdome, that which the Spirit teacheth, consists not in being a good Critick,
for true Wisdom, that which the Spirit Teaches, consists not in being a good Critic,
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2028
or in rightly judging of the sense of the words, or being a good Logician in drawing out a true and perfect definition of Faith and Charity,
or in rightly judging of the sense of the words, or being a good Logician in drawing out a true and perfect definition of Faith and Charity,
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or discoursing aptly and methodically of the Lessons of the Spirit;
or discoursing aptly and methodically of the Lessons of the Spirit;
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or in being a good Oratour, in setting out the beauty and lustre of Religion to the very eye.
or in being a good Orator, in setting out the beauty and lustre of Religion to the very eye.
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nor my abstaining from evil Canonize me a saint, if my goodnesse be not diffusive on others,
nor my abstaining from evil Canonise me a saint, if my Goodness be not diffusive on Others,
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No, saith the son of Syrach, He that hath no experience knoweth little, Ex mandato mandatum cernimus, by practising the command we gain a kind of familiarity, a more inward and certain knowledge of it;
No, Says the son of Sirach, He that hath no experience Knoweth little, Ex Commandment mandatum cernimus, by practising the command we gain a kind of familiarity, a more inward and certain knowledge of it;
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If any man will do the will of God, he shall know the Doctrine;If any man will do the will of God, he shall know the Doctrine;
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in Divinity, and indeed in all knowledge whose end is practice, that of Aristotle is true, Those things we learn to do we learn by doing them; we learn devotion by prayer; charity, by giving of alms; meeknesse, by forgiving injuries; humility and patience, by suffering; in Divinity, and indeed in all knowledge whose end is practice, that of Aristotle is true, Those things we Learn to do we Learn by doing them; we Learn devotion by prayer; charity, by giving of alms; meekness, by forgiving injuries; humility and patience, by suffering;
p-acp n1, cc av p-acp d n1 rg-crq n1 vbz n1, cst pp-f np1 vbz j, d n2 pns12 vvb pc-acp vdi pns12 vvb p-acp vdg pno32; pns12 vvb n1 p-acp n1; n1, p-acp vvg pp-f n2; n1, p-acp j-vvg n2; n1 cc n1, p-acp vvg;
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temperance, by every day fighting against our lusts;
temperance, by every day fighting against our Lustiest;
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2035
as we know meat by the taste, so do we the things of God by practice and experience,
as we know meat by the taste, so do we the things of God by practice and experience,
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and at last discover heaven it self in piety;
and At last discover heaven it self in piety;
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and this is that which S. Paul calls knowledge according to godlinesse; we taste and see how gracious the Lord is, we do as it were see with our eyes,
and this is that which S. Paul calls knowledge according to godliness; we taste and see how gracious the Lord is, we do as it were see with our eyes,
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and with our hands handle the word of truth. In a word, we manifest the truth, and make it visible in our actions;
and with our hands handle the word of truth. In a word, we manifest the truth, and make it visible in our actions;
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and the Spirit is with us, and ready in his office to lead us further, even to the inner house;
and the Spirit is with us, and ready in his office to led us further, even to the inner house;
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2040
and secret closet of truth, displayes his beames of light, as we press forward and mend our pace, every day shining upon us with more brightnesse,
and secret closet of truth, displays his beams of Light, as we press forward and mend our pace, every day shining upon us with more brightness,
cc j-jn n1 pp-f n1, vvz po31 n2 pp-f n1, c-acp pns12 vvb av-j cc vvb po12 n1, d n1 vvg p-acp pno12 p-acp dc n1,
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2041
as we every day strive to increase;
as we every day strive to increase;
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teaching us not so much by words as by actions and practice, by the practice of those vertues which are his lessons, and our duties;
teaching us not so much by words as by actions and practice, by the practice of those Virtues which Are his Lessons, and our duties;
vvg pno12 xx av av-d p-acp n2 c-acp p-acp n2 cc n1, p-acp dt n1 pp-f d n2 r-crq vbr po31 n2, cc po12 n2;
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2043
we learn that we may practice, and by practice we become as David speaks, wiser then our teachers. to conclude, day unto day teacheth knowledge,
we Learn that we may practice, and by practice we become as David speaks, Wiser then our Teachers. to conclude, day unto day Teaches knowledge,
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and every act of piety is apt to promote and produce a second, to beget more light, which may yet lead into more, which may at last strengthen & establish us in the truth,
and every act of piety is apt to promote and produce a second, to beget more Light, which may yet led into more, which may At last strengthen & establish us in the truth,
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and so lead us from truth to truth, to that happy estate which hath no shadow of falshood,
and so led us from truth to truth, to that happy estate which hath no shadow of falsehood,
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but like the Spirit of Truth endureth for evermore.
but like the Spirit of Truth Endureth for evermore.
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<1+^PAGES^MISSING> THE FIRST SERMON. JAMES I. Vers. ult.
<1+^PAGES^MISSING> THE FIRST SERMON. JAMES I Vers. ult.
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Pure Religion and undefiled before God and the Father is This, to visite the fatherlesse and widdows in their affliction,
Pure Religion and undefiled before God and the Father is This, to visit the fatherless and Widows in their affliction,
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and to keep himselfe unspotted from the World.
and to keep himself unspotted from the World.
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NOthing more talkt of in the world, then Religion, nothing lesse understood, nothing more neglected, there being nothing more common with men,
NOthing more talked of in the world, then Religion, nothing less understood, nothing more neglected, there being nothing more Common with men,
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to withdraw themselves from that, which is indeed Religion, because it stands in opposition to some pleasing errour, which they are not willing to shake off,
to withdraw themselves from that, which is indeed Religion, Because it Stands in opposition to Some pleasing error, which they Are not willing to shake off,
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and by the help of an unsanctified, complying fancy, to frame one of their own, and call it by that name.
and by the help of an unsanctified, complying fancy, to frame one of their own, and call it by that name.
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That which flatters their corrupt hearts, That which is moulded and attempered to their bruitish desigus, That which smiles upon them in all their purposes, which favours them in their unwarrantable undertakings, That which bids them Go on and prosper in the wayes which lead unto death, That with them is True Religion.
That which flatters their corrupt hearts, That which is moulded and attempered to their brutish desigus, That which smiles upon them in all their Purposes, which favours them in their unwarrantable undertakings, That which bids them Go on and prosper in the ways which led unto death, That with them is True Religion.
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In this Chapter, and indeed in every Chapter of this Epistle, our Apostle hath made this discovery to our hands:
In this Chapter, and indeed in every Chapter of this Epistle, our Apostle hath made this discovery to our hands:
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Some there were, as he observes, that placed it in the ear; did hear and not do: and rested in that:
some there were, as he observes, that placed it in the ear; did hear and not do: and rested in that:
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some did place it in a formall devotion:
Some did place it in a formal devotion:
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did pray, but pray amisse, and therefore did not receive: some that placed it in a shadow and appearance, seemed to be very religious, did pray, but pray amiss, and Therefore did not receive: Some that placed it in a shadow and appearance, seemed to be very religious,
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but could not bridle their tongue, and were safe they thought under this shadow:
but could not bridle their tongue, and were safe they Thought under this shadow:
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others there were, that were partiall to themselves, despisers of the poor, that had faith and no works, in the second Chapter, and did boast of this:
Others there were, that were partial to themselves, despisers of the poor, that had faith and no works, in the second Chapter, and did boast of this:
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others, that had hell fire in their Tongue, and carried about with them a world of iniquity, which did set the wheel, the whole course of Nature on fire, in the third Chapter,
Others, that had hell fire in their Tongue, and carried about with them a world of iniquity, which did Set the wheel, the Whole course of Nature on fire, in the third Chapter,
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and last of all, some he observed warring and fighting, killing, that they might take the prey,
and last of all, Some he observed warring and fighting, killing, that they might take the prey,
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and divide the spoil, in the fourth Chapter; And yet all religious;
and divide the spoil, in the fourth Chapter; And yet all religious;
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Every one seeking out death in the errour of his life, and yet every one seeming to presse forward towards the mark,Every one seeking out death in the error of his life, and yet every one seeming to press forward towards the mark,
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for the price of the high calling of God in Christ Jesus.
for the price of the high calling of God in christ jesus.
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To these, as to men ready to dash upon the rock and shipwrack, doth our Apostle cry out as from the shore, to turn their compasse,
To these, as to men ready to dash upon the rock and shipwreck, does our Apostle cry out as from the shore, to turn their compass,
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and steer their course the right way, and seeing them, as it were, run severall wayes all to meet at last in the common gulph of eternall destruction;
and steer their course the right Way, and seeing them, as it were, run several ways all to meet At last in the Common gulf of Eternal destruction;
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He calls, and calls aloud after them.
He calls, and calls aloud After them.
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To the superstitious, and the prophane, To the disputer and the scribe, to them that do but hear,
To the superstitious, and the profane, To the disputer and the scribe, to them that do but hear,
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and to them that do but babble, To them that do but professe, and to them that do but beleeve, the word is;
and to them that do but babble, To them that do but profess, and to them that do but believe, the word is;
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Be not deceived, This is not it:Be not deceived, This is not it:
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but Haec est, This is pure Religion is vox à Tergo, as the Prophet speaks, Esay 30. a voice behinde them, saying, This is the way, walk in it:
but Haec est, This is pure Religion is vox à Tergo, as the Prophet speaks, Isaiah 30. a voice behind them, saying, This is the Way, walk in it:
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This is as a light held forth to shew them where they are to walk; as a royal Standard set up to bring them to their colours:
This is as a Light held forth to show them where they Are to walk; as a royal Standard Set up to bring them to their colours:
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This doth Infinitatem rei ejicere, as the Civilians speak. Take them from the Devils latitudes and expatiations, from frequent and fruitlesse hearing, from loud,
This does Infinitatem rei ejicere, as the Civilians speak. Take them from the Devils latitudes and expatiations, from frequent and fruitless hearing, from loud,
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but heartless prayer, from their beloved but dead faith, from undisciplined and malitious zeal, From noise and blood, from fighting and warring, which could not but defile them,
but heartless prayer, from their Beloved but dead faith, from undisciplined and malicious zeal, From noise and blood, from fighting and warring, which could not but defile them,
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and make them fit to receive nothing, but the spots of the world, from the infinite mazes and by-paths of Errour,
and make them fit to receive nothing, but the spots of the world, from the infinite mazes and bypaths of Error,
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and brings them into the way, where they should be, where they may move with joy and safety, looking stedfastly towards the End.
and brings them into the Way, where they should be, where they may move with joy and safety, looking steadfastly towards the End.
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Let us now hear the conclusion of the whole matter, whatsoever Divines have taught, whatsoever Councels have determined or the schoolmen defined:
Let us now hear the conclusion of the Whole matter, whatsoever Divines have taught, whatsoever Counsels have determined or the Schoolmen defined:
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whatsoever God spake in the old times, whatsoever he spake in these last dayes, That which hath filled so many volumes,
whatsoever God spoke in the old times, whatsoever he spoke in these last days, That which hath filled so many volumes,
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and brought upon us Fatigationem Carnis, that weariness of the flesh, which Solomon complains of, in reading that multitude of Books, with which the world doth now swarm with, That which we study for, which we contend for, which we fight for,
and brought upon us Fatigationem Carnis, that weariness of the Flesh, which Solomon complains of, in reading that multitude of Books, with which the world does now swarm with, That which we study for, which we contend for, which we fight for,
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as if it were in Democritus his Well, or rather, as the Apostle speaks, in Hell it self, quite out of our reach,
as if it were in Democritus his Well, or rather, as the Apostle speaks, in Hell it self, quite out of our reach,
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or if there be any truth that is necessary, or any other commandment, it is briefly comprehended in this saying,
or if there be any truth that is necessary, or any other Commandment, it is briefly comprehended in this saying,
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even in this of Saint James, Pure Religion, and undefiled before God and the Father is this, to visit, &c. I way call it the picture of Religion in little;
even in this of Saint James, Pure Religion, and undefiled before God and the Father is this, to visit, etc. I Way call it the picture of Religion in little;
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in a small compasse, and yet presenting all the lines and dimensions; the whole signature of Religion, fit to be hung up in the Church of Christ,
in a small compass, and yet presenting all the lines and dimensions; the Whole signature of Religion, fit to be hung up in the Church of christ,
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and to be lookt upon by all, that the people, which are and shall be born may truly serve the Lord:
and to be looked upon by all, that the people, which Are and shall be born may truly serve the Lord:
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May it please you therefore a while to cast your eyes upon it, and with me to view.
May it please you Therefore a while to cast your eyes upon it, and with me to view.
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First, The full proportion, and severall lineaments of it, as it were the essentiall parts which constitute,
First, The full proportion, and several lineaments of it, as it were the essential parts which constitute,
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and make it what it is, and we may distinguish them as the Jew doth the Law:
and make it what it is, and we may distinguish them as the Jew does the Law:
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by Do, and Do not; The first is Affirmative: To do Good: to visit the fatherlesse and widdows in their affliction.
by Do, and Do not; The First is Affirmative: To do Good: to visit the fatherless and Widows in their affliction.
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The second not to do evil; to keep our selves unspotted from the world. And then secondly, to look upon as it were the colours and beauty of it,
The second not to do evil; to keep our selves unspotted from the world. And then secondly, to look upon as it were the colours and beauty of it,
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and to look upon it with delight, as it consists, First in its purity, having no mixture.
and to look upon it with delight, as it consists, First in its purity, having no mixture.
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Secondly, in its undefilednesse, having no pollution.
Secondly, in its undefiledness, having no pollution.
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And then thirdly, the Epigraph or title of it, the Ratification or seal, which is set to it to make it Authentick, which is set to, not of men, or by men: but divinâ manu by the hand of God Himself, which drew the first copy, and pattern:
And then Thirdly, the Epigraph or title of it, the Ratification or seal, which is Set to it to make it Authentic, which is Set to, not of men, or by men: but divinâ manu by the hand of God Himself, which drew the First copy, and pattern:
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For, this is true Religion apud Deum & patrem with God and the Father, and as he gave witnesse to his Son from Heaven, This is my beloved Son, so doth he also to Christiain Religion, of which he was the Author and Finisher. Haec est, This is it,
For, this is true Religion apud God & patrem with God and the Father, and as he gave witness to his Son from Heaven, This is my Beloved Son, so does he also to Christiain Religion, of which he was the Author and Finisher. Haec est, This is it,
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and in this I am well pleased: Pure Religion and undefiled before God, &c. Let us now in order view these; and these two;
and in this I am well pleased: Pure Religion and undefiled before God, etc. Let us now in order view these; and these two;
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To do Good, and abstain from Evil, our charity to others in the one, and our charity to our selves in the last, in being as those Dii benefici those Tutelar Gods to the Widows and Fatherlesse,
To do Good, and abstain from Evil, our charity to Others in the one, and our charity to our selves in the last, in being as those Gods benefici those Tutelar God's to the Widows and Fatherless,
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and those NONLATINALPHABET to keep all evil from our selves, I call the effentiall parts of Religion, without which it can no more subsist,
and those to keep all evil from our selves, I call the effentiall parts of Religion, without which it can no more subsist,
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then a man without a soul;
then a man without a soul;
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For as the body without the spirit is dead, even so faith without works is dead also.
For as the body without the Spirit is dead, even so faith without works is dead also.
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Not that we exclude Faith, or Prayer, or Hearing of the Word;
Not that we exclude Faith, or Prayer, or Hearing of the Word;
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for without faith religion is but an empty name, and it comes by hearing, and is increased by devotion.
for without faith Religion is but an empty name, and it comes by hearing, and is increased by devotion.
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Faith is a foundation upon a Foundation:
Faith is a Foundation upon a Foundation:
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for as Truth is the foundation of faith, so is faith the Foundation of an Holy Conversation, in this we edifie our selves,
for as Truth is the Foundation of faith, so is faith the Foundation of an Holy Conversation, in this we edify our selves,
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and in this we sustain and uphold others, in this we stand, and in this we raise up others;
and in this we sustain and uphold Others, in this we stand, and in this we raise up Others;
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From faith are the issues of life, from this, as from a fountain flow those waters of comfort, which refresh the widow,
From faith Are the issues of life, from this, as from a fountain flow those waters of Comfort, which refresh the widow,
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and fatherlesse, and that water of separation, which purifies us, keeps us unspotted, as white as snow.
and fatherless, and that water of separation, which Purifies us, keeps us unspotted, as white as snow.
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But our Apostle mentions none of these, and I will give you some reason; at least, a fair conjecture, why he did not.
But our Apostle mentions none of these, and I will give you Some reason; At least, a fair conjecture, why he did not.
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And first, not Faith, we see here where he tells us what Pure Religion is, he doth not so much as name it;
And First, not Faith, we see Here where he tells us what Pure Religion is, he does not so much as name it;
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And therefore in the next place, as they bear this fair correspondence and mutually uphold each other,
And Therefore in the next place, as they bear this fair correspondence and mutually uphold each other,
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for indeed, it is the ground of the whole draught and portrayture of Religion, and as we observe it in Pictures it is in shadow; not exprest, out yet seen:
for indeed, it is the ground of the Whole draught and portraiture of Religion, and as we observe it in Pictures it is in shadow; not expressed, out yet seen:
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supposed by Saint James, writing not to Insiders, but to those who had already given up their names unto Christ.
supposed by Saint James, writing not to Insiders, but to those who had already given up their names unto christ.
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And it is like those NONLATINALPHABET in the Mathematicks, which Tully calls Iuitia Mathematicorum, the beginnings and principles of that science, which if we grant not, we can make no further progresse in that science.
And it is like those in the Mathematics, which Tully calls Iuitia Mathematicorum, the beginnings and principles of that science, which if we grant not, we can make no further progress in that science.
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In the sixth to the Hebrews Saint Paul calls it a principle of the Doctrine of Christ:
In the sixth to the Hebrews Saint Paul calls it a principle of the Doctrine of christ:
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and what necessity was there for my Apostle to commend that unto them which they already embraced, to direct them in that in which they were perfect, to urge that which they could not deny;
and what necessity was there for my Apostle to commend that unto them which they already embraced, to Direct them in that in which they were perfect, to urge that which they could not deny;
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not deny? nay, of which they made their boast all the day long? No:
not deny? nay, of which they made their boast all the day long? No:
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Saint James is for Ostende mihi, he doth not once doubt of their faith, but is very carnest to force it out, that it may evaporate,
Saint James is for Ostend mihi, he does not once doubt of their faith, but is very carnest to force it out, that it may evaporate,
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and shew it self in their works of piety:
and show it self in their works of piety:
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Then faith is a starre, and when it streams out light, and the beams are the works of charity:
Then faith is a star, and when it streams out Light, and the beams Are the works of charity:
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Then faith is as a ship, when Pure Religion is the rudder to steer and guide it, that it dash not on a rock, and ship-wrack:
Then faith is as a ship, when Pure Religion is the rudder to steer and guide it, that it dash not on a rock, and shipwreck:
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Then faith is the soul of the soul, when by its quickning and enlivening power we run the wayes of Christs commandments:
Then faith is the soul of the soul, when by its quickening and enlivening power we run the ways of Christ Commandments:
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pure creduat, pure ergo loquantur, faith the Father:pure creduat, pure ergo loquantur, faith the Father:
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Their belief is right, therefore let their conversation be sincere, no other conclusion can naturally be deduced from faith,
Their belief is right, Therefore let their Conversation be sincere, no other conclusion can naturally be deduced from faith,
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and of it self it can yeeld no other, and this it will yeeld, if you do not in a manner destroy it,
and of it self it can yield no other, and this it will yield, if you do not in a manner destroy it,
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and spoyle it of its power and efficacy;
and spoil it of its power and efficacy;
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for what an unnaturall inconsequence is this, I beleeve that Christ hath taught me, to be mercifull,
for what an unnatural inconsequence is this, I believe that christ hath taught me, to be merciful,
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as my heavenly Father is mercifull:
as my heavenly Father is merciful:
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That charity hath the promise of the world to come, Therefore I will shut up my bowels;
That charity hath the promise of the world to come, Therefore I will shut up my bowels;
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this I am sure is one part of our belief, if it be not, our Creed is most imperfect;
this I am sure is one part of our belief, if it be not, our Creed is most imperfect;
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and yet such practicall conclusions doth our avarice and luxury draw.
and yet such practical conclusions does our avarice and luxury draw.
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Our faith is spread about the world, but our charity is as a candle under a bushell;
Our faith is spread about the world, but our charity is as a candle under a bushel;
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the great errour, and folly of this our age, which can shew us multitudes of men and women, which,
the great error, and folly of this our age, which can show us Multitudes of men and women, which,
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so we must not think it possible to separate them.
so we must not think it possible to separate them.
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as the Apstle speaks, are ever learning, and never able to come to the knowledge of the Truth, which have con'd their Creed by heart,
as the Apostle speaks, Are ever learning, and never able to come to the knowledge of the Truth, which have coned their Creed by heart,
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but have little skill, or forgot their skill they have, in the royall Law;
but have little skill, or forgotten their skill they have, in the royal Law;
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who cry up faith as the Jews did the Temple of the Lord, and are very zealous for it,
who cry up faith as the jews did the Temple of the Lord, and Are very zealous for it,
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yet suffer it to decay and waste, till it be dead, as my Apostle speaks, cat out the very heart of it, by a carelesse and prophane conversation,
yet suffer it to decay and waste, till it be dead, as my Apostle speaks, cat out the very heart of it, by a careless and profane Conversation,
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as the Jews with their own hands did set fire on that Temple. which they so much adored.
as the jews with their own hands did Set fire on that Temple. which they so much adored.
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And this may be a second reason, why he mentions not faith in his character of Religion;
And this may be a second reason, why he mentions not faith in his character of Religion;
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for having every where preacht up the power and efficacy of faith, men carnally minded did so fill their thoughts, with the contemplation of that fundamentall vertue, that they left no roomfor other vertues, not so efficacious indeed to justifie a sinner,
for having every where preached up the power and efficacy of faith, men carnally minded did so fill their thoughts, with the contemplation of that fundamental virtue, that they left no roomfor other Virtues, not so efficacious indeed to justify a sinner,
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yet as necessary as faith it self:
yet as necessary as faith it self:
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did commend & extol the power of faith, when it had none at all in them,
did commend & extol the power of faith, when it had none At all in them,
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nay, (which is the most fatall miscarriage of all) did make it an occasion, through which sinne revived, which should have destroyed in them the whole body and juncture of sin;
nay, (which is the most fatal miscarriage of all) did make it an occasion, through which sin revived, which should have destroyed in them the Whole body and juncture of since;
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it being common to men at last to fix and fettle their minds upon that object which is most often presented to their mindes,
it being Common to men At last to fix and fettle their minds upon that Object which is most often presented to their minds,
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as the Countrey peasant having heard much talk of the City of Rome, began at last to think there was no other City but that:
as the Country Peasant having herd much talk of the city of Room, began At last to think there was no other city but that:
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If we look forward to the second Chapter of this Epistle, we shall think this more then a conjecture;
If we look forward to the second Chapter of this Epistle, we shall think this more then a conjecture;
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for there he seems to take away from faith its saving attribute, Numquid fides potest salvmn sacere? Can faith save a man? What an Heretick, what a Papist would he be, that should but put up this question in these our dayes? wherein the sola justificat hath left faith alone in the work of our salvation:
for there he seems to take away from faith its Saving attribute, Numquid fides potest salvmn sacere? Can faith save a man? What an Heretic, what a Papist would he be, that should but put up this question in these our days? wherein the sola justificat hath left faith alone in the work of our salvation:
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and yet the question may be put up, and the resolve on the negative may be true;
and yet the question may be put up, and the resolve on the negative may be true;
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It cannot save him certainly that saith he hath faith, and hath not works:
It cannot save him Certainly that Says he hath faith, and hath not works:
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And thus, though he dispute indeed against Simon the sorcerer, and others, as we may gather out of Irenaeus, yet in appearance he levels his discourse against Paul the Apostle:
And thus, though he dispute indeed against Simon the sorcerer, and Others, as we may gather out of Irnaeus, yet in appearance he levels his discourse against Paul the Apostle:
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for not by works, but by saith, faith Saint Paul, not by faith, but by works, saith Saint James, and yet both are true, the one speaking to the Jews, who were all for the Law the other to those who were all for faith,
for not by works, but by Says, faith Saint Paul, not by faith, but by works, Says Saint James, and yet both Are true, the one speaking to the jews, who were all for the Law the other to those who were all for faith,
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and to them who had buried all thought of good works in the pleasing but deceitfull contemplation of faith, he speaks no other language,
and to them who had buried all Thought of good works in the pleasing but deceitful contemplation of faith, he speaks no other language,
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but do this; and exalts charity to the higher place, that their vain boasting of faith might not be heard;
but do this; and exalts charity to the higher place, that their vain boasting of faith might not be herd;
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for faith, saith he, hath no tongue, nay, no life without her, and thus in appearance he takes from the one, to establish the other,
for faith, Says he, hath no tongue, nay, no life without her, and thus in appearance he Takes from the one, to establish the other,
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and sets up a throne for charity, not without some shew, and semblance of prejudice to faith.
and sets up a throne for charity, not without Some show, and semblance of prejudice to faith.
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For last of all, to give you one reason more: Faith indeed is naturally productive of good works:
For last of all, to give you one reason more: Faith indeed is naturally productive of good works:
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For what madnesse is it to see the way to eternity of blisse, and not to walk in it? Each article of our Creed points out,
For what madness is it to see the Way to eternity of bliss, and not to walk in it? Each article of our Creed points out,
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as with •e finger, to some vertue to be wrought out in the minde, and publisht in the outward man.
as with •e finger, to Some virtue to be wrought out in the mind, and published in the outward man.
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If I beleeve that Christ is God, it will follow, I must worship him: If he died for sinne, the consequence is plain enough, we must die to it:
If I believe that christ is God, it will follow, I must worship him: If he died for sin, the consequence is plain enough, we must die to it:
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If he so loved vs, the Apostle concludes, we must love one another:
If he so loved us, the Apostle concludes, we must love one Another:
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charity is the proper effect of faith, and upon faith, and charity we build up our hope,
charity is the proper Effect of faith, and upon faith, and charity we built up our hope,
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if we beleeve the promises, and perform the condition, if we beleeve him that loved us,
if we believe the promises, and perform the condition, if we believe him that loved us,
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and love him, and keep his commandments, we are in heaven already.
and love him, and keep his Commandments, we Are in heaven already.
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But yet we may observe, that the corruption of our hearts findes somthing in faith it self, to abate and weaken her force,
But yet we may observe, that the corruption of our hearts finds something in faith it self, to abate and weaken her force,
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and power, and to take off her activity, and so makes the very object of faith an encouragement to evil,
and power, and to take off her activity, and so makes the very Object of faith an encouragement to evil,
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and (which is a sad speculation) the mercy of God, a kinde of temptation to sinne:
and (which is a sad speculation) the mercy of God, a kind of temptation to sin:
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Mercy is a pretious oyntment, and mercy breaks our head; mercy blots out sin, and mercy revives it;
Mercy is a precious ointment, and mercy breaks our head; mercy blots out since, and mercy revives it;
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mercy is our hope, and mercy is made our confusion:
mercy is our hope, and mercy is made our confusion:
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we should sin no more, but we sin more and more, because his mercy endureth for ever:
we should sin no more, but we sin more and more, Because his mercy Endureth for ever:
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we turn the grace of God into wantonness, and make this Queen of his glorious attributes to wait on our lust:
we turn the grace of God into wantonness, and make this Queen of his glorious attributes to wait on our lust:
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of a Covering, a purging, a Healing, a saving, (I tremble to speak it) we make it a damning mercy;
of a Covering, a purging, a Healing, a Saving, (I tremble to speak it) we make it a damning mercy;
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for had we not abused it, had we not relied upon it too much, had we not laid upon it all our uncleannesse, our impenitency,
for had we not abused it, had we not relied upon it too much, had we not laid upon it all our uncleanness, our impenitency,
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and wilfull obstinacy in sinne, it would have upheld us, and lifted us up as high as Heaven;
and wilful obstinacy in sin, it would have upheld us, and lifted us up as high as Heaven;
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though not from the table, yet from the feast, and are more unfit then they,
though not from the table, yet from the feast, and Are more unfit then they,
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but our bold presumption layes hold of it, and it flings us off, and we fall from it, into the bottomlesse pit.
but our bold presumption lays hold of it, and it flings us off, and we fallen from it, into the bottomless pit.
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This then we may take for a sufficient reason, why our Apostle puts not faith into his description of Pure Religion,
This then we may take for a sufficient reason, why our Apostle puts not faith into his description of Pure Religion,
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and in the next place, as he doth not mention faith, so he passeth by in silence, rather then forgets those other excellent duties of prayer, and hearing the word.
and in the next place, as he does not mention faith, so he passes by in silence, rather then forgets those other excellent duties of prayer, and hearing the word.
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For these two, whatsoever high esteem we put upon them;
For these two, whatsoever high esteem we put upon them;
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howsoever we magnifie them till they are nothing, till our selves are worse than nothing, worse than the beasts that perish,
howsoever we magnify them till they Are nothing, till our selves Are Worse than nothing, Worse than the beasts that perish,
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yet are they not the end;
yet Are they not the end;
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and their end is perdition, who make them so, and think that to aske a blessing is to have it,
and their end is perdition, who make them so, and think that to ask a blessing is to have it,
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when they put it from them: or to hear of God is to love him: to hear of that happinesse, which he hath laid up, is to be in Paradise.
when they put it from them: or to hear of God is to love him: to hear of that happiness, which he hath laid up, is to be in Paradise.
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The perfection of the creature, saith the Philosopher is ad naturae suae sinem pervenire, to attain to the end for which he was made,
The perfection of the creature, Says the Philosopher is ad naturae suae sinem pervenire, to attain to the end for which he was made,
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and the end of the Christian is, to be like unto Christ, that where he is, He may be also;
and the end of the Christian is, to be like unto christ, that where he is, He may be also;
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that is his end, that is his perfection: Now to draw this home, these two, to Hear and to Pray;
that is his end, that is his perfection: Now to draw this home, these two, to Hear and to Pray;
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do not make us like unto him, but are sufficient means to renew the image of God in us, that so we may resemble him, they are not the haven to which we are bound,
do not make us like unto him, but Are sufficient means to renew the image of God in us, that so we may resemble him, they Are not the Haven to which we Are bound,
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but are as prosperous and advantagious windes to carry us to it, Quod per se bonum est, semper est bonum, that which is good in it self,
but Are as prosperous and advantageous winds to carry us to it, Quod per se bonum est, semper est bonum, that which is good in it self,
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and for it self, is alwayes good, as true piety, true Religion, but those duties which tend to it, have their reward or punishment as they reach, or misse of that end;
and for it self, is always good, as true piety, true Religion, but those duties which tend to it, have their reward or punishment as they reach, or miss of that end;
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what is hearing, if it beget not obedience? what are prayers if they be but the calves of our lips? Oh, 'tis a sad question to be ask't,
what is hearing, if it beget not Obedience? what Are Prayers if they be but the calves of our lips? O, it's a sad question to be asked,
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when we shall see Christians full of malice and deceit, Have they not heard? they have heard that malice shall destroy the wicked, that deceit is an abomination, that oppression shall eat them up,
when we shall see Christians full of malice and deceit, Have they not herd? they have herd that malice shall destroy the wicked, that deceit is an abomination, that oppression shall eat them up,
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yet will be such monsters, as if they never heard;
yet will be such monsters, as if they never herd;
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oh, 'tis a sad expostulation to the wicked, Have they not heard, and as sad a return may be made to our prayers;
o, it's a sad expostulation to the wicked, Have they not herd, and as sad a return may be made to our Prayers;
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we may stretch out our hands, and God may hide his eyes from us, we may make many prayers and he not hear, we may lift up our hands,
we may stretch out our hands, and God may hide his eyes from us, we may make many Prayers and he not hear, we may lift up our hands,
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and vocie unto Heaven, and our minde stay below wallowing in the mire of foul pollutions, mixt and ingendering with the vanities of the world;
and vocie unto Heaven, and our mind stay below wallowing in the mire of foul pollutions, mixed and engendering with the vanities of the world;
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for as we may fast to strife and debate, so we may pray to strife and debate,
for as we may fast to strife and debate, so we may pray to strife and debate,
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as there may be a politick Fast, so our prayer may have more in it of craft than devotion, we may make it a trade, a craft,
as there may be a politic Fast, so our prayer may have more in it of craft than devotion, we may make it a trade, a craft,
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an occupation, and so NONLATINALPHABET stoutly labor and holdout, not to take the kingdom of Heaven, but to devour widows houses;
an occupation, and so stoutly labour and holdout, not to take the Kingdom of Heaven, but to devour Widows houses;
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make this Key of the Gates of Heaven, a picklock to open Chests, and so debase it to these vile offices, which is a sin, cujus non audeo dicere nomen, for which I have no name bad enough to give it:
make this Key of the Gates of Heaven, a picklock to open Chests, and so debase it to these vile Offices, which is a since, cujus non audeo dicere Nome, for which I have no name bad enough to give it:
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and what is Prayer then? what are the means if we rest in them as in the end? what are they,
and what is Prayer then? what Are the means if we rest in them as in the end? what Are they,
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if we draw and force them to a bad end? what are they if we make no use of them at all,
if we draw and force them to a bad end? what Are they if we make no use of them At all,
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or make this sad and fatall use of them; if our Prayers bring down a curse;
or make this sad and fatal use of them; if our Prayers bring down a curse;
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our hearing flatter us in our disobedience, if we Hear, and Pray, and Perish? These two,
our hearing flatter us in our disobedience, if we Hear, and Pray, and Perish? These two,
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and what else of this nature have their worth and efficacy from Religion, from charity to our selves,
and what Else of this nature have their worth and efficacy from Religion, from charity to our selves,
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& others, which are as the two wings, on which our prayers ascend, and mount to the presence of God, to bring down a blessing from thence:
& Others, which Are as the two wings, on which our Prayers ascend, and mount to the presence of God, to bring down a blessing from thence:
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These sanctifie our fasts, these open the ears of the deaf, that hearing they may hear and understand:
These sanctify our fasts, these open the ears of the deaf, that hearing they may hear and understand:
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These consecrate our Pulpets, and are the best panegyricks on our Sermons, and make them indeed the word of God, powerfull in operation,
These consecrate our Pulpits, and Are the best panegyrics on our Sermons, and make them indeed the word of God, powerful in operation,
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and without these our prayers are but babling, and the Sermons, which we hear, but so many libels against us,
and without these our Prayers Are but babbling, and the Sermons, which we hear, but so many libels against us,
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or as so many knells and sad indications, that they, that hear them, are condemned, and dead already.
or as so many knells and sad indications, that they, that hear them, Are condemned, and dead already.
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For again, to visit the fatherlesse and widows in affliction, that is, to be full of good works,
For again, to visit the fatherless and Widows in affliction, that is, to be full of good works,
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and to renounce, and abstain from the pleasures of the world (for those pleasures we dote on, those riches we sweat for, are those that bespot us) is a far harder task then to say a hundred pater no sters, or to continue our prayers,
and to renounce, and abstain from the pleasures of the world (for those pleasures we dote on, those riches we sweat for, Are those that bespot us) is a Far harder task then to say a hundred pater no sters, or to continue our Prayers,
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as Saint Paul did his preaching untill midnight, or to hear a Sermon every day. Bid the wanton leave the lips of the harlot:
as Saint Paul did his preaching until midnight, or to hear a Sermon every day. Bid the wanton leave the lips of the harlot:
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bid the ambitious make himself equall to them of low degree: bid the ambitious make himself equal to them of low degree:
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bid the mammonist be rich in good works, and if he do not openly profess it,
bid the mammonist be rich in good works, and if he do not openly profess it,
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yet the conjecture will be easy and probable, that the wanton would chuse rather to fast twice in the week with the Pharisee,
yet the conjecture will be easy and probable, that the wanton would choose rather to fast twice in the Week with the Pharisee,
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than to make himself an Eunuch for the Kingdom of Heaven:
than to make himself an Eunuch for the Kingdom of Heaven:
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the ambitious and covetous rather say their prayers (for such can but say them) then to stay themselves in the eager pursuit of their ends but so long, as to give an almes:
the ambitious and covetous rather say their Prayers (for such can but say them) then to stay themselves in the eager pursuit of their ends but so long, as to give an alms:
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the ambitious will pray and hear, and do any thing rather than fall lower, and the Miser chain his ears to the Pulpit, rather than to open them to the complaint of the poor:
the ambitious will pray and hear, and do any thing rather than fallen lower, and the Miser chain his ears to the Pulpit, rather than to open them to the complaint of the poor:
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S. Basil observed it long since NONLATINALPHABET, &c. and tels us that he knew many, who without any great pains might be brought, to fast and pray,
S. Basil observed it long since, etc. and tells us that he knew many, who without any great pains might be brought, to fast and pray,
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and to perform all parts of Religion, which were not chargeable, but could not be wonne with the most powerfull eloquence,
and to perform all parts of Religion, which were not chargeable, but could not be won with the most powerful eloquence,
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or strongest reason to any part of it, which did cost them NONLATINALPHABET but one half-peny NONLATINALPHABET a cheap Religion is as easy, as cheap;
or Strongest reason to any part of it, which did cost them but one halfpenny a cheap Religion is as easy, as cheap;
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but Go, sell all that you have, and give to the poor, is a better pill, which we hardly let down,
but Go, fell all that you have, and give to the poor, is a better pill, which we hardly let down,
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and with a sowre countenance, and should we prescribe it now, to men of this Iron age, would they not as S. Paul speaks in another case, say, that we were out of our wits?
and with a sour countenance, and should we prescribe it now, to men of this Iron age, would they not as S. Paul speaks in Another case, say, that we were out of our wits?
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And therefore in the last place, These two, if they be truly in us, are never, can never be alone,
And Therefore in the last place, These two, if they be truly in us, Are never, can never be alone,
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but suppose faith, which is sigillum bonorum operum, as Chrysologus speaks, the seal to every good work to make it currant and authentick,
but suppose faith, which is sigillum Bonorum Operum, as Chrysologus speaks, the seal to every good work to make it currant and authentic,
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and he that is perfect in these, cannot be to seek in the rest.
and he that is perfect in these, cannot be to seek in the rest.
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He that can govern a ship in a storm, when the Sea rages, and is unquiet, may easily mannage a cockboat in a calm:
He that can govern a ship in a storm, when the Sea rages, and is unquiet, may Easily manage a cockboat in a Cam:
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he that can empty himself to his brother, that thinks the bellies of the poor the best granaries for his corn,
he that can empty himself to his brother, that thinks the bellies of the poor the best granaries for his corn,
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and the surest treasury for his money, that can give unto God the things that are Gods,
and the Surest treasury for his money, that can give unto God the things that Are God's,
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and return them back by the hands of his Ambassadours the poor, who beseech us in his Name;
and return them back by the hands of his ambassadors the poor, who beseech us in his Name;
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he that is an exile at home, and hath banisht himself from the world, he lives in,
he that is an exile At home, and hath banished himself from the world, he lives in,
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so uses it, as if he used it not;
so uses it, as if he used it not;
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he that hates sin, as an infectious plague, and in a holy pride will keep his distance from it,
he that hates since, as an infectious plague, and in a holy pride will keep his distance from it,
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though it bow towards him in the person of his dearest friend, that can detest sacriledge,
though it bow towards him in the person of his dearest friend, that can detest sacrilege,
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though his father were intricht by it, and passed it over to him, as an inheritance:
though his father were intricht by it, and passed it over to him, as an inheritance:
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he that sends up so many sacrifices to God, he that thus makes himself a sacrifice, will offer up also the incense of his prayers:
he that sends up so many Sacrifices to God, he that thus makes himself a sacrifice, will offer up also the incense of his Prayers:
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he that can abstain from sinne, may fast from meat, he that hath broke his heart, will open his car:
he that can abstain from sin, may fast from meat, he that hath broke his heart, will open his car:
pns31 cst vmb vvi p-acp n1, vmb av-j p-acp n1, pns31 cst vhz vvn po31 n1, vmb vvi po31 n1:
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In a word, he that approves himself in these two, cannot but be active and exact in the rest.
In a word, he that approves himself in these two, cannot but be active and exact in the rest.
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And now having shewed you, what is but shadowed in this picture and description of Religion;
And now having showed you, what is but shadowed in this picture and description of Religion;
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let us look upon the picture it self, so look upon it, that we may draw it out,
let us look upon the picture it self, so look upon it, that we may draw it out,
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and expresse it in our selves, in every limb and part of it, that they that behold us may say, God is in us of a truth,
and express it in our selves, in every limb and part of it, that they that behold us may say, God is in us of a truth,
cc vvi pn31 p-acp po12 n2, p-acp d n1 cc n1 pp-f pn31, cst pns32 cst vvb pno12 vmb vvi, np1 vbz p-acp pno12 pp-f dt n1,
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and glorifie him at the sight of such religious men.
and Glorify him At the sighed of such religious men.
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And first we see Charity stretching forth her hand, and casting her bread upon the waters, the bitter waters of Affliction, going about to the widow and fatherlesse,
And First we see Charity stretching forth her hand, and casting her bred upon the waters, the bitter waters of Affliction, going about to the widow and fatherless,
cc ord pns12 vvb n1 vvg av po31 n1, cc vvg po31 n1 p-acp dt n2, dt j n2 pp-f n1, vvg a-acp p-acp dt n1 cc j,
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and doing good, doing all those things which Jesus began to teach, walking in love as Christ loved us;
and doing good, doing all those things which jesus began to teach, walking in love as christ loved us;
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And this we may well call a part of Religion, and a fair representation of it; And this we may well call a part of Religion, and a fair representation of it;
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for by this the image of the likenes of God is repaired in us saith Bern, is made manifest in us,
for by this the image of the likeness of God is repaired in us Says Bern, is made manifest in us,
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and as it were visible to the eye:
and as it were visible to the eye:
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For in every Act of charity he that dwels on High comes down in the likeness of men, speaks by the tongue, gives by the hand of a mortal man, moves in him,
For in every Act of charity he that dwells on High comes down in the likeness of men, speaks by the tongue, gives by the hand of a Mortal man, moves in him,
c-acp p-acp d n1 pp-f n1 pns31 cst vvz p-acp j vvz a-acp p-acp dt n1 pp-f n2, vvz p-acp dt n1, vvz p-acp dt n1 pp-f dt j-jn n1, vvz p-acp pno31,
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& moves with him to perfect this work. This makes us as God, in stead of God, one to another:
& moves with him to perfect this work. This makes us as God, in stead of God, one to Another:
cc vvz p-acp pno31 pc-acp vvi d n1. np1 vvz pno12 p-acp np1, p-acp n1 pp-f np1, pi p-acp n-jn:
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for Homint homo quid praestat? one man is not superiour to another, as he is a man (for in the Heraldry of Nature, all are of the same degree, all are equal;
for Homint homo quid praestat? one man is not superior to Another, as he is a man (for in the Heraldry of Nature, all Are of the same degree, all Are equal;
c-acp np1 fw-la fw-la fw-la? crd n1 vbz xx j-jn p-acp j-jn, c-acp pns31 vbz dt n1 (c-acp p-acp dt n1 pp-f n1, d vbr pp-f dt d n1, d vbr j-jn;
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for all aremen) but when charity filleth his Heart, and stretcheth forth his Hand, he takes the higher place, the place of God, is his Embassadour and Steward, not of the same Essence with God,
for all aremen) but when charity fills his Heart, and Stretcheth forth his Hand, he Takes the higher place, the place of God, is his Ambassador and Steward, not of the same Essence with God,
p-acp d n2) cc-acp q-crq n1 vvz po31 n1, cc vvz av po31 n1, pns31 vvz dt jc n1, dt n1 pp-f np1, vbz po31 n1 cc n1, xx pp-f dt d n1 p-acp np1,
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but bearing about with him, his Image, saith Clem. Al. Put you on, saith S. Paul, bowels of mercy, NONLATINALPHABET as the elect of God,
but bearing about with him, his Image, Says Clem. Al. Put you on, Says S. Paul, bowels of mercy, as the elect of God,
cc-acp vvg a-acp p-acp pno31, po31 n1, vvz np1 np1 vvb pn22 a-acp, vvz n1 np1, n2 pp-f n1, p-acp dt n-vvn pp-f np1,
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when we have put them on, we then are indeed the elect of God, endowed with his spirit, carrying about with us the mercies of God, sent as it were from his mercy seat, with comfort and relief to those, who are minished and brought low by oppression, affliction & sorrow;
when we have put them on, we then Are indeed the elect of God, endowed with his Spirit, carrying about with us the Mercies of God, sent as it were from his mercy seat, with Comfort and relief to those, who Are minished and brought low by oppression, affliction & sorrow;
c-crq pns12 vhb vvn pno32 a-acp, pns12 av vbr av dt vvb pp-f np1, vvn p-acp po31 n1, vvg a-acp p-acp pno12 dt n2 pp-f np1, vvn c-acp pn31 vbdr p-acp po31 n1 n1, p-acp n1 cc n1 p-acp d, r-crq vbr vvn cc vvn av-j p-acp n1, n1 cc n1;
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we may flatter our selves, and talk what we please of Election, and if we please intail it on a Faction,
we may flatter our selves, and talk what we please of Election, and if we please intail it on a Faction,
pns12 vmb vvi po12 n2, cc vvb r-crq pns12 vvb pp-f n1, cc cs pns12 vvb vvi pn31 p-acp dt n1,
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but most sure it is, without charity our election is not sure, and without bowels we can be no more Elect, then Judas the traytor was;
but most sure it is, without charity our election is not sure, and without bowels we can be no more Elect, then Judas the traitor was;
cc-acp ds j pn31 vbz, p-acp n1 po12 n1 vbz xx j, cc p-acp n2 pns12 vmb vbi dx av-dc j-vvn, av np1 dt n1 vbds;
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Elect, that is by interpretation, the sons of perdition;
Elect, that is by Interpretation, the Sons of perdition;
n1, cst vbz p-acp n1, dt n2 pp-f n1;
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It is doing good alone that makes us a Royall priesthood, and this Honour have all his Saints;
It is doing good alone that makes us a Royal priesthood, and this Honour have all his Saints;
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the kings of the Gentiles, saith our Saviour, exercise authority upon them, and they that exercise authority over them are called NONLATINALPHABET benefactors or gratious Lords, are called what they should be, not what they are,
the Kings of the Gentiles, Says our Saviour, exercise Authority upon them, and they that exercise Authority over them Are called benefactors or gracious lords, Are called what they should be, not what they Are,
dt n2 pp-f dt n2-j, vvz po12 n1, vvb n1 p-acp pno32, cc pns32 cst vvb n1 p-acp pno32 vbr vvn n2 cc j n2, vbr vvn r-crq pns32 vmd vbi, xx r-crq pns32 vbr,
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for if they were gratious & Benefactors, then were they kings indeed, annointed with the oil of mercy, which is sent down from Heaven, being from the Heaven, Heavenly;
for if they were gracious & Benefactors, then were they Kings indeed, anointed with the oil of mercy, which is sent down from Heaven, being from the Heaven, Heavenly;
c-acp cs pns32 vbdr j cc n2, av vbdr pns32 n2 av, vvn p-acp dt n1 pp-f n1, r-crq vbz vvn a-acp p-acp n1, vbg p-acp dt n1, j;
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that day, when this distilled not from him on others, Titus the Emperour did count as lost.
that day, when this distilled not from him on Others, Titus the Emperor did count as lost.
d n1, c-crq d vvd xx p-acp pno31 p-acp n2-jn, np1 dt n1 vdd vvi a-acp vvn.
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Diem perdidi, so it is in Sueton: but Zonaras hath it NONLATINALPHABET I have not reigned to day, this day I was not Gods vicegerent:Diem perdidi, so it is in Suetonius: but Zonaras hath it I have not reigned to day, this day I was not God's vicegerent:
fw-la fw-la, av pn31 vbz p-acp n1: p-acp np1 vhz pn31 pns11 vhb xx vvn p-acp n1, d n1 pns11 vbds xx npg1 n1:
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we read in the book of the Kings, that God gave Solomon a large Heart, and Pineda glosses it liberalem fecit, He made him liberall and mercifull;
we read in the book of the Kings, that God gave Solomon a large Heart, and Pineda Glosses it liberalem fecit, He made him liberal and merciful;
pns12 vvb p-acp dt n1 pp-f dt n2, cst np1 vvd np1 dt j n1, cc np1 n2 pn31 fw-la fw-la, pns31 vvd pno31 j cc j;
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we read that David was a man after Gods own heart, and Procopius upon that place gives this as the probable reason of this denomination, that he was NONLATINALPHABET a lover of the poor, mercifull as he is merciful, NONLATINALPHABET Imitation gives us a kinde of neernesse, and familiarity with God;
we read that David was a man After God's own heart, and Procopius upon that place gives this as the probable reason of this denomination, that he was a lover of the poor, merciful as he is merciful, Imitation gives us a kind of nearness, and familiarity with God;
pns12 vvb cst np1 vbds dt n1 p-acp npg1 d n1, cc np1 p-acp d n1 vvz d p-acp dt j n1 pp-f d n1, cst pns31 vbds dt n1 pp-f dt j, j c-acp pns31 vbz j, n1 vvz pno12 dt n1 pp-f n1, cc n1 p-acp np1;
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that in which we represent him, makes as one with him, makes us as Christ speaks, his brother, and sister, and mother.
that in which we represent him, makes as one with him, makes us as christ speaks, his brother, and sister, and mother.
cst p-acp r-crq pns12 vvi pno31, vvz p-acp crd p-acp pno31, vvz pno12 p-acp np1 vvz, po31 n1, cc n1, cc n1.
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This is our affinity, this is our honour, this is in a manner our Divinity on earth;
This is our affinity, this is our honour, this is in a manner our Divinity on earth;
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For God and man, saith Synesius have but this one onely thing common to them both,
For God and man, Says Synesius have but this one only thing Common to them both,
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and that is, NONLATINALPHABET to do good; To do good and to distribute, forget not, for with such sacrifices God is pleased.
and that is, to do good; To do good and to distribute, forget not, for with such Sacrifices God is pleased.
cc d vbz, pc-acp vdi j; pc-acp vdi j cc pc-acp vvi, vvb xx, c-acp p-acp d n2 np1 vbz vvn.
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This then may well go for one part, or limb of Religion:
This then may well go for one part, or limb of Religion:
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And in the next place, as in the visitation of the fatherlesse and widows all charity to our Brother is implyed,
And in the next place, as in the Visitation of the fatherless and Widows all charity to our Brother is employed,
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so all charity to our selves is shut up in this other in keeping our selves unspotted of the world.
so all charity to our selves is shut up in this other in keeping our selves unspotted of the world.
av d n1 p-acp po12 n2 vbz vvn a-acp p-acp d n-jn p-acp vvg po12 n2 j pp-f dt n1.
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And this phrase in keeping our selves, is very significant, and that its weight;
And this phrase in keeping our selves, is very significant, and that its weight;
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for those spots, which so defile us, and make us such Leopards, are not so much from the world,
for those spots, which so defile us, and make us such Leopards, Are not so much from the world,
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as from our selves, as a cheat is not onely from the cunning of the Impostor,
as from our selves, as a cheat is not only from the cunning of the Impostor,
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but from the want of wisdom and experience in him that is deceived;
but from the want of Wisdom and experience in him that is deceived;
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'tis Ignorance that promotes the cheat, that draws the power and faculty into Act, makes him that hath a subtle wit, injurious,
it's Ignorance that promotes the cheat, that draws the power and faculty into Act, makes him that hath a subtle wit, injurious,
pn31|vbz n1 cst vvz dt n1, cst vvz dt n1 cc n1 p-acp n1, vvz pno31 cst vhz dt j n1, j,
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and tis an evil heart, that makes the world contagious; for wisdom prevents a cheat, and watchfulnesse a spot.
and this an evil heart, that makes the world contagious; for Wisdom prevents a cheat, and watchfulness a spot.
cc pn31|vbz dt j-jn n1, cst vvz dt n1 j; p-acp n1 vvz dt n1, cc n1 dt n1.
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This world in it self hath nothing in it that can defile us;
This world in it self hath nothing in it that can defile us;
d n1 p-acp pn31 n1 vhz pix p-acp pn31 cst vmb vvi pno12;
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for God saw all that he made was good, and it was very good, but Nihil non est Dei, quod Deum offendit, there is nothing by which we offend God, but is from God;
for God saw all that he made was good, and it was very good, but Nihil non est Dei, quod God offendit, there is nothing by which we offend God, but is from God;
p-acp np1 vvd d cst pns31 vvd vbds j, cc pn31 vbds av j, p-acp fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la, a-acp vbz pix p-acp r-crq pns12 vvb np1, cc-acp vbz p-acp np1;
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that beauty, which kindles lust, is his gift;
that beauty, which kindles lust, is his gift;
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that gold which hath made that desolation upon the earth, was the work of his hands;
that gold which hath made that desolation upon the earth, was the work of his hands;
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he gives us the bread we surfet on; he filleth the cup, that intoxicates us;
he gives us the bred we surfeit on; he fills the cup, that intoxicate us;
pns31 vvz pno12 dt n1 pns12 vvi a-acp; pns31 vvz dt n1, cst j pno12;
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the world is the Lords, and all that therein is, but yet this world bespots us not,
the world is the lords, and all that therein is, but yet this world bespots us not,
dt n1 vbz dt n2, cc d cst av vbz, cc-acp av d n1 n2 pno12 xx,
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because 'tis his, who cannot behold, much lesse could make any unclean thing. We must therefore search out another world:
Because it's his, who cannot behold, much less could make any unclean thing. We must Therefore search out Another world:
c-acp pn31|vbz png31, r-crq vmbx vvi, av-d av-dc vmd vvi d j n1. pns12 vmb av vvi av j-jn n1:
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and you need not travell far, for you may stay at home, and finde it in your selves;
and you need not travel Far, for you may stay At home, and find it in your selves;
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S. John hath made the discovery for you in his first Epistle, where he draws the map of it,
S. John hath made the discovery for you in his First Epistle, where he draws the map of it,
n1 np1 vhz vvd dt n1 p-acp pn22 p-acp po31 ord n1, c-crq pns31 vvz dt n1 pp-f pn31,
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and divides it to our hands into three provinces or parts; the first, the lust of the flesh, where unlawfull pleasures sport themselves;
and divides it to our hands into three Provinces or parts; the First, the lust of the Flesh, where unlawful pleasures sport themselves;
cc vvz pn31 p-acp po12 n2 p-acp crd n2 cc n2; dt ord, dt n1 pp-f dt n1, c-crq j n2 vvi px32;
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secondly, the lust of the eyes, where covetousnesse builds her an house;
secondly, the lust of the eyes, where covetousness builds her an house;
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thirdly, and the pride of life which whets a sword for the Revenger, erects a throne for the Ambitious, raiseth up a triumphant Arch for the vain-glorious;
Thirdly, and the pride of life which whets a sword for the Revenger, erects a throne for the Ambitious, Raiseth up a triumphant Arch for the vainglorious;
ord, cc dt n1 pp-f n1 r-crq vvz dt n1 p-acp dt n1, vvz dt n1 p-acp dt j, vvz a-acp dt j n1 p-acp dt j;
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this is the world, saith S. John, even a world of wickednesse; this inverteth the whole course of Nature, makes the wheel of the Creation move disorderly;
this is the world, Says S. John, even a world of wickedness; this inverteth the Whole course of Nature, makes the wheel of the Creation move disorderly;
d vbz dt n1, vvz n1 np1, av dt n1 pp-f n1; d vvz dt j-jn n1 pp-f n1, vvz dt vvb pp-f dt n1 vvb j;
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this world within us, makes that world without us an enemy;
this world within us, makes that world without us an enemy;
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makes beauty deceitfull, wine a mocker, riches a snare works that into sinne, out of which, we might have made a key to open the gates of Heaven;
makes beauty deceitful, wine a mocker, riches a snare works that into sin, out of which, we might have made a key to open the gates of Heaven;
vvz n1 j, n1 dt n1, n2 dt n1 n2 cst p-acp n1, av pp-f r-crq, pns12 vmd vhi vvn dt n1 pc-acp vvi dt n2 pp-f n1;
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drops its poyson under every leaf, upon every object, and by its mixture with the world, ingenders that serpent, which spets the poyson back again upon us,
drops its poison under every leaf, upon every Object, and by its mixture with the world, engenders that serpent, which spets the poison back again upon us,
vvz po31 n1 p-acp d n1, p-acp d n1, cc p-acp po31 n1 p-acp dt n1, vvz d n1, r-crq n2 dt n1 av av p-acp pno12,
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and not onely bespots, and defiles, but stings us to death:
and not only bespots, and defiles, but stings us to death:
cc xx av-j n2, cc vvz, cc-acp vvz pno12 p-acp n1:
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for when Lust hath conceived it bringeth forth sinne, and when sinne is finished it defiles a man,
for when Lust hath conceived it brings forth sin, and when sin is finished it defiles a man,
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and leave those spots behinde it, which deface him, and gives him a thousand severall shapes;
and leave those spots behind it, which deface him, and gives him a thousand several shapes;
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the Schools call it maculam peccati the blot and stain of sinne, which is of no positive reality,
the Schools call it maculam peccati the blot and stain of sin, which is of no positive reality,
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but a deprivation, and defect of beauty in the soul, and varies, as shadows do, according to the diversity of those bodies, that cast it.
but a deprivation, and defect of beauty in the soul, and Varies, as shadows do, according to the diversity of those bodies, that cast it.
cc-acp dt n1, cc n1 pp-f n1 p-acp dt n1, cc vvz, c-acp n2 vdb, vvg p-acp dt n1 pp-f d n2, cst vvd pn31.
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We see then, that there is a world within us, as well as without us,
We see then, that there is a world within us, as well as without us,
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and when these two are in conjunction, when our lust joyns it self to the things of this world,
and when these two Are in conjunction, when our lust joins it self to the things of this world,
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as the prodigall is said to do to a master in a farr countrey, then follows pollution and deformity,
as the prodigal is said to do to a master in a Far country, then follows pollution and deformity,
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and as many spots, as there be sins, which are as many as the hairs of our head;
and as many spots, as there be Sins, which Are as many as the hairs of our head;
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Beauty brings in deformity, riches poverty, plenty brings leanness into the soul;
Beauty brings in deformity, riches poverty, plenty brings leanness into the soul;
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and therefore to conclude this, to keep our hearts with diligence, and to keep our selves unspotted of the world, is a main and principall part of our Religion,
and Therefore to conclude this, to keep our hearts with diligence, and to keep our selves unspotted of the world, is a main and principal part of our Religion,
cc av pc-acp vvi d, pc-acp vvi po12 n2 p-acp n1, cc pc-acp vvi po12 n2 j pp-f dt n1, vbz dt j cc j-jn n1 pp-f po12 n1,
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and will keep us members of Christ, and parts of the Church, when prophanenesse, and coverousnesse, which is Idolatry, shall have laid her discipline, her honor in the dust:
and will keep us members of christ, and parts of the Church, when profaneness, and coverousnesse, which is Idolatry, shall have laid her discipline, her honour in the dust:
cc vmb vvi pno12 n2 pp-f np1, cc n2 pp-f dt n1, c-crq n1, cc n1, r-crq vbz n1, vmb vhi vvn po31 n1, po31 n1 p-acp dt n1:
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A man of tender bowels and a pure heart is as the Church; and the gates of hell cannot prevail against him.
A man of tender bowels and a pure heart is as the Church; and the gates of hell cannot prevail against him.
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By this we imitate that God we worship, we draw neer unto him, as neer as flesh and mortality will permit;
By this we imitate that God we worship, we draw near unto him, as near as Flesh and mortality will permit;
p-acp d pns12 vvb cst np1 pns12 vvb, pns12 vvb av-j p-acp pno31, c-acp av-j c-acp n1 cc n1 vmb vvi;
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our escaping the spots and pollutions of this world makes us followers of that God, who marks every spot we have,
our escaping the spots and pollutions of this world makes us followers of that God, who marks every spot we have,
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and is not touched, sees us in our blood and pollution and is not defiled, beholds all the wickednesse in the world,
and is not touched, sees us in our blood and pollution and is not defiled, beholds all the wickedness in the world,
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and yet remains the same for ever, even goodnesse and purity it self;
and yet remains the same for ever, even Goodness and purity it self;
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this makes us partakers, as Saint Peter speaks of the Divine nature, in a word, to be in the world and tread it under our feet, to be in Sodom, and to be a Lot, on the hills of the robbers,
this makes us partakers, as Saint Peter speaks of the Divine nature, in a word, to be in the world and tread it under our feet, to be in Sodom, and to be a Lot, on the hills of the robbers,
d vvz pno12 n2, c-acp n1 np1 vvz pp-f dt j-jn n1, p-acp dt n1, pc-acp vbi p-acp dt n1 cc vvi pn31 p-acp po12 n2, pc-acp vbi p-acp np1, cc pc-acp vbi dt n1, p-acp dt n2 pp-f dt n2,
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and do no wrong, to be in the midst of snares and not be taken;
and do no wrong, to be in the midst of snares and not be taken;
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to be in Paradise, and see the Apple pleasant to the sight, to be compast about with glorious objects of delight and pleasures,
to be in Paradise, and see the Apple pleasant to the sighed, to be compassed about with glorious objects of delight and pleasures,
pc-acp vbi p-acp n1, cc vvi dt n1 j p-acp dt n1, pc-acp vbi vvn a-acp p-acp j n2 pp-f n1 cc n2,
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and not to Taste or Touch or Handle, is the neerest assimilation that Dust and Ashes, that mortall man can have to his Creator.
and not to Taste or Touch or Handle, is the nearest assimilation that Dust and Ashes, that Mortal man can have to his Creator.
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I may well then call these two the Essentiall parts of Religion:
I may well then call these two the Essential parts of Religion:
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of which as you have taken a short severall view, so be pleased to observe also their mutuall dependance and necessary connexion; of which as you have taken a short several view, so be pleased to observe also their mutual dependence and necessary connexion;
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for if either be wanting, you spoil the whole peece;
for if either be wanting, you spoil the Whole piece;
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for neither will my charity to my brother entitle me to Religion, if I be an enemy to my self;
for neither will my charity to my brother entitle me to Religion, if I be an enemy to my self;
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and if we draw out in our selves the picture of Religion, but with one of these, we do but like the painter, who to flatter Antigonus, because he had but one eye, Drew but the half face.
and if we draw out in our selves the picture of Religion, but with one of these, we do but like the painter, who to flatter Antigonus, Because he had but one eye, Drew but the half face.
cc cs pns12 vvb av p-acp po12 n2 dt n1 pp-f n1, cc-acp p-acp crd pp-f d, pns12 vdb p-acp vvi dt n1, r-crq pc-acp vvi np1, c-acp pns31 vhd p-acp crd n1, vvd p-acp dt j-jn n1.
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For first, to visit the Fatherlesse and widdows, i. e. to be plenteous in good works, ista sunt quasi incunabula pietatis saith Gregory, these are the very beginings and nurcery of the love of God,
For First, to visit the Fatherless and Widows, i. e. to be plenteous in good works, ista sunt quasi incunabula pietatis Says Gregory, these Are the very beginnings and nursery of the love of God,
p-acp ord, pc-acp vvi dt j cc n2, sy. sy. pc-acp vbi j p-acp j n2, fw-la fw-la fw-la fw-la fw-la vvz np1, d vbr dt j n2 cc n1 pp-f dt n1 pp-f np1,
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and there is no surer, and readier step to the love of God whom we have not seen,
and there is no Surer, and Readier step to the love of God whom we have not seen,
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then by the love of our Brethren whom we see;
then by the love of our Brothers whom we see;
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Tunc ad alta charitas mirabiliter surgit, cum ad ima proximorum se misericorditer attrahit, Then our charity begins to improve itself, Tunc ad Alta charitas mirabiliter Surgit, cum ad Ima proximorum se Mercifully attrahit, Then our charity begins to improve itself,
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n1 fw-la, av po12 n1 vvz pc-acp vvi px31,
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and rise as high as Heaven, when it bowes and descends, and falls low, to sit with a Brother in the Dust;
and rise as high as Heaven, when it bows and descends, and falls low, to fit with a Brother in the Dust;
cc vvi p-acp j c-acp n1, c-crq pn31 n2 cc vvz, cc vvz j, pc-acp vvi p-acp dt n1 p-acp dt n1;
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and if you search the Scriptures, if you look over Christs Sermon on the Mount, you will easily be induced to beleeve, that the greatest service we can do to God, is to serve one another in love, who made us all, and to this end;
and if you search the Scriptures, if you look over Christ Sermon on the Mount, you will Easily be induced to believe, that the greatest service we can do to God, is to serve one Another in love, who made us all, and to this end;
cc cs pn22 vvb dt n2, cs pn22 vvb p-acp npg1 n1 p-acp dt n1, pn22 vmb av-j vbi vvn pc-acp vvi, cst dt js n1 pns12 vmb vdi p-acp np1, vbz pc-acp vvi pi j-jn p-acp n1, r-crq vvd pno12 d, cc p-acp d n1;
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alterutra diligentia charitatis, as Tertul. calls it;alterutra Diligentia charitatis, as Tertulian calls it;
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This mutual and reciprocal work of charity in upholding each other, is that which makes us indeed the servants of Christ.
This mutual and reciprocal work of charity in upholding each other, is that which makes us indeed the Servants of christ.
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Secondly, as compassion to our Brethren is a fair preparation to purity of life, so doth purity of conversation commend our liberality,
Secondly, as compassion to our Brothers is a fair preparation to purity of life, so does purity of Conversation commend our liberality,
ord, c-acp n1 p-acp po12 n2 vbz dt j n1 p-acp n1 pp-f n1, av vdz n1 pp-f n1 vvb po12 n1,
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and makes it to be had in remembrance in the sight of the Lord;
and makes it to be had in remembrance in the sighed of the Lord;
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Compassion in a prophane, impure person, is but a sudden forced motion, is but by fits and starts,
Compassion in a profane, impure person, is but a sudden forced motion, is but by fits and starts,
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for sure it cannot stay, and dwell in such a sty.
for sure it cannot stay, and dwell in such a sty.
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He that wallows in the pleasures of this world, he that devotes himself to riot and luxury, cannot gain the title of religious by some cup of cold water, some peece of mony, which he gives;
He that wallows in the pleasures of this world, he that devotes himself to riot and luxury, cannot gain the title of religious by Some cup of cold water, Some piece of money, which he gives;
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He that gathers by oppression, and then lets fall an Almes, doth but steal an Oxe to make a Sacrifice, perdere scit, donare nescit, as Piso said of Otho. He knows how to blast and spoile,
He that gathers by oppression, and then lets fallen an Alms, does but steal an Ox to make a Sacrifice, Perdere scit, donare nescit, as Piso said of Otho. He knows how to blast and spoil,
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but not how to give an Almes; and commonly those winds blow not out of the Treasury of the Lord:
but not how to give an Alms; and commonly those winds blow not out of the Treasury of the Lord:
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this bounty flows not from the clear Fountain of Divine love, but hath some other spring.
this bounty flows not from the clear Fountain of Divine love, but hath Some other spring.
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Thus to visit the fatherless and widows, and to reach out that hand unto them, which is stained with the blood of others, is not pure and undfiled Religion, it may be Bread, 'tis not an Almes, that is brought by the Hand of an Oppressor, or Pharisee.
Thus to visit the fatherless and Widows, and to reach out that hand unto them, which is stained with the blood of Others, is not pure and undfiled Religion, it may be Bred, it's not an Alms, that is brought by the Hand of an Oppressor, or Pharisee.
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For some there be who come on slowly to the works of charity, because they are not guilty of those sins, which have shame written in their very foreheads, pigri ad exercenda bona praecipua,
For Some there be who come on slowly to the works of charity, Because they Are not guilty of those Sins, which have shame written in their very foreheads, pigri ad exercenda Bona Principal,
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quia securi, quod non commiserint mala Graviora, as Greg. are very backward to to good, because they have not been overforward to do evil;quia Security, quod non commiserint mala Graviora, as Greg. Are very backward to to good, Because they have not been overforward to do evil;
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dull and heavie, to the performance of the best deeds, because they have not been active in the worst;
dull and heavy, to the performance of the best Deeds, Because they have not been active in the worst;
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men, for the many of them, of more forecast, then conscience, that owe their morality not to the love of God,
men, for the many of them, of more forecast, then conscience, that owe their morality not to the love of God,
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but the world, knowing well enough, that those vices which the world cries down, are commonly enemies to thrift, delightful but costly;
but the world, knowing well enough, that those vices which the world cries down, Are commonly enemies to thrift, delightful but costly;
cc-acp dt n1, vvg av av-d, cst d n2 r-crq dt n1 vvz a-acp, vbr av-j n2 p-acp n1, j p-acp j;
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there being scarce any one of them, which is not a stake in his way, which makes haste to be rich,
there being scarce any one of them, which is not a stake in his Way, which makes haste to be rich,
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and therefore they do abstain, that they may not abstain, abstain from these disgraced expensive vices, that their abstinence from these may be as a warrant,
and Therefore they do abstain, that they may not abstain, abstain from these disgraced expensive vices, that their abstinence from these may be as a warrant,
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or commission for them, to make their Brethren their daily sustenance, and to eat them up as they eat Bread, to devour these Temples of the Holy Ghost with as little regret,
or commission for them, to make their Brothers their daily sustenance, and to eat them up as they eat Bred, to devour these Temples of the Holy Ghost with as little regret,
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as they do those, which are made with hands: And this is a common fault amongst Christians;
as they do those, which Are made with hands: And this is a Common fault among Christians;
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to think the performance of one part of our Duty to be an Apologie for the neglect of the other,
to think the performance of one part of our Duty to be an Apology for the neglect of the other,
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and that the observance of some few precepts, will absolve us from the breach of the rest, that a sigh is louder then an oath,
and that the observance of Some few Precepts, will absolve us from the breach of the rest, that a sighs is Louder then an oath,
cc cst dt n1 pp-f d d n2, vmb vvi pno12 p-acp dt n1 pp-f dt n1, cst dt n1 vbz jc cs dt n1,
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and can sooner call down a pardon, then the flying Book can bring a curse; that the diligence of the Eare will answer for the boldness of the Hand:
and can sooner call down a pardon, then the flying Book can bring a curse; that the diligence of the Ear will answer for the boldness of the Hand:
cc vmb av-c vvi a-acp dt n1, cs dt j-vvg n1 vmb vvi dt n1; cst dt n1 pp-f dt n1 vmb vvi p-acp dt n1 pp-f dt n1:
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That a Fast will make Sacriledge a Virtue, and the keeping of the seventh Day, acquit us of those sins which we have resolved already to corumit in the other six.
That a Fast will make Sacrilege a Virtue, and the keeping of the seventh Day, acquit us of those Sins which we have resolved already to corumit in the other six.
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Indeed saith Basil, it is a great deal easier to do nothing at all, then to finish and perfect a good work.
Indeed Says Basil, it is a great deal Easier to do nothing At all, then to finish and perfect a good work.
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Thou shalt not kill, Thou shalt not commit Adultery, Thou shalt not steal, Those are Negative precepts,
Thou shalt not kill, Thou shalt not commit Adultery, Thou shalt not steal, Those Are Negative Precepts,
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and require but NONLATINALPHABET but forbeatance and sitting still;
and require but but forbeatance and sitting still;
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a not drawing to the Harlots lips, a not touching the wedge of gold, a not taking up the instruments of cruelty,
a not drawing to the Harlots lips, a not touching the wedge of gold, a not taking up the Instruments of cruelty,
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but to love our Neighbour, as our selves, to fell all and give to the poor, to visit the Fatherless and Widows in their affliction, are NONLATINALPHABET, works fit for a Souldier, and strong man in Christ;
but to love our Neighbour, as our selves, to fell all and give to the poor, to visit the Fatherless and Widows in their affliction, Are, works fit for a Soldier, and strong man in christ;
cc-acp pc-acp vvi po12 n1, p-acp po12 n2, p-acp j d cc vvi p-acp dt j, pc-acp vvi dt j cc n2 p-acp po32 n1, vbr, vvz j p-acp dt n1, cc j n1 p-acp np1;
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sicut praecepimus vobis, you must do it as I have commanded you. sicut praecepimus vobis, you must do it as I have commanded you.
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and we must beat down many enemies, many wilde passions in our way, before we can raise our selves to this height,
and we must beatrice down many enemies, many wild passion in our Way, before we can raise our selves to this height,
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nor can any man take this Honour to himself, but he that is called and fitted of God,
nor can any man take this Honour to himself, but he that is called and fitted of God,
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as were Abraham, and Isaac, and those Patriarcks and Apostles, who were full of good works:
as were Abraham, and Isaac, and those Patriarchs and Apostles, who were full of good works:
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Both then are required at our hands, and if God hath joyned them both together, let no man take upon him to divorce or put them asunder.
Both then Are required At our hands, and if God hath joined them both together, let no man take upon him to divorce or put them asunder.
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For in the next place, these two thus linkt and united together, will keep Religion pure and undefiled, which I told you were as the colours and beauty of it;
For in the next place, these two thus linked and united together, will keep Religion pure and undefiled, which I told you were as the colours and beauty of it;
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the Beauty of Holiness, which hath its colour and Grace, from whence it hath its being and strength,
the Beauty of Holiness, which hath its colour and Grace, from whence it hath its being and strength,
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and if it be true, will shine in the perfection of Beauty. Religion, if it be true, and not a name only is, as a virgin pure,
and if it be true, will shine in the perfection of Beauty. Religion, if it be true, and not a name only is, as a Virgae pure,
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and undefiled, and makes us so, and espouses us to Christ;
and undefiled, and makes us so, and espouses us to christ;
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and as the father tells us, Omnia virginis, virgo sunt, all that a virgin hath is so a virgin, her eyes not touch't with vanity, her ears not defloured with evil communication, her thoughts not ravish't with the insiliencie of wanton desires, her tast not violated with studied dainties,
and as the father tells us, Omnia virginis, virgo sunt, all that a Virgae hath is so a Virgae, her eyes not touched with vanity, her ears not deflowered with evil communication, her thoughts not ravished with the insiliencie of wanton Desires, her taste not violated with studied dainties,
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and devised meats, but in all is like her self, a Virgin: So is this Religion, simple, and solid;
and devised Meats, but in all is like her self, a Virgae: So is this Religion, simple, and solid;
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Full of it self, and receives no Heterogeneous matter, but is ever the same, and about the same:
Full of it self, and receives no Heterogeneous matter, but is ever the same, and about the same:
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There is nothing in our love, which sowres our Justice, nothing in our Justice to kill our Compassion, nothing in our liberality to defile our Chastity, nothing in our Fear to beat down our Confidence, nothing in our Zeal to consume our Charity.
There is nothing in our love, which sours our justice, nothing in our justice to kill our Compassion, nothing in our liberality to defile our Chastity, nothing in our fear to beatrice down our Confidence, nothing in our Zeal to consume our Charity.
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Christianus nusquam est aliud, a true Religious man is alwayes himself. And as it is pure without mixture;Christian nusquam est Aliud, a true Religious man is always himself. And as it is pure without mixture;
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so it is NONLATINALPHABET and cannot subsist with pollution and prophaneness. NONLATINALPHABET now are our Olympicks. Now is the great trial to be made before God and the Father:
so it is and cannot subsist with pollution and profaneness. now Are our Olympics. Now is the great trial to be made before God and the Father:
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and our Religion consists in this, to fight it out, NONLATINALPHABET legally, a condition they were bound to, who were admitted to those games and exercises:
and our Religion consists in this, to fight it out, legally, a condition they were bound to, who were admitted to those games and exercises:
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for before they did contend, in the proclamation was made to this purpose, whether they were not Servants or Theeves,
for before they did contend, in the proclamation was made to this purpose, whither they were not Servants or Thieves,
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or otherwise of an infamous life; and if any of these were proved against them, they were put back;
or otherwise of an infamous life; and if any of these were proved against them, they were put back;
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The same proclamation is made from Heaven, to those who enter our Olympicks, who enter Religion and give up their names to Christ, that they may sight for mastery and be crowned;
The same proclamation is made from Heaven, to those who enter our Olympics, who enter Religion and give up their names to christ, that they may sighed for mastery and be crowned;
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our Saviour tells them they must NONLATINALPHABET sit down, and consider what it is, in which they have ingaged themselves,
our Saviour tells them they must fit down, and Consider what it is, in which they have engaged themselves,
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how full of trouble, how full of danger, how many thorns and lets there be in their way, how many Adversaries;
how full of trouble, how full of danger, how many thorns and lets there be in their Way, how many Adversaries;
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not to think it is enough to name Christ;
not to think it is enough to name christ;
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but when they name him, let them depart from all Iniquity, and carefully provide, that the Integrity of their life should rather commend their Religion,
but when they name him, let them depart from all Iniquity, and carefully provide, that the Integrity of their life should rather commend their Religion,
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then that their Religion should be suborned, and brought in to countenance the irregularity of their manners:
then that their Religion should be suborned, and brought in to countenance the irregularity of their manners:
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For we cannot but observe, that from the corruption of mens lives, have all those corruptions and mixtures crept into Religion, which carry with them a neer likeness and resemblance to those spots, which men have received from the world;
For we cannot but observe, that from the corruption of men's lives, have all those corruptions and mixtures crept into Religion, which carry with them a near likeness and resemblance to those spots, which men have received from the world;
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Ambition hath brought in her mixture, and covetousness hers, and pleasures have dropt their poison,
Ambition hath brought in her mixture, and covetousness hers, and pleasures have dropped their poison,
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and left their very marke and characters in the doctrines of men, which are framed and fashioned to favour and advance that evil humor, which doth first set them up.
and left their very mark and characters in the doctrines of men, which Are framed and fashioned to favour and advance that evil humour, which does First Set them up.
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Covetousness and Ambition may set up a Chair, or Consistory, and from thence shall provision be made to feed,
Covetousness and Ambition may Set up a Chair, or Consistory, and from thence shall provision be made to feed,
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and nourish them both to a monstrous grouth:
and nourish them both to a monstrous grouth:
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Nam ut in vitâ, sic in causis spes improbas habent saith Quintil. for those unlawful hopes, Nam ut in vitâ, sic in Causis spes improbas habent Says Quintil for those unlawful hope's,
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and foul desires, which sway us in our lives, appear again, and shew themselves as full of power to pervert,
and foul Desires, which sway us in our lives, appear again, and show themselves as full of power to pervert,
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and mislead us in point of Doctrine.
and mislead us in point of Doctrine.
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One would think that the world had nothing to doe in the Schoole of Christ, that Mammon could not hold the pen of the scribe,
One would think that the world had nothing to do in the School of christ, that Mammon could not hold the pen of the scribe,
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or conclude in the Schools, or have a voice and suffrage in a Councel, that mony,
or conclude in the Schools, or have a voice and suffrage in a Council, that money,
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and honour, and pleasure, could bring nothing to the stating of a Question, but through the corruptness of mens mindes,
and honour, and pleasure, could bring nothing to the stating of a Question, but through the corruptness of men's minds,
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and manners, it hath in all ages so fallen out, that these have been the great deciders of Controversies, have started Questions,
and manners, it hath in all ages so fallen out, that these have been the great deciders of Controversies, have started Questions,
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and resolved them, have called Councels, and decreed with them;
and resolved them, have called Counsels, and decreed with them;
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for we may be soon perswaded it was no other spirit then this, which was sent from Rome in a Cloakbag to the Councel of Trent, we say the World;
for we may be soon persuaded it was no other Spirit then this, which was sent from Room in a Cloakbag to the Council of Trent, we say the World;
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we have seen enough to raise such a Thought:
we have seen enough to raise such a Thought:
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That the Church hath been governed, that, That which we call Religion, hath been carried on by private Interest.
That the Church hath been governed, that, That which we call Religion, hath been carried on by private Interest.
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And again do they, who measure Religion rather by the pomp and state it carries with it,
And again do they, who measure Religion rather by the pomp and state it carries with it,
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From hence are those corruptions of Truth, and mixtures in Religion; From hence those Generations of Questions, those Catalogues of Herefies;
From hence Are those corruptions of Truth, and mixtures in Religion; From hence those Generations of Questions, those Catalogues of Heresies;
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From hence so many Religions, and none at all, for Faction cannot be Religion, (for it cuts off the fairest part and member she ha• …, which is Charity) And thus,
From hence so many Religions, and none At all, for Faction cannot be Religion, (for it cuts off the Fairest part and member she ha• …, which is Charity) And thus,
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if Religion lose one of these colours, she loses her beauty;
if Religion loose one of these colours, she loses her beauty;
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If she be not pure, she cannot long be sincere and entire, and if she be defiled, she will receive Additions;
If she be not pure, she cannot long be sincere and entire, and if she be defiled, she will receive Additions;
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the worship of Saints to the worship of God, the sire of Purgatory to the blood of Christ, the indulgence of man, to the free pardon of God, Irreverence and prophaneness to our hatred of superstition,
the worship of Saints to the worship of God, the sire of Purgatory to the blood of christ, the indulgence of man, to the free pardon of God, Irreverence and profaneness to our hatred of Superstition,
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and to our zeal, oppression, and murder:
and to our zeal, oppression, and murder:
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In a word, if it be not pure without mixture, and undefiled without pollution, it is not Religion.
In a word, if it be not pure without mixture, and undefiled without pollution, it is not Religion.
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And now I have shewed you the picture of Religion in little, represented it to you in these two;
And now I have showed you the picture of Religion in little, represented it to you in these two;
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Doing of Good, and abstaining from Evil; filling the hungry with good things, and purging, and emptying our selves of all uncleanness;
Doing of Good, and abstaining from Evil; filling the hungry with good things, and purging, and emptying our selves of all uncleanness;
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you have its beauty in its Graceful and Glorious Colours of Purity and Undefiledness, Dignum Deo speciaculum, a picture to be hung up in the Church, nay, before God himself;
you have its beauty in its Graceful and Glorious Colours of Purity and Undefiledness, Dignum God speciaculum, a picture to be hung up in the Church, nay, before God himself;
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for thus it appears Coram Deo & Pare before God and the Father, and hath its ratification from Him.
for thus it appears Coram God & Pare before God and the Father, and hath its ratification from Him.
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He was the first that set it up to be lookt upon:
He was the First that Set it up to be looked upon:
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He hath reveal'd his will by his Son, who is the wisdome of his Father, who gave unto us the words which his Father gave him;
He hath revealed his will by his Son, who is the Wisdom of his Father, who gave unto us the words which his Father gave him;
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which give us a full, and exact rule of life, a method of Obedience and Glory, the way to be like him in this world,
which give us a full, and exact Rule of life, a method of obedience and Glory, the Way to be like him in this world,
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and to see him in the next, and there needs no other method, no other way, no other Rule,
and to see him in the next, and there needs no other method, no other Way, no other Rule,
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nor a Basil, or a Benedict to enlarge it;
nor a Basil, or a Benedict to enlarge it;
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nor is it of so easie and quick dispatch, that it hath left to men leisure for further practice,
nor is it of so easy and quick dispatch, that it hath left to men leisure for further practice,
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nor so imperfect, that it should need supply from a second Hand:
nor so imperfect, that it should need supply from a second Hand:
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why should the fancy, the unsetled, whirling fancy of a man who is ignorant as a beast before him, take the boldness to prompt,
why should the fancy, the unsettled, whirling fancy of a man who is ignorant as a beast before him, take the boldness to prompt,
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and instruct the wisdome of the Almighty? quod à Deo discitur totum est, all that we need learn, all that we can learn, he alone can teach us.
and instruct the Wisdom of the Almighty? quod à God discitur totum est, all that we need Learn, all that we can Learn, he alone can teach us.
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that hand which is so ready to take a Brother by the throat, was never guided by the Author of our Religion, who is our Father:
that hand which is so ready to take a Brother by the throat, was never guided by the Author of our Religion, who is our Father:
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By this, Christian Religion hath the prerogative above all other Religions in the world; for though there be many that are called Gods as S. Paul speaks;
By this, Christian Religion hath the prerogative above all other Religions in the world; for though there be many that Are called God's as S. Paul speaks;
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though there be many that are called religions, yet unto us as there is but one God, though there be many that Are called Religions, yet unto us as there is but one God,
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so there is but one Religion, which is commentum divinitatis the invention, or rather the Revelation of the Deity,
so there is but one Religion, which is Commentum divinitatis the invention, or rather the Revelation of the Deity,
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and had no author, could have no author but God himself.
and had no author, could have no author but God himself.
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Take that which seems to carry a fairer shew and comes abroad NONLATINALPHABET like Agrippa, and Bernice with great pompe and ceremony, with voluntary Humility, Blinde obedience, with Sackcloth,
Take that which seems to carry a Fairer show and comes abroad like Agrippa, and Bernice with great pomp and ceremony, with voluntary Humility, Blind Obedience, with sackcloth,
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and fasting, with a pilgrims staff, with penance and satisfaction; and we know from what hands it came;
and fasting, with a pilgrim's staff, with penance and satisfaction; and we know from what hands it Come;
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ab Hominibus & per Homines of men, and by men, who, for many of them, drew Religion out of the soule into the outward man, betook themselves to this bodily exercise,ab Hominibus & per Homines of men, and by men, who, for many of them, drew Religion out of the soul into the outward man, betook themselves to this bodily exercise,
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as to a Sanctuary, so to avoid the continual luctations and lasting Agonies of the minde, enters Religion (that is the phrase) but carried little Charity,
as to a Sanctuary, so to avoid the continual luctations and lasting Agonies of the mind, enters Religion (that is the phrase) but carried little Charity,
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and all those spots they received from the world along with them.
and all those spots they received from the world along with them.
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What voice from Heaven did Charles the fifth the Duke of Parma, and others hear, that having lived in all state and pompe, they should count it meritorious to be buried in the Hood of a Capuchin? or what satisfaction is this Coram Deo & Pa•re, before God and the Father?
What voice from Heaven did Charles the fifth the Duke of Parma, and Others hear, that having lived in all state and pomp, they should count it meritorious to be buried in the Hood of a Capuchin? or what satisfaction is this Coram God & Pa•re, before God and the Father?
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Again, take that which indeed is called Religion, and with that noise and vehemency, as if there were none but that,
Again, take that which indeed is called Religion, and with that noise and vehemency, as if there were none but that,
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yet is as different from it as a picture from a man;
yet is as different from it as a picture from a man;
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Take all our mimick gestures, our forced and studied deportment, the Pharisaical extermination of the Countenance, our libelling the Times (which we help to make evil) our zeal, our revenge, our indignation against sin in all,
Take all our mimic gestures, our forced and studied deportment, the Pharisaical extermination of the Countenance, our libeling the Times (which we help to make evil) our zeal, our revenge, our Indignation against since in all,
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but our selves, all these are but puppets of our own making, a creation of a sick and distempered fancy,
but our selves, all these Are but puppets of our own making, a creation of a sick and distempered fancy,
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and do but justifie us Coram Hominibus before men, saith our Saviour, and those too no wiser then our selves,
and do but justify us Coram Hominibus before men, Says our Saviour, and those too no Wiser then our selves,
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but that which follows defaceth all our pageantry, Spectat nos ex alto Deus rerum arbiter;
but that which follows defaceth all our pageantry, Spectat nos ex alto Deus rerum arbiter;
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men see us, who see but our face, but God also is a spectator, and He knoweth the Heart. Take that zeal, which consumes not our selves, but others about us;
men see us, who see but our face, but God also is a spectator, and He Knoweth the Heart. Take that zeal, which consumes not our selves, but Others about us;
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this fire is not from Heaven, nor was it kindled by the Father of lights;
this fire is not from Heaven, nor was it kindled by the Father of lights;
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and they cannot but Think that we esteem those points for no Fundamentals.
and they cannot but Think that we esteem those points for no Fundamentals.
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That tongue which is full of Bitterness and reviling, was never toucht by a Cherubin, but set on fire of Hell. These are not Religions Coram Deo & Patre before God and the Father,
That tongue which is full of Bitterness and reviling, was never touched by a Cherubin, but Set on fire of Hell. These Are not Religions Coram God & Patre before God and the Father,
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but this Religion to do good, and abstain from evil ex alto origine ducit acknowledgeth no author but the God of Heaven, hath God and the Father to bear witness to it, was foreshewed by the Prophets, chundered out by the Apostles and Christ himself, who was the Author and Finisher of our Faith and Religion.
but this Religion to do good, and abstain from evil ex alto origine Ducit acknowledgeth no author but the God of Heaven, hath God and the Father to bear witness to it, was foreshowed by the prophets, chundered out by the Apostles and christ himself, who was the Author and Finisher of our Faith and Religion.
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And this may serve, first, to make us in love with this Religion, because it hath such a founder as God the Father who is wisdom it self,
And this may serve, First, to make us in love with this Religion, Because it hath such a founder as God the Father who is Wisdom it self,
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and can neither be deceived, nor deceive us.
and can neither be deceived, nor deceive us.
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Ye men and Brethren, and whosoever among you feareth God, to you is this word of salvation sent; Acts 13.26. sent to you from Heaven;
the men and Brothers, and whosoever among you fears God, to you is this word of salvation sent; Acts 13.26. sent to you from Heaven;
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from God and the Father; in other things you are very curious, and ever desire to receive them from the best hands:
from God and the Father; in other things you Are very curious, and ever desire to receive them from the best hands:
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what a present is a picture of Apelles making? or a statue of Lysippus? not the watch you wear,
what a present is a picture of Apelles making? or a statue of Lysippus? not the watch you wear,
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but you would have it from the best Artificer;
but you would have it from the best Artificer;
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and shall our curiosity spend it self on vanities, and leave us careless, and indifferent in the choice of that, which must make our way to eternity of bliss, shall we make darkness our pavilion round about us,
and shall our curiosity spend it self on vanities, and leave us careless, and indifferent in the choice of that, which must make our Way to eternity of bliss, shall we make darkness our pavilion round about us,
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and please our selves in error, when Heaven bows and opens it self to receive us? and shall we worship our own imaginations,
and please our selves in error, when Heaven bows and Opens it self to receive us? and shall we worship our own Imaginations,
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and not hearken what God and the Father shall say? what a shame is it when God from Heaven points with his finger to the rule; Haec est this is it;
and not harken what God and the Father shall say? what a shame is it when God from Heaven points with his finger to the Rule; Haec est this is it;
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that we should frame a Religion to our selves, that every mans fancy, and humour,
that we should frame a Religion to our selves, that every men fancy, and humour,
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or which is the height of impiety, every mans sin should be his Lawgiver? that when there can be but one, there should be so many Religions, Arbitrary Religions, such as we are pleased to have,
or which is the height of impiety, every men since should be his Lawgiver? that when there can be but one, there should be so many Religions, Arbitrary Religions, such as we Are pleased to have,
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because they smile upon us, and flatter and bolster up our irregular desires;
Because they smile upon us, and flatter and bolster up our irregular Desires;
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a Hearing Religion, and a Talking Religion, and a Trading Religion, a Religion that shall visit the Widow and Orphan,
a Hearing Religion, and a Talking Religion, and a Trading Religion, a Religion that shall visit the Widow and Orphan,
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but rather to devour, then refresh them? Behold, and look no farther, God the Father hath made a Religion, which is pure and undefiled to our hands;
but rather to devour, then refresh them? Behold, and look no farther, God the Father hath made a Religion, which is pure and undefiled to our hands;
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and therefore as Seneca counsels Polybius; when thou wouldst forget all other things, Cogita Caesarem, entertain Caesar in thy thoughts;
and Therefore as Senecca Counsels Polybius; when thou Wouldst forget all other things, Cogita Caesarem, entertain Caesar in thy thoughts;
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so that we may forget all other sublimary, worldly, I may say, Hellish Religions, let us think of this Religion, whose Author and Founder is God, whose wisdom is infinite, whose power uncontrolable, whose authority unquestionable;
so that we may forget all other sublimary, worldly, I may say, Hellish Religions, let us think of this Religion, whose Author and Founder is God, whose Wisdom is infinite, whose power uncontrollable, whose Authority unquestionable;
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for talk what we will of authority, the authority of man is like himself, and can but binde the man,
for talk what we will of Authority, the Authority of man is like himself, and can but bind the man,
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and that the frailest and earthliest part of him, only God is Rex mentium the King of our mindes,
and that the frailest and earthliest part of him, only God is Rex mentium the King of our minds,
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and no authority in Heaven, or in Earth, can binde or loose a Soule but his, who first breathed it into man;
and no Authority in Heaven, or in Earth, can bind or lose a Soul but his, who First breathed it into man;
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Come then let us worship and fall down before God the Father, the maker both of us, and our Religion.
Come then let us worship and fallen down before God the Father, the maker both of us, and our Religion.
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Again in the second place, if Saint James be Canonical, and Authentick, if this be true Religion,
Again in the second place, if Saint James be Canonical, and Authentic, if this be true Religion,
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then it will make up an answer sufficient to stop the mouth of those of the Romish party, who are very busie to demand at our hands a catalogue of Fundamentals,
then it will make up an answer sufficient to stop the Mouth of those of the Romish party, who Are very busy to demand At our hands a catalogue of Fundamentals,
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and where our Church was before the dayes of Reformation, NONLATINALPHABET as it is in the Proverb;
and where our Church was before the days of Reformation, as it is in the Proverb;
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These and such like they put up unto us, as Archytas did his rattles into childrens hands, to keep them from doing mischief;
These and such like they put up unto us, as Archytas did his rattles into Children's hands, to keep them from doing mischief;
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that being busie, and taken up with these, we may have less leisure to pull down her Idols, or discover her shame;
that being busy, and taken up with these, we may have less leisure to pull down her Idols, or discover her shame;
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Do they aske what truths are Fundamental? Faith supposed, as it is; here they are charity to our selves, and others;
Do they ask what truths Are Fundamental? Faith supposed, as it is; Here they Are charity to our selves, and Others;
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nihil ultra scire, est omnia scire, to know this, is to know all we need to know;nihil ultra Scire, est omnia Scire, to know this, is to know all we need to know;
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for it is not sufficient to know that, which is sufficient to make us happy? but, if nothing will satisfie them but a Catalogue of particulars, Habent Mosen & Prophetas, they have Moses and the Prophets, they have the Apostles,
for it is not sufficient to know that, which is sufficient to make us happy? but, if nothing will satisfy them but a Catalogue of particulars, Habent Moses & Prophets, they have Moses and the prophets, they have the Apostles,
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and if they finde them not there, in vain shall they seek for them at our hands;
and if they find them not there, in vain shall they seek for them At our hands;
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they may if they please seek them there, and then number them out, as they do their Prayers, by Beads,
they may if they please seek them there, and then number them out, as they do their Prayers, by Beads,
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and present them by Tale, but if they will yet know, what is Fundamental in our conceit,
and present them by Tale, but if they will yet know, what is Fundamental in our conceit,
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and what not, they may NONLATINALPHABET draw them out with both hands;
and what not, they may draw them out with both hands;
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for first let them observe what points they are, in which we agree with their Church,
for First let them observe what points they Are, in which we agree with their Church,
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and (if they be in Scripture) let them set them down, if they please,
and (if they be in Scripture) let them Set them down, if they please,
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as Fundamental in our account, and on the other hand, let them mark in what points we refuse Communion with them,
as Fundamental in our account, and on the other hand, let them mark in what points we refuse Communion with them,
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nor can we call them virtues, because they are not voluntary.
nor can we call them Virtues, Because they Are not voluntary.
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then the power and majesty of the Author, whose command alone made it Religion, ask us, where our Religion was in the dayes before there was a withdrawing from the Communion with that Church, we may answer;
then the power and majesty of the Author, whose command alone made it Religion, ask us, where our Religion was in the days before there was a withdrawing from the Communion with that Church, we may answer;
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it was here in the Text; for haec est this is it;
it was Here in the Text; for haec est this is it;
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and if they further question us, where it was professed, we need give no other reply then this;
and if they further question us, where it was professed, we need give no other reply then this;
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it was profest, where it was profest;
it was professed, where it was professed;
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if it were not protest in any place, yet was it true Religion, for the truth depends not on the profession of it,
if it were not protest in any place, yet was it true Religion, for the truth depends not on the profession of it,
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nor is it less truth, if none receive it; but profest it was even amongst them, in the midst of them, round about them;
nor is it less truth, if none receive it; but professed it was even among them, in the midst of them, round about them;
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but wheresoever it were, Haec erat, this was it, this was true Religion before God and the Father, to visit the Fatherless and Widows in their Affliction,
but wheresoever it were, Haec erat, this was it, this was true Religion before God and the Father, to visit the Fatherless and Widows in their Affliction,
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and to keep our selves unspotted of the World. To conclude then.and to keep our selves unspotted of the World. To conclude then.
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Men and Brethren, are these things so? and is this only true Religion to doe good and abstain from evil? what a busie noise then doth the world make for Religion, Men and Brothers, Are these things so? and is this only true Religion to do good and abstain from evil? what a busy noise then does the world make for Religion,
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when it offers it self and falls so low, offers it self to the meanest understanding, the narrowest capacity,
when it offers it self and falls so low, offers it self to the Meanest understanding, the narrowest capacity,
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and throws it self into the embraces of any that will love it;
and throws it self into the embraces of any that will love it;
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Littus Hyla, Hyla, Omne sonabat, Religion is the talke of the whole world, it is preach't on the house tops,Shore Hyla, Hyla, Omne sonabat, Religion is the talk of the Whole world, it is preached on the house tops,
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and it is cryed up in the streets, we are loud for it, and smother it in that noise, we write for it,
and it is cried up in the streets, we Are loud for it, and smother it in that noise, we write for it,
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and leave it dead in that letter, to be found no where but in our books;
and leave it dead in that Letter, to be found no where but in our books;
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we fight for it, and it is drowned in the blood that is spilt;
we fight for it, and it is drowned in the blood that is spilled;
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and Saint James his, that is, Christs Religion is little thought of, but trampled under foot in the quarrel:
and Saint James his, that is, Christ Religion is little Thought of, but trampled under foot in the quarrel:
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For if this should take place amongst the sons of men, we should have more religion and less noyse;
For if this should take place among the Sons of men, we should have more Religion and less noise;
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for haec est, this is it, which alone is able to slumber this noise, to still the raging of the Sea,
for haec est, this is it, which alone is able to slumber this noise, to still the raging of the Sea,
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and the tumults of the people: This would stay the hand of the scribe to write less, and to more purpose;
and the tumults of the people: This would stay the hand of the scribe to write less, and to more purpose;
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This would break the Bow, and cut the Spears, and burn the Charriots with fire: Could this Religion, Could the Gospel of Christ prevail;
This would break the Bow, and Cut the Spears, and burn the Chariots with fire: Could this Religion, Could the Gospel of christ prevail;
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Could we deny our selves, and take up the Cross, and keep our selves unspotted from the world, there would be then no wars, nor rumurs of wars:
Could we deny our selves, and take up the Cross, and keep our selves unspotted from the world, there would be then no wars, nor rumurs of wars:
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Let us not deceive our selves;
Let us not deceive our selves;
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it is the neglect and want of this, that hath been the main cause of all these hot contentions and digladiations which have been,
it is the neglect and want of this, that hath been the main cause of all these hight contentions and digladiations which have been,
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and as yet are in the Church of Christ, I mean amongst those who call one another Christians, whose mark and badge it is, to love one another,
and as yet Are in the Church of christ, I mean among those who call one Another Christians, whose mark and badge it is, to love one Another,
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but they lie one to another, and love the world, and in a base but fierce emulation justle one another out of it,
but they lie one to Another, and love the world, and in a base but fierce emulation justle one Another out of it,
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and so lose the thing, and retain nothing but the name, which is less then a shadow, rejoyce together at the news of a Saviour,
and so loose the thing, and retain nothing but the name, which is less then a shadow, rejoice together At the news of a Saviour,
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and neglecting this Religion in the Text, are all lost, are disciples of Christ, but such disciples as shall be punished with more stripes then they that never heard of his name.
and neglecting this Religion in the Text, Are all lost, Are Disciples of christ, but such Disciples as shall be punished with more stripes then they that never herd of his name.
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This, this is it, that condemns the world;
This, this is it, that condemns the world;
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that makes it an Aceldama, a field of blood, as Hell it self, full of confusion;
that makes it an Aceldama, a field of blood, as Hell it self, full of confusion;
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for if men had been careful to walk by the same rule, which was as plain and manifest,
for if men had been careful to walk by the same Rule, which was as plain and manifest,
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as if it had been written with the Sun-beams, and kept themselves in a joynt obedience to this Religion, to those truths wherein they could not but agree,
as if it had been written with the Sunbeams, and kept themselves in a joint Obedience to this Religion, to those truths wherein they could not but agree,
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and not sought out many inventions, the seed-plots, and nurseries of contention and debate, (for from hence they spring,
and not sought out many Inventions, the seed-plots, and nurseries of contention and debate, (for from hence they spring,
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and here they will grow, and grow thick, and multiply) if our Religion had been pure and undefiled, it had saved many a poor carkas from the fire;
and Here they will grow, and grow thick, and multiply) if our Religion had been pure and undefiled, it had saved many a poor carcase from the fire;
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and I may be bold to say, many a soul from Hell;
and I may be bold to say, many a soul from Hell;
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and though mens opinions in other matters had been as different as their shape and complexion,
and though men's opinions in other matters had been as different as their shape and complexion,
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yet their agreement in the known duties of Religion, would have been a Fence and Bulwark strong enough, to have kept contention from breaking in with fire and sword.
yet their agreement in the known duties of Religion, would have been a Fence and Bulwark strong enough, to have kept contention from breaking in with fire and sword.
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But when Ambition and Covetousness and other low and vile respects had taken possession of the hearts of men,
But when Ambition and Covetousness and other low and vile respects had taken possession of the hearts of men,
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then matter of Religion, became matter of Faction, and the fuel of that fire, which consumed many, but troubled all:
then matter of Religion, became matter of Faction, and the fuel of that fire, which consumed many, but troubled all:
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then began men to rack the Scriptures, to make them speak what they would have them,
then began men to rack the Scriptures, to make them speak what they would have them,
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even that which might dilate their phylacteries, and stretch forth the Curtains of their Habitation,
even that which might dilate their phylacteries, and stretch forth the Curtains of their Habitation,
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and feed that noxious humour in them which was most predominant, and like those Souldiers in Tacitus malle victoriam, quam pacem, to desire not peace, but victory;
and feed that noxious humour in them which was most predominant, and like those Soldiers in Tacitus malle victoriam, quam pacem, to desire not peace, but victory;
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though most times, which side soever prevailed, it was not so much against an adverse party, as the truth it self.
though most times, which side soever prevailed, it was not so much against an adverse party, as the truth it self.
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This hath been a great, nay, the greatest evil under the Sun, and hath brought in so many Religions into the world, that many men are not as yet well resolved which to chuse, the Divels subtilest engine to bring in at last an opinion, that there is none at all.
This hath been a great, nay, the greatest evil under the Sun, and hath brought in so many Religions into the world, that many men Are not as yet well resolved which to choose, the Devils subtlest engine to bring in At last an opinion, that there is none At all.
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By this you may see of what soveraign use my Text is, even as a pretious balm, which can so easily allay the swelling,
By this you may see of what sovereign use my Text is, even as a precious balm, which can so Easily allay the swelling,
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and raging controversies, with which the Church is so much troubled, (as some Philosophers have told us that oyle powred into the sea when 'tis most tempestuous doth presently calme it;
and raging controversies, with which the Church is so much troubled, (as Some Philosophers have told us that oil poured into the sea when it's most tempestuous does presently Cam it;
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many have wished, that there were a Judge of controversies, which might appease these broyles, with which Christendome is distracted; many have wished, that there were a Judge of controversies, which might appease these broils, with which Christendom is distracted;
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and some have thought it necessary, and therefore have set one up, and built a chair with this priviledge;
and Some have Thought it necessary, and Therefore have Set one up, and built a chair with this privilege;
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that he that fits in it, though he be an Heretick can never erre.
that he that fits in it, though he be an Heretic can never err.
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Behold here is a Judge of controversies, teaching every man to judge and give sentence of life or death in himself;
Behold Here is a Judge of controversies, teaching every man to judge and give sentence of life or death in himself;
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if this be his Religion, he is alive, and shall live for evermore, but if he case this behinde him,
if this be his Religion, he is alive, and shall live for evermore, but if he case this behind him,
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and shut charity out of doors, he is condemned already; this is our Judge of controversies, and I think, we need no more.
and shut charity out of doors, he is condemned already; this is our Judge of controversies, and I think, we need no more.
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The Jews say, that when Elias shall come, he shall resolve all their doubts;
The jews say, that when Elias shall come, he shall resolve all their doubts;
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Lo Elias is come already, and in these words of my Text hath sufficiently resolved all controversies in Divinity,
Lo Elias is come already, and in these words of my Text hath sufficiently resolved all controversies in Divinity,
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so far forth as is necessary for our information;
so Far forth as is necessary for our information;
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Thou canst not now aske what lack I yet? for here are NONLATINALPHABET all that Jesus did teach,
Thou Canst not now ask what lack I yet? for Here Are all that jesus did teach,
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and if we can interpret this Text;
and if we can interpret this Text;
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that is, express and manifest it in our lives and conversation, then have we NONLATINALPHABET confidence with God and the Father. To conclude,
that is, express and manifest it in our lives and Conversation, then have we confidence with God and the Father. To conclude,
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Let us therefore as many as be perfect, be thus minded, let us cleave to this,
Let us Therefore as many as be perfect, be thus minded, let us cleave to this,
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and make it our guide and Angel in our way, and if you be otherwise minded,
and make it our guide and Angel in our Way, and if you be otherwise minded,
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if in other things less necessary you erre as men, God shall reveal even the same unto you,
if in other things less necessary you err as men, God shall reveal even the same unto you,
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with him that calleth the things that are not, as if they were, as the Prophet speaks, there is no difference of times, Nothing past; Nothing to come; all is present;
with him that calls the things that Are not, as if they were, as the Prophet speaks, there is no difference of times, Nothing past; Nothing to come; all is present;
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So that old Eli did see this bloody Tragedy acted, before it was done; saw it done before the signal to Battle was given;
So that old Eli did see this bloody Tragedy acted, before it was done; saw it done before the signal to Battle was given;
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did see his Sons slain, whilst the Fleshook was yet in their hands;
did see his Sons slave, while the Fleshook was yet in their hands;
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as far as his wisdome sees it necessary; it is that excellent counsel of S. Paul Phil. 3.15. Let us be thus minded, and let us have this picture of Religion drawn out by S. James ever hanging before our eyes, let us look upon it, let us walk with it, let us go to bed with it, let us carry it about with us whithersoever we goe, I was about to say, let us fall down and worship it (you need not fear superstition) for this is the worship of God himself;
as Far as his Wisdom sees it necessary; it is that excellent counsel of S. Paul Philip 3.15. Let us be thus minded, and let us have this picture of Religion drawn out by S. James ever hanging before our eyes, let us look upon it, let us walk with it, let us go to Bed with it, let us carry it about with us whithersoever we go, I was about to say, let us fallen down and worship it (you need not Fear Superstition) for this is the worship of God himself;
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Oh let it be as an ornament to our heads, let us hang it up in our best room, our hearts,
O let it be as an ornament to our Heads, let us hang it up in our best room, our hearts,
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but so as to shew it to the widow and the fatherless, let us make it,
but so as to show it to the widow and the fatherless, let us make it,
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as Polycletus called his most excellent peece Canona a rule and pattern, by which we may draw and express it,
as Polyclitus called his most excellent piece Canona a Rule and pattern, by which we may draw and express it,
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and make it visible in our life and conversation, that men may see it, and glorifie God,
and make it visible in our life and Conversation, that men may see it, and Glorify God,
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even the Father which is in Heaven, that Angels may see it and applaud it;
even the Father which is in Heaven, that Angels may see it and applaud it;
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that God himself may see it, and fix an Euge upon it, well done, for it is done before me,
that God himself may see it, and fix an Euge upon it, well done, for it is done before me,
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and according to the pattern which I set up, and this shall keep us at peace within our selves, this shall make our enemies at peace with us, this shall be to us Righteousness,
and according to the pattern which I Set up, and this shall keep us At peace within our selves, this shall make our enemies At peace with us, this shall be to us Righteousness,
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and peace, and glory, and peace shall be upon us, as many as walke according to this rule and mercy and upon the Israel of God. Which God Grant. &c.
and peace, and glory, and peace shall be upon us, as many as walk according to this Rule and mercy and upon the Israel of God. Which God Grant. etc.
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THE SECOND SERMON. 1 SAM. 3.18. And Samuel told Eli every whit, and kept nothing from him.
THE SECOND SERMON. 1 SAM. 3.18. And Samuel told Eli every whit, and kept nothing from him.
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And He said, It is the Lord, let him do what seemeth him Good. THe words are the words of old Eli the Priest;
And He said, It is the Lord, let him do what seems him Good. THe words Are the words of old Eli the Priest;
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and have reference to that message which yong Samuel brought him from the Lord, such a message,
and have Referente to that message which young Samuel brought him from the Lord, such a message,
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as did make both the ears of every one that heard it tingle, ver. 11. Come see the work of sin, what desolation it makes upon the Earth.
as did make both the ears of every one that herd it tingle, ver. 11. Come see the work of since, what desolation it makes upon the Earth.
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Ophni, and Phinehas, the two prophane, and adulterous Sons must die: old Eli, the indulgent Father, the High Priest must die;Ophni, and Phinehas, the two profane, and adulterous Sons must die: old Eli, the indulgent Father, the High Priest must die;
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Thirty four thousand Israelites must fall by the sword of the Philistines:
Thirty four thousand Israelites must fallen by the sword of the philistines:
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The Arke, the glory of Israel must be taken, and be delivered up in triumph unto Dagon; this was the word of the Lord, which he spake by the mouth of the child Samuel, and not a word of his did fall to the ground at the 19. verse:
The Ark, the glory of Israel must be taken, and be Delivered up in triumph unto Dagon; this was the word of the Lord, which he spoke by the Mouth of the child Samuel, and not a word of his did fallen to the ground At the 19. verse:
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for what God foretells, is done already;
for what God foretells, is done already;
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He is omnipotent, and who hath withstood his power? He is just, and will bring no evil without good cause;
He is omnipotent, and who hath withstood his power? He is just, and will bring no evil without good cause;
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himself fall, whilst he stood with Samuel; the Israelites slain before they came into the field, the Arke taken whilst it was yet in the Tabernacle;
himself fallen, while he stood with Samuel; the Israelites slave before they Come into the field, the Ark taken while it was yet in the Tabernacle;
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a fad, and killing presentment, whether we consider him as a Father, or a High Priest;
a fad, and killing presentment, whither we Consider him as a Father, or a High Priest;
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a Father looking upon his Sons falling before the Ark, which they stood up and fought for;
a Father looking upon his Sons falling before the Ark, which they stood up and fought for;
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as a High Priest beholding the people slain, and vanquisht, and the Ark, the Glory of God, the Glory of Israel, in the hands of Philistines.
as a High Priest beholding the people slave, and vanquished, and the Ark, the Glory of God, the Glory of Israel, in the hands of philistines.
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But the word of the Lord is gone out, and will not return empty and void;
But the word of the Lord is gone out, and will not return empty and void;
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for what he sayes shall be done, and what he binds with an oath is irreversible,
for what he Says shall be done, and what he binds with an oath is irreversible,
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and must come to pass, and it is not much material, whether it be accomplisht to morrow,
and must come to pass, and it is not much material, whither it be accomplished to morrow,
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or next day, or now instantly, and follow as an Eccho to the Prediction, nam una est scientia Futurorum, saith S. Hierome, for the knowledge of things to come is one and the same:
or next day, or now instantly, and follow as an Echo to the Prediction, nam una est scientia Futurorum, Says S. Jerome, for the knowledge of things to come is one and the same:
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And now it will be good to look upon these heavie Judgments, and by the terror of them fly from the wrath to come;
And now it will be good to look upon these heavy Judgments, and by the terror of them fly from the wrath to come;
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as the Israelites were cured by looking on the Serpent in the Wilderness; (For even the Justice of God,
as the Israelites were cured by looking on the Serpent in the Wilderness; (For even the justice of God,
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when it speaks in thunder, makes a kinde of melody, when it toucheth, and striketh upon an humble, submissive, yeelding heart.) Behold old Eli an High Priest to teach you, who being now within the full march,
when it speaks in thunder, makes a kind of melody, when it touches, and striketh upon an humble, submissive, yielding heart.) Behold old Eli an High Priest to teach you, who being now within the full march,
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and shew of the Enemy, and of those judgments which came apace towards him like an Armed man not to be resisted,
and show of the Enemy, and of those Judgments which Come apace towards him like an Armed man not to be resisted,
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or avoided, and hearing that from God which shook all the powers of his soul, settles,
or avoided, and hearing that from God which shook all the Powers of his soul, settles,
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and composes his troubled minde with his consideration, That is was the Lord:
and composes his troubled mind with his consideration, That is was the Lord:
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in this silences all murmur, slumbers all impatience, buries all disdain, looks upon the hand that strikes, bows, and kisseth it;
in this silences all murmur, slumbers all impatience, buries all disdain, looks upon the hand that strikes, bows, and Kisses it;
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and being now ready to fall, raiseth himself up, upon this pious and Heavenly resolution Dominus est, It is the Lord,
and being now ready to fallen, Raiseth himself up, upon this pious and Heavenly resolution Dominus est, It is the Lord,
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Though the people of Israel fly, and the Philistines triumph, though Ophni and Phinehas fall,
Though the people of Israel fly, and the philistines triumph, though Ophni and Phinehas fallen,
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Though himself fall backward, and break his neck, Though the Ark be taken, yet Dominus est It is the Lord;
Though himself fallen backward, and break his neck, Though the Ark be taken, yet Dominus est It is the Lord;
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let him do what seemeth him good.
let him do what seems him good.
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Which words are a Rhetorical Enthymeme, perswading to humility, and a submissive acquiescience under the Hand, the mighty Hand of God, by his power, his justice, his wisdom, which all meet and are concentred in this, Dominus est, It is the Lord.
Which words Are a Rhetorical Enthymeme, persuading to humility, and a submissive acquiescience under the Hand, the mighty Hand of God, by his power, his Justice, his Wisdom, which all meet and Are concentred in this, Dominus est, It is the Lord.
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and therefore Faciat quod bonum in oculis, let him do what seemeth him good. Or you may observe first, a judicious discovery, from whence all evils come.
and Therefore Faciat quod bonum in oculis, let him do what seems him good. Or you may observe First, a judicious discovery, from whence all evils come.
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Dominus est, It is the Lord. Secondly, a well-grounded resolution NONLATINALPHABET to behave our selves decently, and fittingly, as under the power,Dominus est, It is the Lord. Secondly, a well-grounded resolution to behave our selves decently, and fittingly, as under the power,
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and justice, and wisdom of God, Let him do what seemeth him good.
and Justice, and Wisdom of God, Let him do what seems him good.
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The first is a Theologicall Axiome Dominus est, It is the Lord, There is no evil in a City, Which he doth not do.
The First is a Theological Axiom Dominus est, It is the Lord, There is no evil in a city, Which he does not do.
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The second a conclusion as necessary, as in any Demonstration: most necessary I am sure for weaknesse to bow to Omnipotency:
The second a conclusion as necessary, as in any Demonstration: most necessary I am sure for weakness to bow to Omnipotency:
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In a word, The Doctrine most certain, Dominus est, It is the Lord... All these evils of punishment are from him;
In a word, The Doctrine most certain, Dominus est, It is the Lord... All these evils of punishment Are from him;
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and the resolution, (which is as the use and application of it) most safe Faciat quod bonum in oculis, Let him do what seemeth him good.
and the resolution, (which is as the use and application of it) most safe Faciat quod bonum in oculis, Let him do what seems him good.
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Of these we shall speak in their order:
Of these we shall speak in their order:
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and in the prosecution of the first (for we shall but touch upon, and conclude with the last) that you may follow me with more ease, we will draw the lines by which we are to passe,
and in the prosecution of the First (for we shall but touch upon, and conclude with the last) that you may follow me with more ease, we will draw the lines by which we Are to pass,
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and confine our selves to these four particnlars, which are most eminent, and remarkeable in the story.
and confine our selves to these four particnlars, which Are most eminent, and remarkable in the story.
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First, that Gods people the true professors may be delivered up to punishment for sinne.
First, that God's people the true professors may be Delivered up to punishment for sin.
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Secondly, that in these general judgements upon a people, the good many times are involved with the evil, and fall with them.
Secondly, that in these general Judgments upon a people, the good many times Are involved with the evil, and fallen with them.
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Thirdly, that Gods people may be delivered up into the hands of Philistines and Aliens, men worse then themselves.
Thirdly, that God's people may be Delivered up into the hands of philistines and Aliens, men Worse then themselves.
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Fourthly, that the Ark, The glory of their profession, may be taken away;
Fourthly, that the Ark, The glory of their profession, may be taken away;
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These four, and then fix up this inscription, Dominus est, It is the Lord, and when we have acquitted his Justice,
These four, and then fix up this inscription, Dominus est, It is the Lord, and when we have acquitted his justice,
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and wisdom in these particulars, cast an eye back upon the inscription and see what beams of light it will cast forth for our direction.
and Wisdom in these particulars, cast an eye back upon the inscription and see what beams of Light it will cast forth for our direction.
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Dominus est, it is the Lord, &c.Dominus est, it is the Lord, etc.
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And in the first place, of Ophni and Phineas, the Text tels us, That they hearkened not unto the voice of their Father,
And in the First place, of Ophni and Phinehas, the Text tells us, That they harkened not unto the voice of their Father,
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because the Lord would destroy them, which word Quia is not casuall, but illative, and implyes not the cause of their sinne, but of their punishment: Because the Lord would destroy them, which word Quia is not casual, but illative, and Implies not the cause of their sin, but of their punishment:
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they did not therefore sin, because God would punish them; but they hearkened not to the voice of their Father, therefore the Lord destroyed them,
they did not Therefore since, Because God would Punish them; but they harkened not to the voice of their Father, Therefore the Lord destroyed them,
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for the day is not the cause of the Suns rising, but the Sun rising makes it day.
for the day is not the cause of the Suns rising, but the Sun rising makes it day.
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They were sons of Belial, vessels already fitted for wrath, as we may see, by their many fowl enormities,
They were Sons of Belial, vessels already fitted for wrath, as we may see, by their many fowl enormities,
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and therefore were left to themselves, and their sinnes, and to wrath which at last devoured them!
and Therefore were left to themselves, and their Sins, and to wrath which At last devoured them!
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Gods Decree, whatsoever it be, is immanent in himself, and therefore could not because of that disobedience and wickednesse, which was extrameous and contrary to him,
God's decree, whatsoever it be, is immanent in himself, and Therefore could not Because of that disobedience and wickedness, which was extrameous and contrary to him,
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nor could there be any action of Gods, either positive, or negative joyned with it, which might produce such an effect,
nor could there be any actium of God's, either positive, or negative joined with it, which might produce such an Effect,
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and what need of any such Decree or Action, to make them disobedient, who refuse to hearken to their Father,
and what need of any such decree or Actium, to make them disobedient, who refuse to harken to their Father,
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or to harden them whose sinne was now great before the Lord? But we must conclude these two within the 34000. that were slain;
or to harden them whose sin was now great before the Lord? But we must conclude these two within the 34000. that were slave;
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And now, the delivering up the people in such a number to the sword may seem to prejudice,
And now, the delivering up the people in such a number to the sword may seem to prejudice,
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and call in question the Justice of God, what? His people? His own people, cull'd out of the Nations of the earth, must these fall by the sword of these Aliens, these enemies to God, that know not his Name? shall not the Judge of all the earth do right? yes he will:
and call in question the justice of God, what? His people? His own people, culled out of the nations of the earth, must these fallen by the sword of these Aliens, these enemies to God, that know not his Name? shall not the Judge of all the earth do right? yes he will:
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for even in this, Dominus est, It is the Lord. For as the Lord once said to his people:
for even in this, Dominus est, It is the Lord. For as the Lord once said to his people:
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where is the bill of your mothers divorcement, whom I have put away? so here he may ask, were is that Bill, where is the bill of your mother's divorcement, whom I have put away? so Here he may ask, were is that Bill,
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and obligation, which I made to protect you, if there be any brought forth, we shall finde it rather like a Bill of sale,
and obligation, which I made to Pact you, if there be any brought forth, we shall find it rather like a Bill of sale,
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then the conveyance of an absolute Gist:
then the conveyance of an absolute Gist:
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on the one side, God promiseth something on his behalf, on the other, there is something required on ours;
on the one side, God promises something on his behalf, on the other, there is something required on ours;
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Read the Covenant, and contract between them: they had his promise to be their God, and they were the sons of promise;
Read the Covenant, and contract between them: they had his promise to be their God, and they were the Sons of promise;
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Gal. 4. but then, these promises were conditionall, and in every conditionall promise, there is an obligation and command:Gal. 4. but then, these promises were conditional, and in every conditional promise, there is an obligation and command:
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I will be their God, that is his promise, and they shall be my people, that's their duty;
I will be their God, that is his promise, and they shall be my people, that's their duty;
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and if these meet not, the promise is void, and of none effect.
and if these meet not, the promise is void, and of none Effect.
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There is not a more true and naturall glosse upon this promise, than that of Azariah, in the Chronicles, Hear you men of Asa, of all Judah, and Benjamin, The Lord is with you whilst you are with him;
There is not a more true and natural gloss upon this promise, than that of Azariah, in the Chronicles, Hear you men of Asa, of all Judah, and Benjamin, The Lord is with you while you Are with him;
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At last when the controversie could have no issue, Deus è machina God himself comes down from Heaven,
At last when the controversy could have no issue, Deus è machina God himself comes down from Heaven,
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and if you seek him, he will be found of you, but if you forsake him, he will forsake you, both must go together, or both are lost;
and if you seek him, he will be found of you, but if you forsake him, he will forsake you, both must go together, or both Are lost;
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for if they will be his people, then his promise is firm, being found in the eternall essence of God,
for if they will be his people, then his promise is firm, being found in the Eternal essence of God,
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and so as constant, and immutable as Himselfe: but if they break his commandment, and put it from them:
and so as constant, and immutable as Himself: but if they break his Commandment, and put it from them:
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Then to be their God, were not to be their God; then to make good his promises were to vilisy, and debauch them:
Then to be their God, were not to be their God; then to make good his promises were to vilisy, and debauch them:
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This were liberalitarem ejus mutare in servitutem, to turn his liberality into slavery, prodigally to pour the Pretious oyl of his goodnesse into a vessell that could not hold it, to protect and countenance a man of Belial; because he bears the name of an Israelite. And therefore in the 27. of Isaiah at the 11. verse, where God upbraids his people of folly, he presently cancells the bill,
This were liberalitarem His mutare in servitutem, to turn his liberality into slavery, prodigally to pour the Precious oil of his Goodness into a vessel that could not hold it, to Pact and countenance a man of Belial; Because he bears the name of an Israelite. And Therefore in the 27. of Isaiah At the 11. verse, where God upbraids his people of folly, he presently cancels the bill,
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and puts them out of his protection, Therefore he that made them will not have mercy upon them, he that sramed them will shew them no favour, what though they be the people which he hath purchased? yet he will take no care of his own purchase;
and puts them out of his protection, Therefore he that made them will not have mercy upon them, he that sramed them will show them no favour, what though they be the people which he hath purchased? yet he will take no care of his own purchase;
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though they be his possession, he will give them up, he will not do what he promised,
though they be his possession, he will give them up, he will not do what he promised,
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and yet be Truth it self; for if they do not their Duty, he did not promise; Though he made them; though he formed them;
and yet be Truth it self; for if they do not their Duty, he did not promise; Though he made them; though he formed them;
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yet he will not own them, but forsake and abhor his own work; he will surrender them up, and deliver them to Destruction.
yet he will not own them, but forsake and abhor his own work; he will surrender them up, and deliver them to Destruction.
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Even here, upon the forehead of a desolate, and rejected Israelite, we may set up this Inscription, Dominus est, It is the Lord.
Even Here, upon the forehead of a desolate, and rejected Israelite, we may Set up this Inscription, Dominus est, It is the Lord.
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And now, if we look up upon the Inscription, Dorrinus est, It is the Lord, we may read and interpret it, without a Guide,
And now, if we look up upon the Inscription, Dorrinus est, It is the Lord, we may read and interpret it, without a Guide,
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and learn not to Trifle with God, because he is our Lord, not to mock him with our Hypocrisy,
and Learn not to Trifle with God, Because he is our Lord, not to mock him with our Hypocrisy,
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and force in our profession to countenance our Sin, to be worse then Philistines because we are Israelites, to be his Enemies,
and force in our profession to countenance our since, to be Worse then philistines Because we Are Israelites, to be his Enemies,
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because we call our selves Gods people; to be worse, then Turks or Jews, because we are Christians.
Because we call our selves God's people; to be Worse, then Turks or jews, Because we Are Christians.
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Oh the Happy times of the Infant Church, when the Pagan could finde nothing amongst the Christians to accuse,
O the Happy times of the Infant Church, when the Pagan could find nothing among the Christians to accuse,
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but their Name, and then what Times are These, when you can scarce see any thing commendable in the Christian,
but their Name, and then what Times Are These, when you can scarce see any thing commendable in the Christian,
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but the Name? you may call it, if you please, the dotage, or blindnesse, of the Church;
but the Name? you may call it, if you please, the dotage, or blindness, of the Church;
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for the Temple of the Lord, the Temple of the Lord;
for the Temple of the Lord, the Temple of the Lord;
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The Israelite, the Israelite, The Christian, the Christian, the Protestant, the Protestant. This is the Musick, with which most use to drive away the evil Spirit, all sad and melancholy thoughts from their hearts:
The Israelite, the Israelite, The Christian, the Christian, the Protestant, the Protestant. This is the Music, with which most use to drive away the evil Spirit, all sad and melancholy thoughts from their hearts:
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but indeed, (saith Basil ) the Devil doth NONLATINALPHABET doth daunce, and leap for joy to hear it,
but indeed, (Says Basil) the devil does does dance, and leap for joy to hear it,
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when he hears not withal, the noise of our groanings, of our prayers, of our good works,
when he hears not withal, the noise of our groanings, of our Prayers, of our good works,
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nor the Harmony of a well tuned, and well composed life to go up to Heaven along with it.
nor the Harmony of a well tuned, and well composed life to go up to Heaven along with it.
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Oh what pitty is it that God should place us in Paradice in a place of pleasure and safety,
O what pity is it that God should place us in Paradise in a place of pleasure and safety,
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and we forfeit it, that he should measure out unto us, as it were, by the line, a goodly Heritage,
and we forfeit it, that he should measure out unto us, as it were, by the line, a goodly Heritage,
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and we pluck up our own hedges, and lay our selves open to every Wild-Beast, that he should make us his people,
and we pluck up our own hedges, and lay our selves open to every Wild-Beast, that he should make us his people,
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and we force him to be our Enemy, in a word, that our Inheritance should begger us, our security betray us,
and we force him to be our Enemy, in a word, that our Inheritance should beggar us, our security betray us,
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and our royal prerogative undo us; and further we carry not this consideration. 2. We passe to the second particular:
and our royal prerogative undo us; and further we carry not this consideration. 2. We pass to the second particular:
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and in the second place, in so great a number as 34000, I may say, in the whole Common-wealth of Israel (for a Common-wealth may suffer in a far less Number) we cannot doubt,
and in the second place, in so great a number as 34000, I may say, in the Whole Commonwealth of Israel (for a Commonwealth may suffer in a Far less Number) we cannot doubt,
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but some there were that fearred the Lord, and shall there be, as the Wise-man speaks, the same event to the righteous,
but Some there were that feared the Lord, and shall there be, as the Wiseman speaks, the same event to the righteous,
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and the wicked, to the clean, and him that sacrificeth not? will God Incesto addere integrum, will he destroy, saith Abraham, the righteous with the sinner? This indeed is the depth of God;and the wicked, to the clean, and him that Sacrificeth not? will God Incesto addere integrum, will he destroy, Says Abraham, the righteous with the sinner? This indeed is the depth of God;
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and a great part of the world have been troubled at the very sight of it;
and a great part of the world have been troubled At the very sighed of it;
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but yet, if we behold it with that light, which Scripture holds forth, we shall finde it is not so unfordable,
but yet, if we behold it with that Light, which Scripture holds forth, we shall find it is not so unfordable,
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but we shall make some passage through it. For, I if we could not make answer;
but we shall make Some passage through it. For, I if we could not make answer;
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or render any reason, yet this ought not to prejudice, or call in question the justice of it, especially with us men, who are of Dull,
or render any reason, yet this ought not to prejudice, or call in question the Justice of it, especially with us men, who Are of Dull,
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and slow understandings, and when we have wearied our selves in searching out causes of natural things,
and slow understandings, and when we have wearied our selves in searching out Causes of natural things,
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yet after all our sweat and oyle cannot attain so far, as to know, why the grasse which is under our feet is green, rather then purple,
yet After all our sweat and oil cannot attain so Far, as to know, why the grass which is under our feet is green, rather then purple,
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or of any other colour, and therefore far below those Supernaturals;
or of any other colour, and Therefore Far below those Supernaturals;
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and most unfit to search out those causes, which God may seem to have lockt up in his own Brest;
and most unfit to search out those Causes, which God may seem to have locked up in his own Breast;
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God is the lord of all the earth, and as the Prophet tells us a thousand years in his sight are but as one day, so in the case we now speak of, a thousand, a million, a world of men are with him,
God is the lord of all the earth, and as the Prophet tells us a thousand Years in his sighed Are but as one day, so in the case we now speak of, a thousand, a million, a world of men Are with him,
np1 vbz dt n1 pp-f d dt n1, cc p-acp dt n1 vvz pno12 dt crd n2 p-acp po31 n1 vbr p-acp c-acp crd n1, av p-acp dt n1 pns12 av vvb pp-f, dt crd, dt crd, dt n1 pp-f n2 vbr p-acp pno31,
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but as one man, and when the Lord Chief Justice of Heaven and Earth shall sit to do judgement upon sinners (what Caligula once wantonly wished to the people of Rome ) all the world before him have but as it were, one neck,
but as one man, and when the Lord Chief justice of Heaven and Earth shall fit to do judgement upon Sinners (what Caligula once wantonly wished to the people of Room) all the world before him have but as it were, one neck,
cc-acp p-acp crd n1, cc c-crq dt n1 j-jn n1 pp-f n1 cc n1 vmb vvi pc-acp vdi n1 p-acp n2 (r-crq np1 a-acp av-jn vvn p-acp dt n1 pp-f vvb) d dt n1 p-acp pno31 vhb cc-acp p-acp pn31 vbdr, crd n1,
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and if it please him, by that jus pleni Dominii, by that full power and Dominion he hath over his creature, He may, (as he welneer did in the Deluge) strike it off at a blow.
and if it please him, by that jus Plenty Dominii, by that full power and Dominion he hath over his creature, He may, (as he welneer did in the Deluge) strike it off At a blow.
cc cs pn31 vvb pno31, p-acp d fw-la fw-la np1, p-acp cst j n1 cc n1 pns31 vhz p-acp po31 n1, pns31 vmb, (c-acp pns31 n1 vdd p-acp dt n1) vvb pn31 a-acp p-acp dt n1.
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His judgements are past finding out, and therefore not to be questioned; He is the great Geometrician of the World, which made all things in number, weight,
His Judgments Are passed finding out, and Therefore not to be questioned; He is the great Geometrician of the World, which made all things in number, weight,
po31 n2 vbr p-acp vvg av, cc av xx pc-acp vbi vvn; pns31 vbz dt j n1 pp-f dt n1, r-crq vvd d n2 p-acp n1, n1,
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and measure, and hath infinitely surpast all human inventions whatsoever, and therefore we cannot do him less honour,
and measure, and hath infinitely surpassed all human Inventions whatsoever, and Therefore we cannot do him less honour,
cc n1, cc vhz av-j vvd d j n2 r-crq, cc av pns12 vmbx vdi pno31 dc n1,
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then Hiero King of Sicily did to Archimede the great Mathematician; for when he saw the Engins which he made,
then Hiero King of Sicily did to Archimedes the great Mathematician; for when he saw the Engines which he made,
av np1 n1 pp-f np1 vdd p-acp np1 dt j n1; p-acp c-crq pns31 vvd dt n2 r-crq pns31 vvd,
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and the marvellous effects which they did produce, he caused it to be proclaimed, that whatsoever Archimede did after affirme,
and the marvellous effects which they did produce, he caused it to be proclaimed, that whatsoever Archimedes did After affirm,
cc dt j n2 r-crq pns32 vdd vvi, pns31 vvd pn31 pc-acp vbi vvn, cst r-crq np1 vdd p-acp vvi,
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how improbable soever it might seem, yet should not once be called into question, but be received and entertained as a truth;
how improbable soever it might seem, yet should not once be called into question, but be received and entertained as a truth;
c-crq j av pn31 vmd vvi, av vmd xx a-acp vbi vvn p-acp n1, cc-acp vbi vvn cc vvn p-acp dt n1;
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Let the course of things be carried on as it will, let death passe over the door of the Egyptian, and smite the Israelite, let Gods Thunder misse the house of Dagon, and shiver his own Tabernacle,
Let the course of things be carried on as it will, let death pass over the door of the Egyptian, and smite the Israelite, let God's Thunder miss the house of Dagon, and shiver his own Tabernacle,
vvb dt n1 pp-f n2 vbb vvn a-acp p-acp pn31 vmb, vvb n1 vvi p-acp dt n1 pp-f dt jp, cc vvi dt np1, vvb npg1 n1 vvi dt n1 pp-f np1, cc vvi po31 d n1,
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yet God is just and true, and every man a liar, that dares but ask the question;
yet God is just and true, and every man a liar, that dares but ask the question;
av np1 vbz j cc j, cc d n1 dt n1, cst vvz p-acp vvi dt n1;
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why doth He this? Look over the whole Book of Job, and you shall see how Job, and his Friends are tost up and down on this great deep:
why does He this? Look over the Whole Book of Job, and you shall see how Job, and his Friends Are tossed up and down on this great deep:
q-crq vdz pns31 d? n1 p-acp dt j-jn n1 pp-f np1, cc pn22 vmb vvi c-crq np1, cc po31 n2 vbr vvn a-acp cc a-acp p-acp d j j-jn:
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For it being put to the question, why Job was thus fearfully handled, his Friends ground themselves upon this conclusion;
For it being put to the question, why Job was thus fearfully handled, his Friends ground themselves upon this conclusion;
c-acp pn31 vbg vvn p-acp dt n1, q-crq np1 vbds av av-j vvn, po31 ng1 n1 px32 p-acp d n1;
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that all affliction is for sin, and so lay folly and hypocrisie to his charge,
that all affliction is for since, and so lay folly and hypocrisy to his charge,
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and tell him roundly, that the judgement of God had now found him out, though he had been a close irrigular,
and tell him roundly, that the judgement of God had now found him out, though he had been a close irrigular,
cc vvb pno31 av, cst dt n1 pp-f np1 vhd av vvn pno31 av, cs pns31 vhd vbn dt j j,
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and with some art and cunning hid himself from the eye of the World;
and with Some art and cunning hid himself from the eye of the World;
cc p-acp d n1 cc n-jn vvn px31 p-acp dt n1 pp-f dt n1;
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but Job on the contrary, as stoutly pleads and defends his innocencie, his justice, his liberality,
but Job on the contrary, as stoutly pleads and defends his innocence, his Justice, his liberality,
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and could not attain to the sight of the cause, for which Gods hand was so heavy on him;
and could not attain to the sighed of the cause, for which God's hand was so heavy on him;
cc vmd xx vvi p-acp dt n1 pp-f dt n1, p-acp r-crq ng1 n1 vbds av j p-acp pno31;
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why should his Friends urge him any more, or persecute him as God? they dispute in vain,
why should his Friends urge him any more, or persecute him as God? they dispute in vain,
q-crq vmd po31 n2 vvb pno31 d dc, cc vvi pno31 p-acp np1? pns32 vvb p-acp j,
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and by asking one question puts an end to the rest, who is this, that darkneth Counsel with words without knowledge? condemns Iob, and his Friends of ignorance,
and by asking one question puts an end to the rest, who is this, that darkeneth Counsel with words without knowledge? condemns Job, and his Friends of ignorance,
cc p-acp vvg crd n1 vvz dt n1 p-acp dt n1, r-crq vbz d, cst vvz n1 p-acp n2 p-acp n1? vvz np1, cc po31 n2 pp-f n1,
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and weaknesse, in that they made so bold and dangerous attempt, as to seek out a cause,
and weakness, in that they made so bold and dangerous attempt, as to seek out a cause,
cc n1, p-acp cst pns32 vvd av j cc j vvi, c-acp pc-acp vvi av dt n1,
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or call his judgement into question.
or call his judgement into question.
cc vvi po31 n1 p-acp n1.
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2. It may be we may save the labor that we need not move the question,
2. It may be we may save the labour that we need not move the question,
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or seek any reason at all, for in these common calamities which befall a people, it may be God doth provide for the Righteous,
or seek any reason At all, for in these Common calamities which befall a people, it may be God does provide for the Righteous,
cc vvi d n1 p-acp d, c-acp p-acp d j n2 r-crq vvb dt n1, pn31 vmb vbi np1 vdz vvi p-acp dt j,
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and deliver him, though we perceive it not. Some examples in Scripture make this very probable;
and deliver him, though we perceive it not. some Examples in Scripture make this very probable;
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the old World is not drowned, till Noah be stript, and in the Ark, the shower of fire falls not on Sodom, till Lot be escaped;
the old World is not drowned, till Noah be stripped, and in the Ark, the shower of fire falls not on Sodom, till Lot be escaped;
dt j n1 vbz xx vvn, c-acp np1 vbi vvn, cc p-acp dt n1, dt n1 pp-f n1 vvz xx p-acp np1, p-acp n1 vbb vvn;
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Daniel and his fellows, though they go away into captivity with rebellious Judah, yet their captivity is sweetned with honours and good respects, in the Land into which they go, daniel and his Fellows, though they go away into captivity with rebellious Judah, yet their captivity is sweetened with honours and good respects, in the Land into which they go,
np1 cc po31 n2, cs pns32 vvb av p-acp n1 p-acp j np1, av po32 n1 vbz vvn p-acp n2 cc j n2, p-acp dt n1 p-acp r-crq pns32 vvb,
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and which was a kinde of leading captivity captive, they had favour, and were intreated as friends, by their enemies, who had invaded and spoiled them.
and which was a kind of leading captivity captive, they had favour, and were entreated as Friends, by their enemies, who had invaded and spoiled them.
cc r-crq vbds dt n1 pp-f j-vvg n1 j-jn, pns32 vhd n1, cc vbdr vvn p-acp n2, p-acp po32 n2, r-crq vhd vvn cc vvd pno32.
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And may not God be the same upon the like occasions? How many millions of righteous persons have been thus delivered, whose names notwithstanding are no where recorded? some things of no great worth are very famous in the world,
And may not God be the same upon the like occasions? How many millions of righteous Persons have been thus Delivered, whose names notwithstanding Are no where recorded? Some things of no great worth Are very famous in the world,
cc vmb xx np1 vbi dt d p-acp dt j n2? c-crq d crd pp-f j n2 vhb vbn av vvn, rg-crq n2 a-acp vbr dx n1 vvn? d n2 pp-f dx j n1 vbr av j p-acp dt n1,
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when many things of better worth lie altogether buried in obscurity caruerunt quia vale sacro, because they found none who could or would transmit them to posterity.
when many things of better worth lie altogether buried in obscurity caruerunt quia vale Sacred, Because they found none who could or would transmit them to posterity.
c-crq d n2 pp-f jc n1 vvb av vvn p-acp n1 fw-la fw-la n1 fw-la, c-acp pns32 vvd pi r-crq vmd cc vmd vvi pno32 p-acp n1.
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Vixere fortes ante Agamemnona, no doubt, but before and since millions have made the like escapes,Vixere forts ante Agamemnon, no doubt, but before and since millions have made the like escapes,
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though their memory lies rak'd up, and buried in oblivion.
though their memory lies raked up, and buried in oblivion.
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But then, suppose the righteous do taste of the same cup of bitternesse with the wicked,
But then, suppose the righteous do taste of the same cup of bitterness with the wicked,
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yet it hath not the same taste and relish to them both, for calamity is not alwayes a whip, nor doth God alwayes punish them whom he delivers over to the sword;
yet it hath not the same taste and relish to them both, for calamity is not always a whip, nor does God always Punish them whom he delivers over to the sword;
av pn31 vhz xx dt d n1 cc vvi p-acp pno32 d, p-acp n1 vbz xx av dt n1, ccx vdz np1 av vvi pno32 r-crq pns31 vvz a-acp p-acp dt n1;
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to lose my goods, or life is one thing, and to be punisht, another, it is against the course of Gods providence and justice, that innocency should come under the lash;
to loose my goods, or life is one thing, and to be punished, Another, it is against the course of God's providence and Justice, that innocency should come under the lash;
pc-acp vvi po11 n2-j, cc n1 vbz crd n1, cc pc-acp vbi vvn, j-jn, pn31 vbz p-acp dt n1 pp-f npg1 n1 cc n1, cst n1 vmd vvi p-acp dt n1;
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shall not the Judge of all the earth do right? yes, he shall, and without any breach of his justice, take away that breath of life which he breathed into our Nostrils, shall not the Judge of all the earth do right? yes, he shall, and without any breach of his Justice, take away that breath of life which he breathed into our Nostrils,
vmb xx dt n1 pp-f d dt n1 vdb vvi? uh, pns31 vmb, cc p-acp d n1 pp-f po31 n1, vvb av d n1 pp-f n1 r-crq pns31 vvd p-acp po12 n2,
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though we had not sinned after the similitude of Adams transgression;
though we had not sinned After the similitude of Adams Transgression;
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for he may do what he will with his own, and take away our goods or lives from us,
for he may do what he will with his own, and take away our goods or lives from us,
p-acp pns31 vmb vdi r-crq pns31 vmb p-acp po31 d, cc vvb av po12 n2-j cc n2 p-acp pno12,
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when and how he pleaseth, because he is Lord over them, and we have nothing which we received not from his hands:
when and how he Pleases, Because he is Lord over them, and we have nothing which we received not from his hands:
c-crq cc c-crq pns31 vvz, c-acp pns31 vbz n1 p-acp pno32, cc pns12 vhb pix q-crq pns12 vvd xx p-acp po31 n2:
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God is not alwayes angry, when he strikes, nor is every blow, we feel, given by God the avenger,
God is not always angry, when he strikes, nor is every blow, we feel, given by God the avenger,
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for he may strike as a Father;
for he may strike as a Father;
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and therefore these evils change their complexions, and very natures with the subject upon whom they are wrought, they are,
and Therefore these evils change their complexions, and very nature's with the Subject upon whom they Are wrought, they Are,
cc av d n2-jn vvb po32 n2, cc j n2 p-acp dt n-jn p-acp ro-crq pns32 vbr vvn, pns32 vbr,
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and have the blacknesse of darknesse in the one, but are as Angels, and messengers of light to the other,
and have the blackness of darkness in the one, but Are as Angels, and messengers of Light to the other,
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and may lead the righteous through the valley of death into the land of the living,
and may led the righteous through the valley of death into the land of the living,
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when the wicked are hewen down by the sword, to be fuel for the fire.
when the wicked Are hewn down by the sword, to be fuel for the fire.
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What though they both be joyned together in the same punishment, as a Martyr, and a Thief in the same chain, yet manet dissimilitudo passorum, in similitudine passionum;
What though they both be joined together in the same punishment, as a Martyr, and a Thief in the same chain, yet manet dissimilitudo passorum, in Similitude passionum;
q-crq cs pns32 d vbb vvn av p-acp dt d n1, c-acp dt n1, cc dt n1 p-acp dt d n1, av fw-la fw-la fw-la, fw-la fw-la fw-la;
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though the penalties may seem alike, yet the difference is great betwixt the patients, though the world perhaps cannot distinguish them;
though the penalties may seem alike, yet the difference is great betwixt the patients, though the world perhaps cannot distinguish them;
cs dt n2 vmb vvi av-j, av dt n1 vbz j p-acp dt n2, cs dt n1 av vmbx vvi pno32;
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and death it self, which is a key to open the gates of Hell to the one, may be no the other, what the Rabbles conceive it would have been to Adam, had he not fallen,
and death it self, which is a key to open the gates of Hell to the one, may be not the other, what the Rabbles conceive it would have been to Adam, had he not fallen,
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but osculum pacis a kisse of peace, a gentle, and loving dismission into a better state, to conclude this then, a people, a chosen people, a people chosen out of this choice, Gods servants,
but osculum pacis a kiss of peace, a gentle, and loving dismission into a better state, to conclude this then, a people, a chosen people, a people chosen out of this choice, God's Servants,
cc-acp fw-la fw-la dt n1 pp-f n1, dt j, cc j-vvg n1 p-acp dt jc n1, pc-acp vvi d av, dt n1, dt j-vvn n1, dt n1 vvn av pp-f d n1, npg1 n2,
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and friends may be smitten, Josiah may fall in the battle, Daniel may be lead into Captivity, John Baptist may lose his head,
and Friends may be smitten, Josiah may fallen in the battle, daniel may be led into Captivity, John Baptist may loose his head,
cc n2 vmb vbi vvn, np1 vmb vvi p-acp dt n1, np1 vmb vbi vvn p-acp n1, np1 np1 vmb vvi po31 n1,
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and yet we may hold up our inscription Dominus est it is the Lord.
and yet we may hold up our inscription Dominus est it is the Lord.
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And now, let us but glance upon the inscription, and so passe to the third particular;
And now, let us but glance upon the inscription, and so pass to the third particular;
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and the first sight of it may strike a terror into us, and make us afraid of those sins, which bring these general judgements upon a Nation,
and the First sighed of it may strike a terror into us, and make us afraid of those Sins, which bring these general Judgments upon a nation,
cc dt ord n1 pp-f pn31 vmb vvi dt n1 p-acp pno12, cc vvb pno12 j pp-f d n2, r-crq vvb d j n2 p-acp dt n1,
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as Oppression, Prophanenes, Sacriledge, uncleannesse (which are as visible in the story of the Israelites, as their punishment) which you see carry a train, which will enwrap our Posterity, our Family, our whole Country and like the Dragons tail in the Revelation draws down the stars from Heaven,
as Oppression, Profaneness, Sacrilege, uncleanness (which Are as visible in the story of the Israelites, as their punishment) which you see carry a train, which will enwrap our Posterity, our Family, our Whole Country and like the Dragons tail in the Revelation draws down the Stars from Heaven,
c-acp n1, n1, n1, n1 (r-crq vbr a-acp j p-acp dt n1 pp-f dt np2, p-acp po32 n1) r-crq pn22 vvb vvi dt n1, r-crq vmb vvi po12 n1, po12 n1, po12 j-jn n1 cc av-j dt n2 n1 p-acp dt n1 vvz a-acp dt n2 p-acp n1,
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and brings good men, even the Saints of God, within the compasse, and smart of them:
and brings good men, even the Saints of God, within the compass, and smart of them:
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parce Carthagini, si non tibi, said Tent. to Capula, if you well not be good to your self,parce Carthagini, si non tibi, said Tent. to Capula, if you well not be good to your self,
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yet spare Carthage, spare your Country, spare the Charets of Israel and Horsemen thereof, spare those Lots, which keep your Sodom from burning, who when a Nation is ready to sink,
yet spare Carthage, spare your Country, spare the Charets of Israel and Horsemen thereof, spare those Lots, which keep your Sodom from burning, who when a nation is ready to sink,
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and dissolve, bear up the pillars of it, know ye not that the Saints shall judge the world saith Saint Paul? who being first acquitted by Christ, shall sit with him as his friends,
and dissolve, bear up the pillars of it, know you not that the Saints shall judge the world Says Saint Paul? who being First acquitted by christ, shall fit with him as his Friends,
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and assessors, and judge and condemn those sinnes, which brought them within the reach of Gods temporal judgements,
and assessors, and judge and condemn those Sins, which brought them within the reach of God's temporal Judgments,
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and over-whelm'd them in the common Calamity and ruine of their Country. 3. We passe now to the third particular:
and overwhelmed them in the Common Calamity and ruin of their Country. 3. We pass now to the third particular:
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and if Israel must fall yet let her not fall by the sword of a Philistine. Tell it not in Gath nor publish it in Askelon was part of the Threnody,
and if Israel must fallen yet let her not fallen by the sword of a Philistine. Tell it not in Gaza nor publish it in Ashkelon was part of the Threnody,
cc cs np1 vmb vvi av vvb pno31 xx vvi p-acp dt n1 pp-f dt njp. vvb pn31 xx p-acp np1 ccx vvb pn31 p-acp np1 vbds n1 pp-f dt n1,
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and Lamentation of David on the like occasion, and he gives his reason; Lest the Daughters of the Philistines rejoyce, and the uncircumcised triumph:
and Lamentation of David on the like occasion, and he gives his reason; Lest the Daughters of the philistines rejoice, and the uncircumcised triumph:
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for besides the misery to have such an enemy rejoyce in their misery, which will make that affliction, which is but a whip, a Scorpion;
for beside the misery to have such an enemy rejoice in their misery, which will make that affliction, which is but a whip, a Scorpion;
p-acp p-acp dt n1 pc-acp vhi d dt n1 vvb p-acp po32 n1, r-crq vmb vvi d n1, r-crq vbz p-acp dt n1, dt n1;
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this Defeat might seem to cast some disgrace, even upon their Religion;
this Defeat might seem to cast Some disgrace, even upon their Religion;
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there being nothing more common in the world, then to commend a false Religion by some fatal miscariage of the professors of the true;
there being nothing more Common in the world, then to commend a false Religion by Some fatal miscarriage of the professors of the true;
a-acp vbg pix av-dc j p-acp dt n1, cs pc-acp vvi dt j n1 p-acp d j n1 pp-f dt n2 pp-f dt j;
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to judge of Religion by its State and spreading; to cry it up for Orthodox, when the Church hath peace, and to Anathematize it,
to judge of Religion by its State and spreading; to cry it up for Orthodox, when the Church hath peace, and to Anathematise it,
pc-acp vvi pp-f n1 p-acp po31 n1 cc j-vvg; pc-acp vvi pn31 a-acp p-acp n1, c-crq dt n1 vhz n1, cc pc-acp vvi pn31,
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as Heretical, when she is Militant, and under the Crosse, nothing more common with wavering and carnal men,
as Heretical, when she is Militant, and under the Cross, nothing more Common with wavering and carnal men,
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then to lull themselves asleep in most dangerous Errors, by no other Musick, then the cryes,
then to lull themselves asleep in most dangerous Errors, by no other Music, then the cries,
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and lamentations of those who oppose them:
and lamentations of those who oppose them:
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If Ophni and Phinehas fall in the battle, if Eli the High Priest break his neck,
If Ophni and Phinehas fallen in the battle, if Eli the High Priest break his neck,
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if the Ark be taken, then Dagon is god; any thing is god, which is either the work of our hands, or our Fancy.
if the Ark be taken, then Dagon is god; any thing is god, which is either the work of our hands, or our Fancy.
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And therefore this may seem not onely a rueful, but a strange spectacle, and (as Diogenes said of Harpalus a notorious,
And Therefore this may seem not only a rueful, but a strange spectacle, and (as Diogenes said of Harpalus a notorious,
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but prosperous Theef) testimonium adversus Deum di•ere to stand up as a witnesse against God himself, and the Government of the World:
but prosperous Thief) testimonium Adversus God di•ere to stand up as a witness against God himself, and the Government of the World:
cc-acp j n1) n1 fw-la fw-la fw-la pc-acp vvi a-acp p-acp dt n1 p-acp np1 px31, cc dt n1 pp-f dt n1:
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but the Father will tell us malus interpres Divinae providentiae humane infirmitas, the weak and shallow considerations of men are but bad interpretations of the providence of God, the wit of man, a poor Jacobs staff, to take the height and depth, the true and full proportion of it. but the Father will tell us malus Interpret Divinae providentiae humane Infirmitas, the weak and shallow considerations of men Are but bad interpretations of the providence of God, the wit of man, a poor Jacobs staff, to take the height and depth, the true and full proportion of it.
p-acp dt n1 vmb vvi pno12 fw-la fw-fr np1 fw-la j fw-la, dt j cc j n2 pp-f n2 vbr p-acp j n2 pp-f dt n1 pp-f np1, dt n1 pp-f n1, dt j np1 n1, pc-acp vvi dt n1 cc n1, dt j cc j n1 pp-f pn31.
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For as we cannot judge of the Beauty of the Vniverse because that in regard of the condition of our Mortality, we can be pleased but in part of it,
For as we cannot judge of the Beauty of the Universe Because that in regard of the condition of our Mortality, we can be pleased but in part of it,
p-acp c-acp pns12 vmbx vvi pp-f dt n1 pp-f dt n1 c-acp d p-acp n1 pp-f dt n1 pp-f po12 n1, pns12 vmb vbi vvn cc-acp p-acp n1 pp-f pn31,
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and God is as one asleep, as one that marks them not, because he will not hinder them,
and God is as one asleep, as one that marks them not, Because he will not hinder them,
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and so cannot at once, at one cast of our eye see the whole, in which those parts which offend us, are at peace;
and so cannot At once, At one cast of our eye see the Whole, in which those parts which offend us, Are At peace;
cc av vmbx p-acp a-acp, p-acp crd n1 pp-f po12 n1 vvi dt j-jn, p-acp r-crq d n2 r-crq vvb pno12, vbr p-acp n1;
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no more can the Soul of man, which is confined within a clod of Earth, judge of the course and Method of that Providence, which is most like it self, in those events which seem most disproportionable, which is then most strait and even,
no more can the Soul of man, which is confined within a clod of Earth, judge of the course and Method of that Providence, which is most like it self, in those events which seem most disproportionable, which is then most strait and even,
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when sinners flourish, and just men are opprest, most equal when the honest man hath not a mite,
when Sinners flourish, and just men Are oppressed, most equal when the honest man hath not a mite,
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and the deceitful a Talent, when the true Prophets are fed with the bread of affliction,
and the deceitful a Talon, when the true prophets Are fed with the bred of affliction,
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and every Balaam hath his wages: when Israel falls, and the Philistin prevailes, because we cannot behold him,
and every balaam hath his wages: when Israel falls, and the Philistines prevails, Because we cannot behold him,
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but in this, or that particular, but can no more follow him in all his wayes,
but in this, or that particular, but can no more follow him in all his ways,
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then we can grasp the World in the palm of our hands.
then we can grasp the World in the palm of our hands.
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And by this light we may discover, first, That true Religion cannot suffer with the professors of it,
And by this Light we may discover, First, That true Religion cannot suffer with the professors of it,
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but when they are slain with the sword, and wander up and down destitute, afflicted, tormented, is still the same, NONLATINALPHABET, saith Basil, of the same hue and complexion,
but when they Are slave with the sword, and wander up and down destitute, afflicted, tormented, is still the same,, Says Basil, of the same hue and complexion,
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and in true esteem, more faire and radiant, when her poor witnesses are under a cloud, in disgrace,
and in true esteem, more fair and radiant, when her poor Witnesses Are under a cloud, in disgrace,
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nay, I will be bold to say, (and whosoever rightly understands the nature of Religion, will never gainsay it) that if it had not one professor breathing on the Earth, not one that did dare to name,
nay, I will be bold to say, (and whosoever rightly understands the nature of Religion, will never gainsay it) that if it had not one professor breathing on the Earth, not one that did Dare to name,
uh-x, pns11 vmb vbi j pc-acp vvi, (cc r-crq av-jn vvz dt n1 pp-f n1, vmb av-x vvi pn31) cst cs pn31 vhd xx crd n1 vvg p-acp dt n1, xx pi cst vdd vvi p-acp n1,
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and own her (as Eliah once thought, there was but one) yet Religion were still the same, reserv'd in the surest Archives we can imagine,
and own her (as Elijah once Thought, there was but one) yet Religion were still the same, reserved in the Surest Archives we can imagine,
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even in sinu Dei in the Bosom of God, the Law-giver (Religion being nothing else,
even in sinu Dei in the Bosom of God, the Lawgiver (Religion being nothing Else,
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but a Defluxion and emanation from him, a beam of his eternal Law) so that, that which makes,
but a Defluxion and emanation from him, a beam of his Eternal Law) so that, that which makes,
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and Constitutes a true Israelite, which is one inwardly, as Saint Paul speaks, and in the spirit, hath too much of Immortality, of God in it to fall to the ground,
and Constitutes a true Israelite, which is one inwardly, as Saint Paul speaks, and in the Spirit, hath too much of Immortality, of God in it to fallen to the ground,
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or expire, and be lost with the Israelite. Let not your hearts be troubled, Religion can no more suffer, then God himself.
or expire, and be lost with the Israelite. Let not your hearts be troubled, Religion can no more suffer, then God himself.
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2. For secondly, If Religion could suffer, it suffered more by the Priests and peoples sin, then the Philistines sword:
2. For secondly, If Religion could suffer, it suffered more by the Priests and peoples since, then the philistines sword:
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for by them the name of God and Religion was evil spoken of, and that which cannot suffer, was made the object of their malice, and scorn;
for by them the name of God and Religion was evil spoken of, and that which cannot suffer, was made the Object of their malice, and scorn;
c-acp p-acp pno32 dt n1 pp-f np1 cc n1 vbds j-jn vvn pp-f, cc cst r-crq vmbx vvi, vbds vvn dt n1 pp-f po32 n1, cc n1;
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as Nazianzen spake of Julians persecution, that it was both a Comedy and Tragedy, a Comedy full of scoffs and obtrectations,
as Nazianzen spoke of Julians persecution, that it was both a Comedy and Tragedy, a Comedy full of scoffs and obtrectations,
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and a Tragedy full of Horror, and yet the Comedy was the most Tragical and bloody of the two.
and a Tragedy full of Horror, and yet the Comedy was the most Tragical and bloody of the two.
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And therefore God Jealous of his Honour, awakes as one out of sleep, returns the scoff upon the Philistine; and makes up the last Act of this Tragedy in his blood;
And Therefore God Jealous of his Honour, awakes as one out of sleep, returns the scoff upon the Philistine; and makes up the last Act of this Tragedy in his blood;
cc av np1 j pp-f po31 n1, vvz c-acp pi av pp-f n1, vvz dt n1 p-acp dt njp; cc vvz a-acp dt ord n1 pp-f d n1 p-acp po31 n1;
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first punisheth the guilty Israelite, and then the Executioner, the text sayes, He smote them in the hinder parts, and put them to perpetual shame, forcing them to make the similitude of their Emrods in gold,
First Punisheth the guilty Israelite, and then the Executioner, the text Says, He smote them in the hinder parts, and put them to perpetual shame, forcing them to make the similitude of their Emrods in gold,
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and to send them back with the Ark as an Oblation for their sin; so that you see here Gods Method, by which he ordinarily proceeds:
and to send them back with the Ark as an Oblation for their since; so that you see Here God's Method, by which he ordinarily proceeds:
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first he prepares a sacrifice as vve read Zeph. 1.7.
First he prepares a sacrifice as we read Zephaniah 1.7.
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that is, appoints his people to slaughter, then bids his Guests as it is in the same verse, sanctificat vocatos suos, as the vulgar read it, sanctifies, that is, sets apart these Philistines, that they may be as Priests to kill and offer them up,
that is, appoints his people to slaughter, then bids his Guests as it is in the same verse, sanctificat vocatos suos, as the Vulgar read it, Sanctifies, that is, sets apart these philistines, that they may be as Priests to kill and offer them up,
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and vvhen this is done, God falls upon the Priests themselves, and makes them a sacrifice;
and when this is done, God falls upon the Priests themselves, and makes them a sacrifice;
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Gaza shall be forsaken, Askelon a desolation, they shall drive out Ashdod at Noon-day, and Ekron shall be rooted out: Gaza shall be forsaken, Ashkelon a desolation, they shall drive out Ashdod At Noonday, and Ekron shall be rooted out:
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and novv vve may wel conclude;
and now we may well conclude;
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that God is just in all his wayes, and righteous in all his judgements, and fix up our inscription upon this particular also:
that God is just in all his ways, and righteous in all his Judgments, and fix up our inscription upon this particular also:
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when Israel is delivered up into the hand of the Philistine; D minus est; it is the Lord.
when Israel is Delivered up into the hand of the Philistine; WORSER minus est; it is the Lord.
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And novv, if vve look vvell upon the inscription, vve shall finde it to be like the pillar of the cloud, Exod. 14. a cloud of darknesse to the Philistine, but giving light to the Israelite. And 1. the Philistine hath no reason to boast of this,
And now, if we look well upon the inscription, we shall find it to be like the pillar of the cloud, Exod 14. a cloud of darkness to the Philistine, but giving Light to the Israelite. And 1. the Philistine hath no reason to boast of this,
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as a preferment, that he is made the instrument of God in the execution of his judgements upon his people;
as a preferment, that he is made the Instrument of God in the execution of his Judgments upon his people;
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for vve shall finde that it hath been one of the most dangerous, and fatal offices in the World, Nebuchadnezzar vvas so, God called him to it, Jer. 21. Go up against the Land of Merathaim, or of Rebels, and he did lead Israel into Captivity,
for we shall find that it hath been one of the most dangerous, and fatal Offices in the World, Nebuchadnezzar was so, God called him to it, Jer. 21. Go up against the Land of Merathaim, or of Rebels, and he did led Israel into Captivity,
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but hear the vvord of the Lord. How is the Hammer of the Lord cut a sunder, and broke;
but hear the word of the Lord. How is the Hammer of the Lord Cut a sunder, and broke;
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Jerusalem is taken, but Shishak also shall fall, and in the 28. of that Prophesie, that cup which was sent to Jerusalem,
Jerusalem is taken, but shishak also shall fallen, and in the 28. of that Prophesy, that cup which was sent to Jerusalem,
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and the Cities of Judah, and the kings thereof, and put into their hands to drink, at the 15. ver.and the Cities of Judah, and the Kings thereof, and put into their hands to drink, At the 15. ver.
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but within a while he will awake;
but within a while he will awake;
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is afterward put into the hand of the king of Shishak to drink, and to be drunken, to spew, and fall;
is afterwards put into the hand of the King of shishak to drink, and to be drunken, to spew, and fallen;
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Thus saith the Lord, you shall certainly drink it, and he gives the reason, at the next verse: Thus Says the Lord, you shall Certainly drink it, and he gives the reason, At the next verse:
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for lo, I begin to bring evil upon the City, which is called by my Name, or where my Name is called upon;
for lo, I begin to bring evil upon the city, which is called by my Name, or where my Name is called upon;
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and shall you go free, shall you go utterly unpunished? if you can raise such a hope,
and shall you go free, shall you go utterly unpunished? if you can raise such a hope,
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then hear a voice from Heaven; which shall dash it to pieces; I have said it, and I will make it good;
then hear a voice from Heaven; which shall dash it to Pieces; I have said it, and I will make it good;
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you shall not go unpunished v. 29. I have begun with my own house, but I am coming towards you in a Tempest of fire, to devour yours, I have shaken my own Tabernacle,you shall not go unpunished v. 29. I have begun with my own house, but I am coming towards you in a Tempest of fire, to devour yours, I have shaken my own Tabernacle,
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and the house of Dagon shall not, cannot stand.
and the house of Dagon shall not, cannot stand.
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For they, whom God appoints, as Executioners of justice upon his people, are like the image, which the Tyrant saw in his dream, Daniel the 2. partly iron, and partly clay partly strong, and partly broken. v. 42. First God findes them apt;
For they, whom God appoints, as Executioners of Justice upon his people, Are like the image, which the Tyrant saw in his dream, daniel the 2. partly iron, and partly clay partly strong, and partly broken. v. 42. First God finds them apt;
p-acp pns32, ro-crq np1 vvz, c-acp n2 pp-f n1 p-acp po31 n1, vbr av-j dt n1, r-crq dt n1 vvd p-acp po31 n1, np1 dt crd av n1, cc av n1 av j, cc av vvn. n1 crd np1 np1 vvz pno32 j;
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and fit, full of malice, and gall, (for whose hands were fitter to fling stones at David, then his, whose mouth was full of curses? who fitter to keep Gods people in bondage then a Pharaoh? or to lead them into Captivity,
and fit, full of malice, and Gall, (for whose hands were fitter to fling stones At David, then his, whose Mouth was full of curses? who fitter to keep God's people in bondage then a Pharaoh? or to led them into Captivity,
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then he, whom God did afterwards drive into the fields amongst the Beasts? who could have crucified the Lord of life,
then he, whom God did afterwards drive into the fields among the Beasts? who could have Crucified the Lord of life,
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but the Jews? ) and finding them apt and fit, he permits them, gives these serpents leave to spit their poison, gives these Hang-men leave to do their Office;
but the jews?) and finding them apt and fit, he permits them, gives these Serpents leave to spit their poison, gives these Hangmen leave to do their Office;
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This, his not hindring them, was all the warrant, and commission they had;
This, his not hindering them, was all the warrant, and commission they had;
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G•up against the Land can be no more then this, I know you are upon your March,G•up against the Land can be no more then this, I know you Are upon your March,
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and I will not stand in your way, to stay you, but you shall do me service against your wills, with that malice which my Soul hates; (for we cannot think, that God inspired the Tyrant,
and I will not stand in your Way, to stay you, but you shall do me service against your wills, with that malice which my Soul hates; (for we cannot think, that God inspired the Tyrant,
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or sent a Prophet to him with the message to bid him do that, which he threatens to punish) no:
or sent a Prophet to him with the message to bid him do that, which he threatens to Punish) no:
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he doth but permit them, he gives them leave to be his Executioners, and in this his permission is their strength, they pursue the Israelite, and lay on sure strokes;
he does but permit them, he gives them leave to be his Executioners, and in this his permission is their strength, they pursue the Israelite, and lay on sure Strokes;
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their malice is caried on in a Chariot of four wheels, made up of cruelty, impatience, ambition, impudence,
their malice is carried on in a Chariot of four wheels, made up of cruelty, impatience, ambition, impudence,
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and drawn as Bernard expresses it) with two wilde horses, earthly power, and secular pomp, and now they drive on furiously,
and drawn as Bernard Expresses it) with two wild Horses, earthly power, and secular pomp, and now they drive on furiously,
cc vvn p-acp np1 vvz pn31) p-acp crd j n2, j n1, cc j n1, cc av pns32 vvb a-acp av-j,
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strike off their Chariot wheels, and restrain them, say to them, as he doth to the swelling Sea, Hitherto, you shall go,
strike off their Chariot wheels, and restrain them, say to them, as he does to the swelling Sea, Hitherto, you shall go,
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and no farther, and them they are but clay, they crumble, and fall to nothing.
and no farther, and them they Are but clay, they crumble, and fallen to nothing.
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Why should the Philistine boast himself in his mischief? the goodnesse of God endureth yet dayly, and is every day, and in every age the same,
Why should the Philistine boast himself in his mischief? the Goodness of God Endureth yet daily, and is every day, and in every age the same,
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and it is no concluding argument, that we please God.
and it is no concluding argument, that we please God.
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when we are imployed in the punishment of those that offend him, nor can we thus argue, no more then we can attribute reason,
when we Are employed in the punishment of those that offend him, nor can we thus argue, no more then we can attribute reason,
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and wisdom to an Asse, because it pleased God once to make use of so contemptible a Creature, to reprove the folly of a Prophet.
and Wisdom to an Ass, Because it pleased God once to make use of so contemptible a Creature, to reprove the folly of a Prophet.
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Secondly, it gives light to the Israelite, by which he may order his steps, with more caution and warinesse;
Secondly, it gives Light to the Israelite, by which he may order his steps, with more caution and wariness;
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For as our Saviour sayes we may make a friend of Mammon, and Saint Chrysostom adds even of the Devil himself,
For as our Saviour Says we may make a friend of Mammon, and Saint Chrysostom adds even of the devil himself,
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so may a true Israelite make a friend of a Philistine, and they who survive, may learn by the 34000. who were slain, who being dead,
so may a true Israelite make a friend of a Philistine, and they who survive, may Learn by the 34000. who were slave, who being dead,
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yet speak unto them and us, to fly from the wrath of God, who when we rebell against him, can punish us by far worse then our selves.
yet speak unto them and us, to fly from the wrath of God, who when we rebel against him, can Punish us by Far Worse then our selves.
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Oh, who would not look upon those sins, as the most horrid spectacles in the World,
O, who would not look upon those Sins, as the most horrid spectacles in the World,
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for the punishment of which, God should cull out such instruments, that are under a greater curse, fitter for the fire then those on whom they are used? If we go on and continue in sin, God may send out his great Army against us, his Grashoppers, his Cankerworm,
for the punishment of which, God should cull out such Instruments, that Are under a greater curse, fitter for the fire then those on whom they Are used? If we go on and continue in since, God may send out his great Army against us, his Grasshoppers, his Cankerworm,
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and his Caterpillar, and eat up our Harvest;
and his Caterpillar, and eat up our Harvest;
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He may raise up every Creature, even the timber out of the wall to speak against us; He may raise up every Creature, even the timber out of the wall to speak against us;
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and if we still stand out against him, he may raise up some accursed Alien, some Philistine, some childe of Perdition to wreak his vengeance upon us;
and if we still stand out against him, he may raise up Some accursed Alien, Some Philistine, Some child of Perdition to wreak his vengeance upon us;
cc cs pns12 av vvb av p-acp pno31, pns31 vmb vvi a-acp d j-vvn n-jn, d njp, d n1 pp-f n1 pc-acp vvi po31 n1 p-acp pno12;
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who would not be afraid of that cup of bitternesse, which must be brought to him by the hand of a Philistine? and forsake sin,
who would not be afraid of that cup of bitterness, which must be brought to him by the hand of a Philistine? and forsake since,
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if not for the punishment, yet for the executioner? A sad sight it was to see David the Father whipt for his Adultery, by his Son,
if not for the punishment, yet for the executioner? A sad sighed it was to see David the Father whipped for his Adultery, by his Son,
cs xx p-acp dt n1, av p-acp dt n1? dt j n1 pn31 vbds pc-acp vvi np1 dt n1 vvd p-acp po31 n1, p-acp po31 n1,
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and David the King chastised by his Subject, who should have kist his Feet;
and David the King chastised by his Subject, who should have kissed his Feet;
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(he himself saies, The Lord bid him doe it ) to see a whole Nation carried away Captive by a man, who did afterwards degenerate into a Beast, to see so many thousand Israclites fall at the feet of Idolaters, (he himself Says, The Lord bid him do it) to see a Whole nation carried away Captive by a man, who did afterwards degenerate into a Beast, to see so many thousand Israelites fallen At the feet of Idolaters,
(pns31 px31 vvz, dt n1 vvb pno31 vdi pn31) pc-acp vvi dt j-jn n1 vvd av j-jn p-acp dt n1, r-crq vdd av vvi p-acp dt n1, pc-acp vvi av d crd np1 vvb p-acp dt n2 pp-f n2,
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and servants of Dagon; but the inscription is indeleble, what is writen, is written, Dominus est, it is the Lord.
and Servants of Dagon; but the inscription is indelible, what is written, is written, Dominus est, it is the Lord.
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4. But now in the last place: not onely the Priests, and the people, but the Ark it self was delivered up:
4. But now in the last place: not only the Priests, and the people, but the Ark it self was Delivered up:
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the Ark of his Covenant, and the Ark of his strength;
the Ark of his Covenant, and the Ark of his strength;
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from whence God gave his Oracles, wherein were the Tables of the Law, and Testimony written by the Finger of God, the Glory of God, as Phinchas his wife calls it, from whence God gave his Oracles, wherein were the Tables of the Law, and Testimony written by the Finger of God, the Glory of God, as Phinchas his wife calls it,
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even this was made a prey to these cursed Aliens, brought in Triumph into the house of Dagon, at the sift Chapter.
even this was made a prey to these cursed Aliens, brought in Triumph into the house of Dagon, At the sift Chapter.
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And here we may lay our hands upon our mouth, once have I spoken, yea thrice,
And Here we may lay our hands upon our Mouth, once have I spoken, yea thrice,
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but here is a great depth, Horror and amazement; and we may fear to proceed any further.
but Here is a great depth, Horror and amazement; and we may Fear to proceed any further.
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What? defeat his own command? deliver up his own Ordinance;
What? defeat his own command? deliver up his own Ordinance;
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what? deliver up his strength into Captivity, and his Glorie into the enemies hands? yes,
what? deliver up his strength into Captivity, and his Glory into the enemies hands? yes,
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even here, Dominus est it is the Lord.
even Here, Dominus est it is the Lord.
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God did it, because he suffered it to be done, did it, tanquam dormiens as one asleep, withdrew himself:
God did it, Because he suffered it to be done, did it, tanquam Dormiens as one asleep, withdrew himself:
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when he awakes, then he will lift up his hand, and it shall fall upon the Philistine, and bruise him to pieces;
when he awakes, then he will lift up his hand, and it shall fallen upon the Philistine, and bruise him to Pieces;
c-crq pns31 vvz, cs pns31 vmb vvi a-acp po31 n1, cc pn31 vmb vvi p-acp dt njp, cc vvb pno31 p-acp n2;
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then it shall be his power and irresistible Arm, now it is but his connivence, and permission.
then it shall be his power and irresistible Arm, now it is but his connivance, and permission.
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What the rage of the Persecutor, what the Philistine, what the Devil doth, God is said to do,
What the rage of the Persecutor, what the Philistine, what the devil does, God is said to do,
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and in many places of Scripture, it is called his will:
and in many places of Scripture, it is called his will:
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•. quia volens permittit, because he willingly permits it, for should he interpose his power, it could never be done, 2. Because he foretels and threatens it,•. quia volens Permittit, Because he willingly permits it, for should he interpose his power, it could never be done, 2. Because he foretells and threatens it,
•. fw-la fw-la fw-la, c-acp pns31 av-j vvz pn31, c-acp vmd pns31 vvi po31 n1, pn31 vmd av-x vbi vdn, crd p-acp pns31 vvz cc vvz pn31,
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and binds it with an Oath, as he doth here, which he would never do, if he meant to hinder it.
and binds it with an Oath, as he does Here, which he would never do, if he meant to hinder it.
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Lastly, Though he will not the thing it self, as murder, and Sacriledge, and the Profanation of his Ark yet notwithstanding some good will of God is accomplished by it;
Lastly, Though he will not the thing it self, as murder, and Sacrilege, and the Profanation of his Ark yet notwithstanding Some good will of God is accomplished by it;
ord, cs pns31 vmb xx dt n1 pn31 n1, c-acp n1, cc n1, cc dt n1 pp-f po31 n1 av p-acp d j n1 pp-f np1 vbz vvn p-acp pn31;
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For even in the most horrid Execution, some good will of God may be accomplisht, he delivers up Christ to be Crucified,
For even in the most horrid Execution, Some good will of God may be accomplished, he delivers up christ to be crucified,
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but his will was to save the World, and he that was willing his Son should suffer,
but his will was to save the World, and he that was willing his Son should suffer,
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yet hated the Jew, and for that very fact made their house desolate, he found them in the gall of bitternesse,
yet hated the Jew, and for that very fact made their house desolate, he found them in the Gall of bitterness,
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and left them so, to do his will when they brake it;
and left them so, to do his will when they brake it;
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the malice was their own, and God suffered them to breath it forth, but the issue,
the malice was their own, and God suffered them to breath it forth, but the issue,
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and event was an Act of Gods will, of his wisdom, and power;
and event was an Act of God's will, of his Wisdom, and power;
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And thus he delivers up the Ark, but it was to preserve it, as Agesilaus abrogated the Laws of L•curgus, that he might establish them, ut semper essent aliquan•o non fuerunt, saith the Historian, they were laid aside awhile, that they might remain,
And thus he delivers up the Ark, but it was to preserve it, as Agesilaus abrogated the Laws of L•curgus, that he might establish them, ut semper essent aliquan•o non fuerunt, Says the Historian, they were laid aside awhile, that they might remain,
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and be in force for ever;
and be in force for ever;
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2828
so God suffers his Ark to be lead into Captivity, that it might conquer, first Dagon, and then the Israelite, strike off his hypocrisy,
so God suffers his Ark to be led into Captivity, that it might conquer, First Dagon, and then the Israelite, strike off his hypocrisy,
av np1 vvz po31 n1 pc-acp vbi vvn p-acp n1, cst pn31 vmd vvi, ord np1, cc av dt np1, vvb a-acp po31 n1,
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and work, and fashion him to the will of God, of whom the Ark was but a representation;
and work, and fashion him to the will of God, of whom the Ark was but a representation;
cc n1, cc vvi pno31 p-acp dt n1 pp-f np1, pp-f ro-crq dt n1 vbds p-acp dt n1;
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suffered it to be removed for a time, that it might be restored again both to its place and dignity.
suffered it to be removed for a time, that it might be restored again both to its place and dignity.
vvd pn31 pc-acp vbi vvn p-acp dt n1, cst pn31 vmd vbi vvn av av-d p-acp po31 n1 cc n1.
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For we may observe in these Israelites, what (if we could be impartial) we may soon discover in our selves in the use of those helps, which God hath graciously afforded us:
For we may observe in these Israelites, what (if we could be impartial) we may soon discover in our selves in the use of those helps, which God hath graciously afforded us:
c-acp pns12 vmb vvi p-acp d np2, r-crq (cs pns12 vmd vbi j) pns12 vmb av vvi p-acp po12 n2 p-acp dt n1 pp-f d n2, r-crq np1 vhz av-j vvn pno12:
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They both honoured and dishonored the Ark, gave it too high an esteem, and yet undervalued it, they called it their God, and made it their Idol. A strange contradiction:
They both honoured and dishonoured the Ark, gave it too high an esteem, and yet undervalved it, they called it their God, and made it their Idol. A strange contradiction:
pns32 d vvd cc vvd dt n1, vvd pn31 av j dt n1, cc av vvd pn31, pns32 vvd pn31 po32 n1, cc vvd pn31 po32 n1. dt j n1:
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yet so visible in the course and progresse of carnal worshippers, that he that sees them in their race, would think they ran two contrary wayes at once were very Religious,
yet so visible in the course and progress of carnal worshippers, that he that sees them in their raze, would think they ran two contrary ways At once were very Religious,
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and very profane, at once did invade Heaven with violence, and yet drive furiously to the lowest pit.
and very profane, At once did invade Heaven with violence, and yet drive furiously to the lowest pit.
cc av j, p-acp a-acp vdd vvi n1 p-acp n1, cc av vvb av-j p-acp dt js n1.
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And first, we have just reason to imagine, that when the Ark was taken up upon the Levites shoulders,
And First, we have just reason to imagine, that when the Ark was taken up upon the Levites shoulders,
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and they sang let God arise (which was the set and constant form) they spake not by metaphor,
and they sang let God arise (which was the Set and constant from) they spoke not by metaphor,
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but as if indeed they had their God on their shoulders: for in the fourth Chapter, when Israel was smitten at the 2. ver.
but as if indeed they had their God on their shoulders: for in the fourth Chapter, when Israel was smitten At the 2. ver.
cc-acp c-acp cs av pns32 vhd po32 n1 p-acp po32 n2: c-acp p-acp dt ord n1, c-crq np1 vbds vvn p-acp dt crd fw-la.
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let us bring say they, the Ark of the Covenant, at the third:
let us bring say they, the Ark of the Covenant, At the third:
vvb pno12 vvi vvi pns32, dt n1 pp-f dt n1, p-acp dt ord:
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The Ark is brought out, and now victory is certain, for when it cometh amongst us, it willsave us say they.
The Ark is brought out, and now victory is certain, for when it comes among us, it willsave us say they.
dt n1 vbz vvn av, cc av n1 vbz j, c-acp c-crq pn31 vvz p-acp pno12, pn31 vvb pno12 vvi pns32.
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But, as Epictetus once taught his Scholars, that they should so behave themselves, that they might be an Ornament to the Arts,
But, as Epictetus once taught his Scholars, that they should so behave themselves, that they might be an Ornament to the Arts,
p-acp, c-acp np1 a-acp vvd po31 n2, cst pns32 vmd av vvi px32, cst pns32 vmd vbi dt n1 p-acp dt n2,
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and not the Arts unto them;
and not the Arts unto them;
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so the integrity of the Jew should have been a defence to the Ark, and not the Ark made use of, to stand up for a prophane impenitent Israelite. For what a wile,
so the integrity of the Jew should have been a defence to the Ark, and not the Ark made use of, to stand up for a profane impenitent Israelite. For what a wile,
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when it stood in their own Tabernacle, learn the right use of it now, which they had so fouly abused, when they enjoyed it: in a word;
when it stood in their own Tabernacle, Learn the right use of it now, which they had so foully abused, when they enjoyed it: in a word;
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and sophisme of Satan is this, to perswade a polluted sinful soul, that when he hath scornfully rejected the substance; (that piety which should make him strong in the Lord) at the last, in the time of Danger,
and sophism of Satan is this, to persuade a polluted sinful soul, that when he hath scornfully rejected the substance; (that piety which should make him strong in the Lord) At the last, in the time of Danger,
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and the furious approach of the enemy, a shadow should stand forth, and fight for him;
and the furious approach of the enemy, a shadow should stand forth, and fight for him;
cc dt j n1 pp-f dt n1, dt n1 vmd vvi av, cc vvi p-acp pno31;
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that when he had broken the Law and Testimonies, not regarded the Oracles, forget all the Mercies of God,
that when he had broken the Law and Testimonies, not regarded the Oracles, forget all the mercies of God,
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and robd him of his glory, that then, I say, the shell, the Ark, the Shittim wood should be as the great power of God to maintain his cause:
and robbed him of his glory, that then, I say, the shell, the Ark, the Shittim wood should be as the great power of God to maintain his cause:
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certainly, if this be not a wile of the Devil, I know no snare he hath, that can catch us:
Certainly, if this be not a wile of the devil, I know no snare he hath, that can catch us:
av-j, cs d vbb xx dt n1 pp-f dt n1, pns11 vvb dx n1 pns31 vhz, cst vmb vvi pno12:
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if this be not to deceive our selves, I shall think there is no such thing, as error in the World,
if this be not to deceive our selves, I shall think there is no such thing, as error in the World,
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But again in the second place, and on the contrary, as they did Deificare Arcam, as the father speaks,
But again in the second place, and on the contrary, as they did Deificare Ark, as the father speaks,
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even deifie the Ark, attribute more unto it, then God ever gave it, or was willing it should have;
even deify the Ark, attribute more unto it, then God ever gave it, or was willing it should have;
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so they did also depretiare vilifie, and set it at naught:
so they did also depretiare vilify, and Set it At nought:
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called it their strength, their glory, their God, but imployed it in baser offices then ever the Heathen did their gods, who called upon them, to teach them, to steal and deceive:
called it their strength, their glory, their God, but employed it in baser Offices then ever the Heathen did their God's, who called upon them, to teach them, to steal and deceive:
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Not long since their Priests committed rapes at the door of the Tabernacle, and now they expect the Ark should help those prophane miscreants, who had so polluted it.
Not long since their Priests committed rapes At the door of the Tabernacle, and now they expect the Ark should help those profane miscreants, who had so polluted it.
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Oh, the Ark, the Ark, the glory of God, that is able to becalm, and slumber a Tempest, to binde the hands of the Almighty, that he shall not strike; to scatter an Army;
O, the Ark, the Ark, the glory of God, that is able to becalm, and slumber a Tempest, to bind the hands of the Almighty, that he shall not strike; to scatter an Army;
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to make kings to fly, to crown a sinful Nation with victory, to bring back an adulterer Lanreate, a Ravisher with the spoiles of a Philistine, that shall be a buckler, a protection to defend them, who but now defiled it;
to make Kings to fly, to crown a sinful nation with victory, to bring back an adulterer Lanreate, a Ravisher with the spoils of a Philistine, that shall be a buckler, a protection to defend them, who but now defiled it;
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that shall be their God, which they made their Abomination:
that shall be their God, which they made their Abomination:
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bring forth the Ark and then what are these uncircumcised Philistines? God heard this, saith the Psalmist, and was wroth, and greatly abhorred Israel, and seeing that all the cry was for the Ark, no thought for the statutes and Testemonies, which lay shut up in the Ark, and oblivion together;
bring forth the Ark and then what Are these uncircumcised philistines? God herd this, Says the Psalmist, and was wroth, and greatly abhorred Israel, and seeing that all the cry was for the Ark, no Thought for the statutes and Testimonies, which lay shut up in the Ark, and oblivion together;
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seeing the signe of his presence had quite shut him out, of whose presence it was a signe, seeing it so much honored,
seeing the Signen of his presence had quite shut him out, of whose presence it was a Signen, seeing it so much honoured,
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so much debased, so sanctified, and so polluted, he delivers up the people, and the Ark together into the Philistines hands, that they might learn more from the Ark in the Temple of Dagon, then they did,
so much debased, so sanctified, and so polluted, he delivers up the people, and the Ark together into the philistines hands, that they might Learn more from the Ark in the Temple of Dagon, then they did,
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2862
I remember, there is a constitution in the Imperial Law, st seudatarius rem Feuae &c. if he that holdeth in see farm useth contrary to the will,
I Remember, there is a constitution in the Imperial Law, Saint seudatarius remembering Feuae etc. if he that holds in see farm uses contrary to the will,
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and intent of the Lord, redit a D•menum, it presently returns into the Lords power.
and intent of the Lord, Redeem a D•menum, it presently returns into the lords power.
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And we may observe that the great Emperour of Heaven and earth proceeds after the same manner, with his Leige-men,
And we may observe that the great Emperor of Heaven and earth proceeds After the same manner, with his Liegemen,
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and homagers the Jews: for when they fell to Idolatry, and bestowed the corn and the wine, which God gave them, upon Baal, then presently God takes to himself away the corn in the time thereof, and the •tne in the season thereof,
and homagers the jews: for when they fell to Idolatry, and bestowed the corn and the wine, which God gave them, upon Baal, then presently God Takes to himself away the corn in the time thereof, and the •tne in the season thereof,
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& aufer am lanam & lanam, I will recover, •aith he, my flax and my wool, recover it as my own,& aufer am lanam & lanam, I will recover, •aith he, my flax and my wool, recover it as my own,
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thus unjustly u•urped and detained by these Idolaters.
thus unjustly u•urped and detained by these Idolaters.
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I will cause all her mirth to cease, her Fast-dayes, her New-Moons, her Sabbaths, as if he had said, I will defeat my own purpose.I will cause all her mirth to cease, her Fast days, her New moons, her Sabbaths, as if he had said, I will defeat my own purpose.
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I will nullify my Ordinance, I will abolish my own Law, I will put out the light of Israel, which to my people hath been,
I will nullify my Ordinance, I will Abolah my own Law, I will put out the Light of Israel, which to my people hath been,
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but as a meteor, to make them wander in the crooked wayes of their own Imaginations.
but as a meteor, to make them wander in the crooked ways of their own Imaginations.
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I will deliver the Creature from the bond of corruption, which seems to groan, and travel in pain under these abuses of prophane men;
I will deliver the Creature from the bound of corruption, which seems to groan, and travel in pain under these Abuses of profane men;
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it being a kinde of servitude and Captivity to the Creature to be dragged, and haled by the lusts,
it being a kind of servitude and Captivity to the Creature to be dragged, and haled by the Lustiest,
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and fancies, and disordinate affections of prophane men, to be dragged to the drudgery of the Gibeonices, which I made to be as free,
and fancies, and disordinate affections of profane men, to be dragged to the drudgery of the Gibeonices, which I made to be as free,
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as the Israelite himself, to be in bondage and slavery under the pride, and extravagant desires, under the most empty,
as the Israelite himself, to be in bondage and slavery under the pride, and extravagant Desires, under the most empty,
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and brutish fancies of corrupt men; Auferam; I will take them away, from such unjust Vsurpers.
and brutish fancies of corrupt men; Auferam; I will take them away, from such unjust Usurper's.
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2876
What should a Prodigal do with wealth? what should a Robber do with strength? what should a boundlesse oppressor do with power? what should Ophni and Phinehas, Adulterers, Oppressors, a sinfull Nation, a people laden with iniquity, do with the Ark of the Covenant of the Lord? I will begin, and I will also make an end.
What should a Prodigal doe with wealth? what should a Robber do with strength? what should a boundless oppressor do with power? what should Ophni and Phinehas, Adulterers, Oppressors's, a sinful nation, a people laden with iniquity, do with the Ark of the Covenant of the Lord? I will begin, and I will also make an end.
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This glory shall depart from Israel, and the Ark shall be taken, and here, when the Ark is taken, This glory shall depart from Israel, and the Ark shall be taken, and Here, when the Ark is taken,
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2878
and the glory departed from Israel; the word, and inscription is still the same, Dominus est: it is the Lord.
and the glory departed from Israel; the word, and inscription is still the same, Dominus est: it is the Lord.
cc dt n1 vvd p-acp np1; dt n1, cc n1 vbz av dt d, fw-la fw-la: pn31 vbz dt n1.
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And now, to apply this last particular;
And now, to apply this last particular;
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shall I desire you to look up upon the inscription, it is the Lord? Behold the Prophet Jerem, hath done it to my hand.
shall I desire you to look up upon the inscription, it is the Lord? Behold the Prophet Jeremiah, hath done it to my hand.
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where I set my Name at the first, and see what I did to it for the wickednesse of my people.
where I Set my Name At the First, and see what I did to it for the wickedness of my people.
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Go unto Shiloh, and there purge the corruption, the plague out of your hearts, wash off the paint of your hypocrisie with the blood of these 34000. Israclites. Look upon the Ark,Go unto Shiloh, and there purge the corruption, the plague out of your hearts, wash off the paint of your hypocrisy with the blood of these 34000. Israelites. Look upon the Ark,
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2884
but not so to be dazled, and dote on the glory and Beauty of it, as to lose the sight of your selves, and those sinnes which pollute it.
but not so to be dazzled, and dote on the glory and Beauty of it, as to loose the sighed of your selves, and those Sins which pollute it.
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Look upon the word and Sacraments, but not to make them the non ultrà of your worship,
Look upon the word and Sacraments, but not to make them the non ultrà of your worship,
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and to rest in them, as in the end, to eat, and wash, and hear,
and to rest in them, as in the end, to eat, and wash, and hear,
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and no more, to say the word of God is sweet, and not to taste and digest it, to attribute virtue and efficacy to the Sacrament,
and no more, to say the word of God is sweet, and not to taste and digest it, to attribute virtue and efficacy to the Sacrament,
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and yet be fitter to receive the Devil, then the sop; not at once to magnifie, and prophane it, to call it the bread of life, and make it poyson;
and yet be fitter to receive the devil, then the sop; not At once to magnify, and profane it, to call it the bred of life, and make it poison;
cc av vbi jc pc-acp vvi dt n1, cs dt n1; xx p-acp a-acp pc-acp vvi, cc vvi pn31, pc-acp vvi pn31 dt n1 pp-f n1, cc vvi pn31 vvi;
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not to come neer the Ark; not to handle these Holy things without feeling; in a word;
not to come near the Ark; not to handle these Holy things without feeling; in a word;
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Not to make them first an Idol; and then nothing in this World.
Not to make them First an Idol; and then nothing in this World.
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For (my brethren) it is a very dangerous thing thus to overvalue those things, which in themselves are highly to be esteemed,
For (my brothers) it is a very dangerous thing thus to overvalue those things, which in themselves Are highly to be esteemed,
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and are above comparison with any thing in this World:
and Are above comparison with any thing in this World:
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for when we make them more then they are, we in effect make them lesse then they are,
for when we make them more then they Are, we in Effect make them less then they Are,
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and at last nothing, of no use at all; nay we make that a snare unto us, which was made a Help;
and At last nothing, of no use At all; nay we make that a snare unto us, which was made a Help;
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and as every Creature within the bounds of its own nature is useful, and profitable,
and as every Creature within the bounds of its own nature is useful, and profitable,
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so also these external helps, the Ark of God, the word and Sacraments of the Church, are great blessings,
so also these external helps, the Ark of God, the word and Sacraments of the Church, Are great blessings,
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and highly to he Honored, whilst we use them to that end, for which they were first Instituted,
and highly to he Honoured, while we use them to that end, for which they were First Instituted,
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whilst we walk within that compasse, and circle, which God hath drawn, according to that form which he hath shewed us.
while we walk within that compass, and circle, which God hath drawn, according to that from which he hath showed us.
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That Jew deserves not the name of an Israclite, that should by word or gesture dishonour the Ark,
That Jew deserves not the name of an Israelite, that should by word or gesture dishonour the Ark,
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when we see, he was not permitted to touch it;
when we see, he was not permitted to touch it;
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but then, he that of a signe of the presence of God, in the day of Battle, shall make it his God, is so much a Jew, that he deserves to be flung out of the Synagogue. And that Christian, that bows not to the majesty of the word,
but then, he that of a Signen of the presence of God, in the day of Battle, shall make it his God, is so much a Jew, that he deserves to be flung out of the Synagogue. And that Christian, that bows not to the majesty of the word,
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and receives it not as a letter, and epistle from God, as Saint Augustin calls it;
and receives it not as a Letter, and epistle from God, as Saint Augustin calls it;
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that esteems not of the Sacraments, as those visible words, the signes and pledges, and conveiances of his great love,
that esteems not of the Sacraments, as those visible words, the Signs and pledges, and conveyances of his great love,
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and favour to us in Christ, hath too little of the Christian, to make him so much,
and favour to us in christ, hath too little of the Christian, to make him so much,
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as one of the visible Church; but he that is high in his P•negyrick, and ever calling:
as one of the visible Church; but he that is high in his P•negyrick, and ever calling:
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speak Lord, for thy servant heareth;
speak Lord, for thy servant hears;
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and then lies down to sleep, or if he be awake, is onely active in the denying the power of that word, he so much magnified,
and then lies down to sleep, or if he be awake, is only active in the denying the power of that word, he so much magnified,
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and called for, and thinks he hath done all duties, all offices to God, if he do but give him the eare, (which is to trust in the Ark more then in God) He that shall make the Sacrament first an Idol,
and called for, and thinks he hath done all duties, all Offices to God, if he do but give him the ear, (which is to trust in the Ark more then in God) He that shall make the Sacrament First an Idol,
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and then a seal, to shut up Treason in silence, as the Jesuite, or use it as an Opiate once or twice in the yeer, to quiet his conscience, his viaticum, and provision rather to strengthen him in sin, then against it;
and then a seal, to shut up Treason in silence, as the Jesuit, or use it as an Opiate once or twice in the year, to quiet his conscience, his viaticum, and provision rather to strengthen him in since, then against it;
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he that shall thus magnifie, and thus debase it, and thus exalt, and thus tread it under foot, is guilty of Heresie, saith Erasmus, which is not properly an Heresie,
he that shall thus magnify, and thus debase it, and thus exalt, and thus tread it under foot, is guilty of Heresy, Says Erasmus, which is not properly an Heresy,
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but yet such a kinde of Heresie, which may make him Anathema, though he be of the Church,
but yet such a kind of Heresy, which may make him Anathema, though he be of the Church,
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and at last sever him, as a Goat from the Sheep. And now let us Judge, not according to the appearance,
and At last sever him, as a Goat from the Sheep. And now let us Judge, not according to the appearance,
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but let us Judge righteous judgement, or rather (if you please do but judge according to the appearance.
but let us Judge righteous judgement, or rather (if you please do but judge according to the appearance.
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Cast an eye upon these unhappy times, which if they be not the last, yet so much resemble those, which,
Cast an eye upon these unhappy times, which if they be not the last, yet so much resemble those, which,
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as we are told, shall Vsher in the great Day, that we have great reason, to look about us,
as we Are told, shall Usher in the great Day, that we have great reason, to look about us,
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as if they were the last;
as if they were the last;
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weigh I say, the controversies, the businesse of these times, and concerning those Duties, and Transactions, which constitute and consummate a Christian, you shall finde as great silence in our Disputes,
weigh I say, the controversies, the business of these times, and Concerning those Duties, and Transactions, which constitute and consummate a Christian, you shall find as great silence in our Disputes,
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as in our lives and practice.
as in our lives and practice.
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The great Heate and Contention is concerning Baptisme and the Lords Supper, and the Government and Disciplien of the Church, 'tis not,
The great Heat and Contention is Concerning Baptism and the lords Supper, and the Government and Disciplien of the Church, it's not,
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whether we should denie our selves, and abstain from all fleshly lusts, but whether we may wash or not,
whither we should deny our selves, and abstain from all fleshly Lustiest, but whither we may wash or not,
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whether eat or not, whether Christ may be conveighed into us in Water, or in Bread? whether he hath set up a chaire of infallibilitie at Rome, or a Consistory at Geneva, whether he hath Ordained one Pope, or a Million? what digladiations? what Tragedies about these,
whither eat or not, whither christ may be conveyed into us in Water, or in Bred? whither he hath Set up a chair of infallibility At Room, or a Consistory At Geneva, whither he hath Ordained one Pope, or a Million? what digladiations? what Tragedies about these,
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and if every particular Fancy be not pleased, the cry is, as if Religion were breathing out its last,
and if every particular Fancy be not pleased, the cry is, as if Religion were breathing out its last,
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when as true Religion consists not principally in these;
when as true Religion consists not principally in these;
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and these may seem to have been passed over to us, rather as favours and Honours,
and these may seem to have been passed over to us, rather as favours and Honours,
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and Pledges of his Love, then strict and severe Commands.
and Pledges of his Love, then strict and severe Commands.
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That we must wash, and eat, are Commands, but which bring no Burden, or hardship with them, the performance of them being more easie,
That we must wash, and eat, Are Commands, but which bring no Burden, or hardship with them, the performance of them being more easy,
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as no whit repugnant to flesh and blood;
as no whit repugnant to Flesh and blood;
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It is no more, but wash and be clean, Eat in remembrance of the Greatest Benefit, that ever man-kinde received.
It is no more, but wash and be clean, Eat in remembrance of the Greatest Benefit, that ever mankind received.
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All the difficulty is in the performance of the vow, we make in the one,
All the difficulty is in the performance of the Voelli, we make in the one,
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and the due preparation of the soul for the other, which is the subduing of the lusts,
and the due preparation of the soul for the other, which is the subduing of the Lustiest,
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and Affections, the Beatifying of the inward man, which is truely, and most properly the service of Christ, which is the Ark of our Ark, the Glory of our Glory,
and Affections, the Beatifying of the inward man, which is truly, and most properly the service of christ, which is the Ark of our Ark, the Glory of our Glory,
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and the Crown of all those outward Advantages, which our Lord and Master hath been pleased to afford us;
and the Crown of all those outward Advantages, which our Lord and Master hath been pleased to afford us;
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we may say with the Prophet Micah, wherewith shall we come before the Lord? or bow our selves before the High God? will he be pleased with the diligence of our ear, with our Washing and Eating, we may say with the Prophet micah, wherewith shall we come before the Lord? or bow our selves before the High God? will he be pleased with the diligence of our ear, with our Washing and Eating,
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and answer with him at the eighth verse:
and answer with him At the eighth verse:
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He hath shewed thee oh man, what he doth require, to do justly, and to love mercy, and to walk Humbly with thy God. Ite ad locum meum Siolo. He hath showed thee o man, what he does require, to do justly, and to love mercy, and to walk Humbly with thy God. Item ad locum meum Siolo.
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Goe to my palace in Silo, and there learn to disdeceive your selves by their Example,
Go to my palace in Silo, and there Learn to disdeceive your selves by their Exampl,
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lest, if all your Religion be shut up, with theirs, in the Ark, all in outward Ceremony and Formality God may strike both us,
lest, if all your Religion be shut up, with theirs, in the Ark, all in outward Ceremony and Formality God may strike both us,
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and the Ark we trust to, recover and call back those Helps and Gracious advantages from such prodigal usurpers.
and the Ark we trust to, recover and call back those Helps and Gracious advantages from such prodigal usurpers.
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For when all is for the Ark, nothing for the God it represents; when we make the Pulpit our Ark, and chain all Religion to it;
For when all is for the Ark, nothing for the God it represents; when we make the Pulpit our Ark, and chain all Religion to it;
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when the lips of the Preacher, which should preserve knowledge, and be as a Ship (as Basil speaks, to conveigh that Truth, which is more precious,
when the lips of the Preacher, which should preserve knowledge, and be as a Ship (as Basil speaks, to convey that Truth, which is more precious,
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then the Gold of Ophir, brings nothing but Apes and Peacocks, loathsome and ridiculous Fancies? when the Hearers must have a Song for a Sermon and that too many times, much out of Tune,
then the Gold of Ophir, brings nothing but Apes and Peacocks, loathsome and ridiculous Fancies? when the Hearers must have a Song for a Sermon and that too many times, much out of Tune,
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when both Hearer and Speaker act a part, as it were upon a stage, even till they have their Exit, and go out of the World;
when both Hearer and Speaker act a part, as it were upon a stage, even till they have their Exit, and go out of the World;
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when we will have no other Laver, but that of Baptisme, no bread but that in the Eucharist; when we are such Jewish Christians,
when we will have no other Laver, but that of Baptism, no bred but that in the Eucharist; when we Are such Jewish Christians,
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as to rely on the shell and outside, on External formalities and performances, more empty and lesse significant, lesse effectual then their Ceremonies;
as to rely on the shell and outside, on External formalities and performances, more empty and less significant, less effectual then their Ceremonies;
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we have just cause to fear, that God may do unto us, as he did unto Shilo; or as he threatened the same people Amos 8. Send a Famine into the land, not a Famine of bread,
we have just cause to Fear, that God may do unto us, as he did unto Shilo; or as he threatened the same people Amos 8. Send a Famine into the land, not a Famine of bred,
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2946
but of Hearing the word (and such a famine we may have, though our loaves do multiply,but of Hearing the word (and such a famine we may have, though our loaves do multiply,
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though Sermons be our dayly Bread) that he may deprive us of our Sacraments,
though Sermons be our daily Bred) that he may deprive us of our Sacraments,
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or deliver them up to Dagon, to be polluted by superstition, or to be troden under foot by prophaners (which of the two is the worst) that we may even loath,
or deliver them up to Dagon, to be polluted by Superstition, or to be trodden under foot by profaners (which of the two is the worst) that we may even loath,
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and abhor that in which we have taken so vain, so unprofitable, so pernicious delight;
and abhor that in which we have taken so vain, so unprofitable, so pernicious delight;
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and condemn our selves, and our own foul ingratitude, and with sorrow and confusion of Face subscribe to this Inscription, Dominus est, It is the Lord.
and condemn our selves, and our own foul ingratitude, and with sorrow and confusion of Face subscribe to this Inscription, Dominus est, It is the Lord.
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And now we have setled the inscription, Dominus est, it is the Lord, upon every particular; And now we have settled the inscription, Dominus est, it is the Lord, upon every particular;
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which may seem at first not so well placed; but as the head of Jupiter upon the body of a Tyrant;
which may seem At First not so well placed; but as the head of Jupiter upon the body of a Tyrant;
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a merciful God plucking up, and destroying his own people, fighting for the Philistine against the Israelite, as if a dead Israelite, were of a sweeter savour in his Nostrils,
a merciful God plucking up, and destroying his own people, fighting for the Philistine against the Israelite, as if a dead Israelite, were of a Sweeten savour in his Nostrils,
dt j np1 vvg a-acp, cc vvg po31 d n1, vvg p-acp dt njp p-acp dt np1, c-acp cs dt j np1, vbdr pp-f dt jc n1 p-acp po31 n2,
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then a dead Philistine, and the Ark were better placed in the House of Dagon, then in his own Tabernacle:
then a dead Philistine, and the Ark were better placed in the House of Dagon, then in his own Tabernacle:
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but look again, and consider it aright, and you will say, it was rightly fixed.
but look again, and Consider it aright, and you will say, it was rightly fixed.
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For the wayes of God are equall, but ours are unequal, and nothing but the inequality of our own, makes his seem so; For the ways of God Are equal, but ours Are unequal, and nothing but the inequality of our own, makes his seem so;
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whilest he remaines the same God in the fire, and in the Earth-quake, which he was in the still voice, the same when he slew them,
whilst he remains the same God in the fire, and in the Earthquake, which he was in the still voice, the same when he slew them,
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and when his light shined upon their, his Justice takes not from his Mercy, nor his mercy from the equity of his Justice;
and when his Light shined upon their, his justice Takes not from his Mercy, nor his mercy from the equity of his justice;
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but he is just when he bindes up, and merciful, when he wounds us; his justice, his wisdom, his mercy are over all his works.
but he is just when he binds up, and merciful, when he wounds us; his Justice, his Wisdom, his mercy Are over all his works.
cc-acp pns31 vbz j c-crq pns31 vvz a-acp, cc j, c-crq pns31 vvz pno12; po31 n1, po31 n1, po31 n1 vbr p-acp d po31 n2.
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The same God that overthrew Pharaoh in the Red sea, that slew great and mighty kings;
The same God that overthrew Pharaoh in the Read sea, that slew great and mighty Kings;
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did deliver up his own people, good and bad; did deliver them into their Enemies hands;
did deliver up his own people, good and bad; did deliver them into their Enemies hands;
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did deliver up the Ark to Dagon, for his Justice, his wisdom, and mercy endure for ever.
did deliver up the Ark to Dagon, for his justice, his Wisdom, and mercy endure for ever.
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And now, having gone along with old Eli in his discovery, we cannot but take up his resolution, let him do what seemeth him good:
And now, having gone along with old Eli in his discovery, we cannot but take up his resolution, let him do what seems him good:
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and we called it Elies use, or application of his Doctrine; and let us (for conclusion) make it ours;
and we called it Ely's use, or application of his Doctrine; and let us (for conclusion) make it ours;
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and learn to kisse the Son lest he be angry;
and Learn to kiss the Son lest he be angry;
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nay, to kisse him, to bow before him when he is angry, to offer him up a peace-offering, our wills, of more power then a Hecatomb,
nay, to kiss him, to bow before him when he is angry, to offer him up a peace-offering, our wills, of more power then a Hecatomb,
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then all our numerous Fasts, and Sermons to appease his wrath, and to bring peace, and order again into the World;
then all our numerous Fasts, and Sermons to appease his wrath, and to bring peace, and order again into the World;
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that our wills being his, being subdued by his Spirit, and delivered up into that blessed Captivity, to be under his Beck,
that our wills being his, being subdued by his Spirit, and Delivered up into that blessed Captivity, to be under his Beck,
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and Command, they may stand out against all our natural, and carnal desires, and check and quiet them;
and Command, they may stand out against all our natural, and carnal Desires, and check and quiet them;
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which is the truest surrendry we can make, and makes us of the same minde with Christ, who would not saith Hilary, have the granted which he would have done, did not refuse the Cup,
which is the Truest surrendry we can make, and makes us of the same mind with christ, who would not Says Hilary, have the granted which he would have done, did not refuse the Cup,
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but desired it might passe from him:
but desired it might pass from him:
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that as Saul, when he was struck to the ground, cryed out, Lord what wouldst thou have me do? so may we,
that as Saul, when he was struck to the ground, cried out, Lord what Wouldst thou have me do? so may we,
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when his hand is upon us, in our trembling and astonishment;
when his hand is upon us, in our trembling and astonishment;
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say, Lord what wouldst thou have us to suffer? Fiat voluntas, Thy will be done,
say, Lord what Wouldst thou have us to suffer? Fiat Voluntas, Thy will be done,
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though it be in our destruction.
though it be in our destruction.
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By this we testifie our consent with him, this is our friendship with God, and they who (as Abraham was) are Gods friends, have idem velle, & i•em nolle, will,
By this we testify our consent with him, this is our friendship with God, and they who (as Abraham was) Are God's Friends, have idem velle, & i•em nolle, will,
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and nill the same things with him, are ready Sequi Deum, to follow God in all his wayes,
and nill the same things with him, Are ready Sequi God, to follow God in all his ways,
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when he seems to withdraw, and when he comes neer us, when he shines upon us,
when he seems to withdraw, and when he comes near us, when he shines upon us,
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and when he thunders, in what he commands, and what he permits, in what he absolutely will do,
and when he Thunders, in what he commands, and what he permits, in what he absolutely will do,
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and what he makes way for, and will suffer to be done, to follow him in all, and bow before him, Non pareo Deo, sed assentior,
and what he makes Way for, and will suffer to be done, to follow him in all, and bow before him, Non pareo God, sed assentior,
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& ex antmo illum, non quia necesse est, sequor, saith the Heathen Sencca; I do not onely obey God,& ex antmo Ilum, non quia Necessary est, sequor, Says the Heathen Seneca; I do not only obey God,
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and do what he would have me, but I am of his minde, and whatsoever is done in Heaven and earth, is done as I would have it;
and do what he would have me, but I am of his mind, and whatsoever is done in Heaven and earth, is done as I would have it;
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The world is never out of frame with me, I see nothing but order, and Harmony; no disturbance;
The world is never out of frame with me, I see nothing but order, and Harmony; no disturbance;
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no crossnes in the course of things;
no crossnes in the course of things;
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for that wisdome which is the worker of all things, is more moving them any m• … on, and passeth, and goeth through them all, reacheth from one end to another mightily,
for that Wisdom which is the worker of all things, is more moving them any m• … on, and passes, and Goes through them all, reaches from one end to Another mightily,
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and draws every motion, and action of men to that end, in which if we could see them, we should wonder and cry out,
and draws every motion, and actium of men to that end, in which if we could see them, we should wonder and cry out,
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so, so, thus we would have it.
so, so, thus we would have it.
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The stubornest knee may be made to bow, and Obedience may be constrained, Balaam obeyed God,
The stubornest knee may be made to bow, and obedience may be constrained, balaam obeyed God,
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but it was against his will, but the true Israelite doth it with joy, and readinesse,
but it was against his will, but the true Israelite does it with joy, and readiness,
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and though it be a blow, counts it as a favour;
and though it be a blow, counts it as a favour;
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For he that gave it, hath taught him an art, to make it so Goa doth whatsoever he will in Heaven and in Earth, saith the Psalmist, God wills it,
For he that gave it, hath taught him an art, to make it so Goa does whatsoever he will in Heaven and in Earth, Says the Psalmist, God wills it,
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and doth it, and when •is done, our will must bow before it, and we must say with old Ele, Faciat quod bonum in oculis, let him do what he will.
and does it, and when •is done, our will must bow before it, and we must say with old Ele, Faciat quod bonum in oculis, let him do what he will.
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Take the will of God in those several wayes, the Scripture, and the light of reason hath discovered it to us,
Take the will of God in those several ways, the Scripture, and the Light of reason hath discovered it to us,
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and in every kinde we must subscribe, and vvhat he doth vve must vvill, and vvhat he vvill suffer, must seem good in our eyes,
and in every kind we must subscribe, and what he does we must will, and what he will suffer, must seem good in our eyes,
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and there is voluntas naturalis inclinationis & aesiderti, that desire and inclination which naturally was in him, to work and wish the good of his Creature, which is the proper,
and there is Voluntas Naturalis inclinationis & aesiderti, that desire and inclination which naturally was in him, to work and wish the good of his Creature, which is the proper,
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and natural effect of his goodnesse for he Created us, for our good, and his Glory;
and natural Effect of his Goodness for he Created us, for our good, and his Glory;
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and there is another will, voluntas P•aec•pti, the Law and Ordinance, vvhich he hath laid upon his Creature, vvhich is every vvhere in Scripture called his will; for as he Ordained his Creature for good,
and there is Another will, Voluntas P•aec•pti, the Law and Ordinance, which he hath laid upon his Creature, which is every where in Scripture called his will; for as he Ordained his Creature for good,
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so he made known unto it the means, by vvhich it should attain to that good for vvhich it vvas at first Ordained.
so he made known unto it the means, by which it should attain to that good for which it was At First Ordained.
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Now vve cannot but yeeld in these, for can therebe any Question made vvhether vve vvil set a fiat, and subscribe to our ovvn good? It is strange that any man should be unwilling that God should love him;
Now we cannot but yield in these, for can therebe any Question made whether we will Set a fiat, and subscribe to our own good? It is strange that any man should be unwilling that God should love him;
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unwilling to be happy, or loath that way, which so great love hath designed to bring him to this end.
unwilling to be happy, or loath that Way, which so great love hath designed to bring him to this end.
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The number is but few of those that do this will; but tis the voice of the whole Christian World, that this will should be done.
The number is but few of those that do this will; but this the voice of the Whole Christian World, that this will should be done.
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But there is yet further, as we may observe, voluntas accasionata, a secondary, and Consequent will in God, not natural,
But there is yet further, as we may observe, Voluntas accasionata, a secondary, and Consequent will in God, not natural,
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but occasioned, and to which he is in a manner constrained. The severity of God, the miseries, and afflictions of this life;
but occasioned, and to which he is in a manner constrained. The severity of God, the misery's, and afflictions of this life;
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induration of will-ful and stubborn sinners, eternal paines laid up in the World to come, are the effects of this occasioned will.
induration of wilful and stubborn Sinners, Eternal pains laid up in the World to come, Are the effects of this occasioned will.
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Besides this, there is voluntas permissionis his permissive will, by which he doth give way so far,
Beside this, there is Voluntas permissionis his permissive will, by which he does give Way so Far,
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as he thinks good to the intents, and actions of evil men:
as he thinks good to the intents, and actions of evil men:
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He doth not command them, He doth not secretly suggest them, nor doth he incline the Agents to them,
He does not command them, He does not secretly suggest them, nor does he incline the Agents to them,
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nor incline the Philistines to invade that Land, which is none of theirs, but by his infinite praescience, foreseeing all actions,
nor incline the philistines to invade that Land, which is none of theirs, but by his infinite prescience, Foreseeing all actions,
ccx vvi dt njp2 p-acp vvi d n1, r-crq vbz pix pp-f png32, cc-acp p-acp po31 j n1, vvg d n2,
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and events possible, determines (for reasons best known to himself) to give way to such actions, which he saw would be done, if he gave way;
and events possible, determines (for Reasons best known to himself) to give Way to such actions, which he saw would be done, if he gave Way;
cc n2 j, vvz (c-acp n2 av-js vvn p-acp px31) pc-acp vvi n1 p-acp d n2, r-crq pns31 vvd vmd vbi vdn, cs pns31 vvd n1;
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and to these two, we cannot but yeeld, unlesse we will deny him to be God,
and to these two, we cannot but yield, unless we will deny him to be God,
cc p-acp d crd, pns12 vmbx p-acp vvi, cs pns12 vmb vvi pno31 pc-acp vbi np1,
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for if we beleeve him just, or wise, we cannot but say Fiat, let him do what he will;
for if we believe him just, or wise, we cannot but say Fiat, let him do what he will;
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let him be angry, and let him carry on his anger in what wayes, and by what means he please;
let him be angry, and let him carry on his anger in what ways, and by what means he please;
vvb pno31 vbi j, cc vvb pno31 vvi p-acp po31 n1 p-acp r-crq n2, cc p-acp r-crq n2 pns31 vvb;
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He is our Father, and loves us, and if we vvill be enemies to our selves, he doth but an act of Justice,
He is our Father, and loves us, and if we will be enemies to our selves, he does but an act of justice,
pns31 vbz po12 n1, cc vvz pno12, cc cs pns12 vmb vbi n2 p-acp po12 n2, pns31 vdz p-acp dt n1 pp-f n1,
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and of mercy, if he use the rod, vvhat though he give line to vvicked men, to do that vvhich his soul hates, to suffer that to be done vvhich he forbids? He permits all the evil that is done in the World,
and of mercy, if he use the rod, what though he give line to wicked men, to do that which his soul hates, to suffer that to be done which he forbids? He permits all the evil that is done in the World,
cc pp-f n1, cs pns31 vvb dt n1, r-crq cs pns31 vvb n1 p-acp j n2, pc-acp vdi d r-crq po31 n1 vvz, pc-acp vvi cst pc-acp vbi vdn r-crq pns31 vvz? pns31 vvz d dt n-jn cst vbz vdn p-acp dt n1,
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if he did not permit it, it could not be done, and if he did not permit evil, Obedience vvere but a name,
if he did not permit it, it could not be done, and if he did not permit evil, obedience were but a name,
cs pns31 vdd xx vvi pn31, pn31 vmd xx vbi vdn, cc cs pns31 vdd xx vvi j-jn, n1 vbdr p-acp dt n1,
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for vvhat praise is it, not to do that, vvhich I cannot do? vvhatsoever evil he suffers, his Wisdome is alvvayes present vvith him (for he is Wisdome it self) and can dravv that evil vvhich he but suffers to be done,
for what praise is it, not to do that, which I cannot do? whatsoever evil he suffers, his Wisdom is always present with him (for he is Wisdom it self) and can draw that evil which he but suffers to be done,
p-acp r-crq n1 vbz pn31, xx pc-acp vdi d, r-crq pns11 vmbx vdi? r-crq j-jn pns31 vvz, po31 n1 vbz av j p-acp pno31 (c-acp pns31 vbz n1 pn31 n1) cc vmb vvi d n-jn r-crq pns31 p-acp vvz pc-acp vbi vdn,
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and make it serve to the Advancement of that good vvhich he vvill do, he vvill make it as the hand of justice to punish offendors,
and make it serve to the Advancement of that good which he will do, he will make it as the hand of Justice to Punish offenders,
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and execute his vvill, and make it as his rod, or Discipline to teach sinners in the way, if vve could once subdue our vvills to that vvill of his, vvhich is visible in his precepts,
and execute his will, and make it as his rod, or Discipline to teach Sinners in the Way, if we could once subdue our wills to that will of his, which is visible in his Precepts,
cc vvi po31 n1, cc vvi pn31 p-acp po31 n1, cc n1 pc-acp vvi n2 p-acp dt n1, cs pns12 vmd a-acp vvi po12 n2 p-acp d n1 pp-f png31, r-crq vbz j p-acp po31 n2,
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if vve could ansvver love vvith love, and love him, and keep his Commandments, vve should have no such aversnesse from the other tvvo, no such dislike,
if we could answer love with love, and love him, and keep his commandments, we should have no such averseness from the other tvvo, no such dislike,
cs pns12 vmd n1 vvi p-acp n1, cc vvb pno31, cc vvi po31 n2, pns12 vmd vhi dx d n1 p-acp dt j-jn crd, uh-x d n1,
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if he do vvhat he is forced to do, or permit that to be done, which he hath condemned already:
if he do what he is forced to do, or permit that to be done, which he hath condemned already:
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If we do whatsoever he commands us, and be his friends, what is it to us,
If we do whatsoever he commands us, and be his Friends, what is it to us,
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though he binde the sweet influences of the Pleiades, or loose the bonds of Orion? though he make the Heavens as brasse,
though he bind the sweet influences of the Pleiades, or lose the bonds of Orion? though he make the Heavens as brass,
cs pns31 vvb dt j n2 pp-f dt np1, cc vvb dt n2 pp-f np1? cs pns31 vvb dt n2 p-acp n1,
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and the Earth as iron? though the clods cleave fast together, and the clouds distil not upon them? what is it to us,
and the Earth as iron? though the clods cleave fast together, and the Clouds distil not upon them? what is it to us,
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if he beat down his own Temples, when the tower of Babel reacheth up to Heaven? if the black darknesse be in Goshen, and the Egyptians have light;
if he beatrice down his own Temples, when the tower of Babel reaches up to Heaven? if the black darkness be in Goshen, and the egyptians have Light;
cs pns31 vvd a-acp po31 d n2, c-crq dt n1 pp-f np1 vvz a-acp p-acp n1? cs dt j-jn n1 vbb p-acp np1, cc dt np1 vhb n1;
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if fools sport and triumph in their folly, and the whip be laid on the back of the innocent? what is it to us how,
if Fools sport and triumph in their folly, and the whip be laid on the back of the innocent? what is it to us how,
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or where he casts about his Hail-stones, and coals of fire? Si Fractus illabatur Orbis Impavidos ferient ruinae.
or where he Cast about his Hailstones, and coals of fire? Si Fractus illabatur Orbis Impavidos ferient ruinae.
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In all these sad and dismal events, in these judgements, which fall crosse with our judgement, In all these sad and dismal events, in these Judgments, which fallen cross with our judgement,
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and (as the eye of flesh looks upon them) to the minde of God himself, in all these perplexities, these riddles of providence, the friend of God, is still his friend,
and (as the eye of Flesh looks upon them) to the mind of God himself, in all these perplexities, these riddles of providence, the friend of God, is still his friend,
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and favours, nay, applauds whatsoever he doth, or is pleased to suffer to be done, which he would not suffer, did not his Justice and Wisdome require it, which is able to make the most crooked paths straight, to fill every valley and level every mountain, to work good out of evil,
and favours, nay, applauds whatsoever he does, or is pleased to suffer to be done, which he would not suffer, did not his justice and Wisdom require it, which is able to make the most crooked paths straight, to fill every valley and level every mountain, to work good out of evil,
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and so make all those seeming extuberancies, that which to us seem'd disorder, and confusion, that which our ignorance wondered at, smooth and plain and even at the last;
and so make all those seeming extuberancies, that which to us seemed disorder, and confusion, that which our ignorance wondered At, smooth and plain and even At the last;
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Dominus est, it is the Lord, when that word is heard, let every mouth be stopt, or let it declare his Glory amongst the Nations, Dominus est, it is the Lord, when that word is herd, let every Mouth be stopped, or let it declare his Glory among the nations,
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and his wonders among the people; and his wonders among the people;
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at that word, let every knee bow both of things in Heaven, and things in earth;
At that word, let every knee bow both of things in Heaven, and things in earth;
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let men and angels say Amen, his will be done, Dominus est, It is the Lord, it is the antecedent,
let men and Angels say Amen, his will be done, Dominus est, It is the Lord, it is the antecedent,
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and the most natural consequent, or conclusion, that can be drawn from it, is this of old Eli the High Priest;
and the most natural consequent, or conclusion, that can be drawn from it, is this of old Eli the High Priest;
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Faciat quod bonum in oculis, let him do what seemeth him good. To conclude then:Faciat quod bonum in oculis, let him do what seems him good. To conclude then:
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when we are thus wrought and fashioned to his hand and will, thus meek and yeelding to his Scepter;
when we Are thus wrought and fashioned to his hand and will, thus meek and yielding to his Sceptre;
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when we follow him in all his wayes, and not question, but obey his Providence, which is the bridle of the World,
when we follow him in all his ways, and not question, but obey his Providence, which is the bridle of the World,
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and fit for no hands but his, when with old Eli here, we joyn our Faciat; with his fecit, and are willing he should do, whatsoever is done;
and fit for no hands but his, when with old Eli Here, we join our Faciat; with his fecit, and Are willing he should do, whatsoever is done;
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when the Lord thunders from Heaven, and shoots his arrows abroad; when we can look upon them sticking in our own sides, and say;
when the Lord Thunders from Heaven, and shoots his arrows abroad; when we can look upon them sticking in our own sides, and say;
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thus, thus it should be, Judicia Domini vera, the Judgements of the Lord are true,
thus, thus it should be, Judicia Domini vera, the Judgments of the Lord Are true,
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and righteous altogether, then we have the spirit of God and we have the wil of God,
and righteous altogether, then we have the Spirit of God and we have the will of God,
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and these arrows will be to us, as Jonathans were to David, as signes, and warning to fly from some danger neer at hand, that those evils we suffer may work that patience, which may make us Cooperarios Dei (as Tertullian spake of Job ) fellow workers with God, and joyn us with him in the conquest of those temptations, which they bring along with them;
and these arrows will be to us, as Jonathans were to David, as Signs, and warning to fly from Some danger near At hand, that those evils we suffer may work that patience, which may make us Cooperators Dei (as Tertullian spoke of Job) fellow workers with God, and join us with him in the conquest of those temptations, which they bring along with them;
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that our patience may beget experience, how weak and fraile we are, when we are moved,
that our patience may beget experience, how weak and frail we Are, when we Are moved,
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and guided by our own will, and this experience;
and guided by our own will, and this experience;
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Hope which being founded on the promises of the God of truth, can neither deceive us,
Hope which being founded on the promises of the God of truth, can neither deceive us,
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nor make us ashamed, a hope that our Ark will return, and God will restore to us all those helps and advantages, which he shall think necessary for us in this our warfare.
nor make us ashamed, a hope that our Ark will return, and God will restore to us all those helps and advantages, which he shall think necessary for us in this our warfare.
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He that hath the will of God, hath this hope, built upon his power, and wisdom, which alwayes accompanies his will;
He that hath the will of God, hath this hope, built upon his power, and Wisdom, which always Accompanies his will;
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he that hath the will of God, hath what he will;
he that hath the will of God, hath what he will;
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hath power, and wisdom, in the strength of which we shall be able to lift up our heads, in the midst of all the busie noyse the World shall make, be stedfast, and immovable, when the tempest is loudest,
hath power, and Wisdom, in the strength of which we shall be able to lift up our Heads, in the midst of all the busy noise the World shall make, be steadfast, and immovable, when the tempest is Loudest,
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and when our sun shall be darkned, and the stars fall from Heaven, when there shall be Sects,
and when our sun shall be darkened, and the Stars fallen from Heaven, when there shall be Sects,
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and divisions, and great perplexity, when our Ark shall be taken, and the glory depart from Israel, look upon all with an eye of Charity,
and divisions, and great perplexity, when our Ark shall be taken, and the glory depart from Israel, look upon all with an eye of Charity,
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or as Erasmus speaks, with an Evangelical eye, and walk on in a constant course of piety,
or as Erasmus speaks, with an Evangelical eye, and walk on in a constant course of piety,
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and contention with those infirmities, which so easily beset us, beating down sin in our selves,
and contention with those infirmities, which so Easily beset us, beating down since in our selves,
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though we cannot destroy errour in our brethren, and so becomes as Nazianzen once spake of his people of Nazianzum, like the Ark of Noah, and by this our spiritual Wisdom, escape that deluge,
though we cannot destroy error in our brothers, and so becomes as Nazianzen once spoke of his people of Nazianzum, like the Ark of Noah, and by this our spiritual Wisdom, escape that deluge,
cs pns12 vmbx vvi n1 p-acp po12 n2, cc av vvz p-acp np1 a-acp vvd pp-f po31 n1 pp-f np1, av-j dt n1 pp-f np1, cc p-acp d po12 j n1, vvb d n1,
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and Inundation of Contention, which hath neer overflovved, and swallowed up the whole Christian World,
and Inundation of Contention, which hath near overflowed, and swallowed up the Whole Christian World,
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and so walk upon these floods, and waves, Christ himself going before, till vve rest upon our Ararat, our holy Hill, that new Jerusalem, that City of peace, where there will be no envie, no debate, no Sects, no Divisions, no contentions, no wars, no rumor of wars,
and so walk upon these floods, and waves, christ himself going before, till we rest upon our Ararat, our holy Hill, that new Jerusalem, that city of peace, where there will be not envy, no debate, no Sects, no Divisions, no contentions, no wars, no rumor of wars,
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but love, and peace, and unity, and joy, and unconceivable bliss for evermore.
but love, and peace, and unity, and joy, and unconceivable bliss for evermore.
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THE THIRD SERMON. COLLOSS. 26. As you have therefore received Christ Jesus the Lord, so walk in him.
THE THIRD SERMON. COLOSSUS. 26. As you have Therefore received christ jesus the Lord, so walk in him.
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NOthing more familiar in Scripture, then to compare a Christian mans life to a walke,
NOthing more familiar in Scripture, then to compare a Christian men life to a walk,
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and Christianity to a way, NONLATINALPHABET, According to the way, which they call Heresy, so worship I the God of my Fathers, saith Saint Paul, and the resemblane fitteth very well.
and Christianity to a Way,, According to the Way, which they call Heresy, so worship I the God of my Father's, Says Saint Paul, and the resemblane fits very well.
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For, as they, who travell in the way, meet with variety of Objects, it may be a plant or Flower (saith Saint Basil ) it may be a Serpent, or a Lyon;
For, as they, who travel in the Way, meet with variety of Objects, it may be a plant or Flower (Says Faint Basil) it may be a Serpent, or a lion;
p-acp, c-acp pns32, r-crq n1 p-acp dt n1, vvb p-acp n1 pp-f n2, pn31 vmb vbi dt vvb cc n1 (vvz j np1) pn31 vmb vbi dt n1, cc dt n1;
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objects to delight them, and objects to terrify them, all to retard, and deteine them, to stay them longer from their journeys end;
objects to delight them, and objects to terrify them, all to retard, and detain them, to stay them longer from their journeys end;
n2 pc-acp vvi pno32, cc n2 pc-acp vvi pno32, av-d pc-acp vvi, cc vvi pno32, pc-acp vvi pno32 av-jc p-acp po32 ng1 n1;
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so in the course of Religion, in our way to happiness, every step is with danger, our pathes are ensnared, an our Progresse intangled:
so in the course of Religion, in our Way to happiness, every step is with danger, our paths Are Ensnared, an our Progress entangled:
av p-acp dt n1 pp-f n1, p-acp po12 n1 p-acp n1, d n1 vbz p-acp n1, po12 n2 vbr vvn, cs po12 n1 vvn:
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if a plant, or Flower, the pomp and glory of the world stay us not,
if a plant, or Flower, the pomp and glory of the world stay us not,
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yet there is Leo in via, a Lion in the way, difficulties, which we must struggle with,
yet there is Leo in via, a lion in the Way, difficulties, which we must struggle with,
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and there are Feares in the way, fightings without, and Terrors: Intur causus ambulamus, saith Austin, we walk in the midst of ruine, where every object may prove a Temptation,
and there Are Fears in the Way, fightings without, and Terrors: Intur causus ambulamus, Says Austin, we walk in the midst of ruin, where every Object may prove a Temptation,
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and every Temptation an overthrow, nay NONLATINALPHABET saith Isidor: with our ruine about us: not onely the way, but our feet be slippery.
and every Temptation an overthrow, nay Says Isidore: with our ruin about us: not only the Way, but our feet be slippery.
cc d n1 dt n1, uh-x vvz np1: p-acp po12 n1 p-acp pno12: xx av-j dt n1, cc-acp po12 n2 vbb j.
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Wee need not goe farre for instance; for every man may find one in himself;
we need not go Far for instance; for every man may find one in himself;
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but we will take this (which Saint Paul hath put into our hands) of the Colossians; the occasion of my Text;
but we will take this (which Saint Paul hath put into our hands) of the colossians; the occasion of my Text;
cc-acp pns12 vmb vvi d (r-crq n1 np1 vhz vvn p-acp po12 n2) pp-f dt njp2; dt n1 pp-f po11 n1;
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and of them Saint Paul professes in this Epistle, That they had made a fair onset in Christianity;
and of them Faint Paul Professes in this Epistle, That they had made a fair onset in Christianity;
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that they were forward in their way;
that they were forward in their Way;
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he beholds them with joy, and rejoyceth to see them walk, to see their order, and their stedfast Faith in Christ, in the verse before my Text:
he beholds them with joy, and Rejoiceth to see them walk, to see their order, and their steadfast Faith in christ, in the verse before my Text:
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but withall perceiving some uneven steps, and dangerous swarvings, and declinations from the will of Christ,
but withal perceiving Some uneven steps, and dangerous swarvings, and declinations from the will of christ,
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and those wayes, which his Wisedome drew out in the Gospel, he calls loud upon them;
and those ways, which his Wisdom drew out in the Gospel, he calls loud upon them;
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and at once commends, and instructs them, armes them against those false Teachers, who by their mixtures and additions, had made it another Gospel; commends them for their choice of their way,
and At once commends, and instructs them, arms them against those false Teachers, who by their mixtures and additions, had made it Another Gospel; commends them for their choice of their Way,
cc p-acp a-acp vvz, cc vvz pno32, vvb pno32 p-acp d j n2, r-crq p-acp po32 n2 cc n2, vhd vvn pn31 j-jn n1; vvz pno32 p-acp po32 n1 pp-f po32 n1,
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and directs them how to walk.
and directs them how to walk.
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In the way they were, but there was Philosophus in viâ, at the Eighth, the Philosopher in their way, with his subtilties to spoile and rob them;
In the Way they were, but there was Philosophus in viâ, At the Eighth, the Philosopher in their Way, with his subtleties to spoil and rob them;
p-acp dt n1 pns32 vbdr, cc-acp pc-acp vbds fw-la p-acp fw-la, p-acp dt ord, dt n1 p-acp po32 n1, p-acp po31 n2 pc-acp vvi cc vvi pno32;
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nor to know what they cannot be ignorant of, that they may be Christians, as if Christ came to put out our eyes, and abolish our Reason.
nor to know what they cannot be ignorant of, that they may be Christians, as if christ Come to put out our eyes, and Abolah our Reason.
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and then the word is, Nen o vos depraedetur, let no man make a spoile of you, draw you by force out of the way, by the vaine deceit of Philosophicall speculations;
and then the word is, Nen o vos depraedetur, let no man make a spoil of you, draw you by force out of the Way, by the vain deceit of Philosophical speculations;
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And there was Angelus in viâ, an Angel in the way, with his glorious excellencies to amaze them, v. 18. and here the word is NONLATINALPHABET, Let no man defraud you of your reward, of that I berty, which Christ hath granted you, which makes a fair and open way to you, without the mediation of Angels.
And there was Angelus in viâ, an Angel in the Way, with his glorious excellencies to amaze them, v. 18. and Here the word is, Let no man defraud you of your reward, of that I Berty, which christ hath granted you, which makes a fair and open Way to you, without the mediation of Angels.
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Last of all, There was Lex in viâ, there was the Law in the way, with her shadows and ceremonies to deteine them,
Last of all, There was Lex in viâ, there was the Law in the Way, with her shadows and ceremonies to detain them,
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and there word is nemo vos judicet, Let no man judge or condemn you of a Holyday,
and there word is nemo vos judicet, Let no man judge or condemn you of a Holiday,
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or new Moone, or the Sabbath Day, v. 16. Harken not to the Philosopher, but to him in whom dwelleth all the Fulnesse of the God-head bodily, v. 9. and that wisedome which the Holy Ghost teacheth. Bow not to an Angel;or new Moon, or the Sabbath Day, v. 16. Harken not to the Philosopher, but to him in whom dwells all the Fullness of the Godhead bodily, v. 9. and that Wisdom which the Holy Ghost Teaches. Bow not to an Angel;
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but to him, who is head of all Principality, and Power. v. 10. And look not unto the Law, which is but a shadow; but to the Body, the Truth and sollidity of the things themselves, which is in Christ.
but to him, who is head of all Principality, and Power. v. 10. And look not unto the Law, which is but a shadow; but to the Body, the Truth and solidity of the things themselves, which is in christ.
cc-acp p-acp pno31, r-crq vbz n1 pp-f d n1, cc n1. n1 crd cc vvb xx p-acp dt n1, r-crq vbz p-acp dt n1; p-acp p-acp dt n1, dt n1 cc n1 pp-f dt n2 px32, r-crq vbz p-acp np1.
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These three are all, Et haec tria unum sunt, and these Three are One, I may say, these Three Cautions and directions are but one, at least drawn up and collected in this one, which I have read unto you;
These three Are all, Et haec tria Unum sunt, and these Three Are One, I may say, these Three Cautions and directions Are but one, At least drawn up and collected in this one, which I have read unto you;
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Three severall lines, but meeting in this Center, sicut accepist is, walk in Christ, as you have received him, which is as a light from Heaven, to direct us in our way, that we be not taken by the deceit of Philosophy;
Three several lines, but meeting in this Centre, sicut accepist is, walk in christ, as you have received him, which is as a Light from Heaven, to Direct us in our Way, that we be not taken by the deceit of Philosophy;
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That we stoop not to the glory of Angels; That we catch not at the shadow, when we should lay hold on the substance:
That we stoop not to the glory of Angels; That we catch not At the shadow, when we should lay hold on the substance:
cst pns12 vvb xx p-acp dt n1 pp-f n2; cst pns12 vvb xx p-acp dt n1, c-crq pns12 vmd vvi n1 p-acp dt n1:
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In a word, This keeps us close to Christ, and his Doctrine, which must not be mixed,
In a word, This keeps us close to christ, and his Doctrine, which must not be mixed,
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or blended, either with the Law, or Philosophy, or that voluntary Humility, and worshipping of Angels, which is Idolatry;
or blended, either with the Law, or Philosophy, or that voluntary Humility, and worshipping of Angels, which is Idolatry;
cc vvd, av-d p-acp dt n1, cc n1, cc d j-jn n1, cc vvg pp-f n2, r-crq vbz n1;
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As ye have therefore received Christ Jesus the Lord, so walke in him.
As you have Therefore received christ jesus the Lord, so walk in him.
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At the very hearing of which Exhortation, I know every man will say, That it is good and wholsome counsell,
At the very hearing of which Exhortation, I know every man will say, That it is good and wholesome counsel,
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well fitted and apply'd by Saint Paul to the errors, and distempers of that Church, to which he writ,
well fitted and applied by Saint Paul to the errors, and distempers of that Church, to which he writ,
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but not so proper, nor applyable to ours;
but not so proper, nor appliable to ours;
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For so farr are we from being ensnared with Philosophy, that we see too many ready to renounce both their sense,
For so Far Are we from being Ensnared with Philosophy, that we see too many ready to renounce both their sense,
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3095
and reason, to be lesse then men, nay to be inferior to the beasts, neither to discourse, nor see;
and reason, to be less then men, nay to be inferior to the beasts, neither to discourse, nor see;
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And for voluntary worship, there is no feare of that in them, who will scarce acknowledge any Obligation and can with ease turne a Law into a Promise:
And for voluntary worship, there is no Fear of that in them, who will scarce acknowledge any Obligation and can with ease turn a Law into a Promise:
cc p-acp j-jn n1, a-acp vbz dx n1 pp-f d p-acp pno32, r-crq vmb av-j vvi d n1 cc vmb p-acp n1 vvi dt n1 p-acp dt n1:
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will that profane person ever stoop to an Angel, who is thus familiar with God himself? And the Law;
will that profane person ever stoop to an Angel, who is thus familiar with God himself? And the Law;
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it goes for a Letter, a Title, and no more; for Ceremonies, they were but shadows, but are now monsters.
it Goes for a letter, a Title, and no more; for Ceremonies, they were but shadows, but Are now monsters.
pn31 vvz p-acp dt n1, dt n1, cc dx av-dc; p-acp n2, pns32 vbdr cc-acp n2, cc-acp vbr av n2.
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Christ in appearance left us two, and but two, and some have dealt with them, as they used to do with monsters, exposed them to scorne, and flung them out;
christ in appearance left us two, and but two, and Some have dealt with them, as they used to do with monsters, exposed them to scorn, and flung them out;
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so that this Counsell now in respect of us, will not appeare, as an Apple of Gold with Pictures of silver, but may seem to be quite out of its place and Season.
so that this Counsel now in respect of us, will not appear, as an Apple of Gold with Pictures of silver, but may seem to be quite out of its place and Season.
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But yet, let us view it once again, and we shall find, that it is a generall Prescript looking forward,
But yet, let us view it once again, and we shall find, that it is a general Prescript looking forward,
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and applyable to every Age of the Church, an Antidote against all Errors and deviations,
and appliable to every Age of the Church, an Antidote against all Errors and deviations,
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and if we take it as we should, will NONLATINALPHABET, look round upon all, and either prevent,
and if we take it as we should, will, look round upon all, and either prevent,
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or purge out all error whatsoever:
or purge out all error whatsoever:
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For though our errors be not the same with theirs, yet they may proceed from the same ground,
For though our errors be not the same with theirs, yet they may proceed from the same ground,
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and be as dangerous, or worse:
and be as dangerous, or Worse:
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peradventure, we may bee in no danger of Philosophy, but we may be of our selves,
Peradventure, we may be in no danger of Philosophy, but we may be of our selves,
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and our self-love may more ensnare us, then their subtilties can doe: wee may be too stiff to bow to an Angel;
and our Self-love may more ensnare us, then their subtleties can do: we may be too stiff to bow to an Angel;
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but our eyes may dazle at the Power, and excellency of men, and wee may be carried about from Doctrine to Doctrine, from error to error with every breath of theirs, as with a mighty wind;
but our eyes may dazzle At the Power, and excellency of men, and we may be carried about from Doctrine to Doctrine, from error to error with every breath of theirs, as with a mighty wind;
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and though we stand out against the Glory of an Angel, yet we may fall down and miscarry by the example of a mortall man:
and though we stand out against the Glory of an Angel, yet we may fallen down and miscarry by the Exampl of a Mortal man:
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3113
in a word, we may defy all Ceremonies, and yet worship our own imaginations, which may be lesse significant then they.
in a word, we may defy all Ceremonies, and yet worship our own Imaginations, which may be less significant then they.
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Let us then, as the Apostle elsewhere speaks, suffer this word of Exhortation;
Let us then, as the Apostle elsewhere speaks, suffer this word of Exhortation;
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let us view, and handle this Word of Life, and it will present us with these two things.
let us view, and handle this Word of Life, and it will present us with these two things.
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1. A Christian mans Duty in these words, Ambulate in Christo, walk in Christ.
1. A Christian men Duty in these words, Ambulate in Christ, walk in christ.
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Secondly, The Rule by which we must regulate our motion, and be directed in our walk, sicu• accepistis, we must so walk in Him,
Secondly, The Rule by which we must regulate our motion, and be directed in our walk, sicu• accepistis, we must so walk in Him,
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as we have received him, which two, stand in flat opposition to two maine Errors of our life.
as we have received him, which two, stand in flat opposition to two main Errors of our life.
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3137
and therefore cannot chuse but offend and move amisse;
and Therefore cannot choose but offend and move amiss;
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For either we receive Christ, and not walke in him, or walke in him, but not with a Sicut, not as we have received him; Of these in their order. As you have received, &c.
For either we receive christ, and not walk in him, or walk in him, but not with a Sicut, not as we have received him; Of these in their order. As you have received, etc.
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In the handling of the first, we shall point, and levell our discourse at these two particulars. 1. Shew you, That Christianity is not a lazy, idle Profession, a sitting still,
In the handling of the First, we shall point, and level our discourse At these two particulars. 1. Show you, That Christianity is not a lazy, idle Profession, a sitting still,
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or standing, a speculation, but a walke. 2ly, Wherein this walke or motion principally consists.
or standing, a speculation, but a walk. 2ly, Wherein this walk or motion principally consists.
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And first, we find no word so expressive, no word more commonly used in holy Writ then this, To walke with God, Gen. 16. To walk before God, Gen. 24.40. to walke by Faith, 2 Cor. 5.7. To walke in good Works, Ephes. 2. and in divers other places;
And First, we find no word so expressive, no word more commonly used in holy Writ then this, To walk with God, Gen. 16. To walk before God, Gen. 24.40. to walk by Faith, 2 Cor. 5.7. To walk in good Works, Ephesians 2. and in diverse other places;
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For indeed, in this one word, in this one syllable, in contained the whole matter, the end and summe of all;
For indeed, in this one word, in this one syllable, in contained the Whole matter, the end and sum of all;
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All that can be brought in, to make up the perfect man in Christ Jesus. For first;
All that can be brought in, to make up the perfect man in christ jesus. For First;
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This brings forth a Christian, like a Pilgrim, a Traveller, forgetting what is behind, and weary of the place he stands in, counting those few approaches he hath made as nothing, ever panting and striving, gaining ground,
This brings forth a Christian, like a Pilgrim, a Traveller, forgetting what is behind, and weary of the place he Stands in, counting those few Approaches he hath made as nothing, ever panting and striving, gaining ground,
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and pressing forward to a higher degree, to a better place; As there is motus ad perfectionem, a motion to persection;
and pressing forward to a higher degree, to a better place; As there is motus ad perfectionem, a motion to persecution;
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so there is motus in perfectione, a motion, and progresse even in perfection it self;
so there is motus in perfection, a motion, and progress even in perfection it self;
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the good Christian being ever perfect, and never perfect till he come to his journeys end.
the good Christian being ever perfect, and never perfect till he come to his journeys end.
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Secondly, It takes within its compasse all those essentiall requisites to action. 1. It supposeth faculty to discover the way. 2ly, A power to act,
Secondly, It Takes within its compass all those essential requisites to actium. 1. It Supposeth faculty to discover the Way. 2ly, A power to act,
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and move in it. 3ly, Will, which is nothing else, but principium actionis, as Tert. calls, the beginning of all motion, the Imperiall power, which as Queen commands,
and move in it. 3ly, Will, which is nothing Else, but principium actionis, as Tert calls, the beginning of all motion, the Imperial power, which as Queen commands,
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and gives act to the understanding, senses, Affections, and those faculties which are subject to it;
and gives act to the understanding, Senses, Affections, and those faculties which Are Subject to it;
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And besides this, to walke, implies those outward and adventitious helps;
And beside this, to walk, Implies those outward and adventitious helps;
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Knowledge in the understanding, and love in the Will, which are as this Pilgrims staffe, to guide and uphold him in his way;
Knowledge in the understanding, and love in the Will, which Are as this Pilgrim's staff, to guide and uphold him in his Way;
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his knowledge is as the day to him, to walke as in the Day, and his Love makes his journey shorter,
his knowledge is as the day to him, to walk as in the Day, and his Love makes his journey shorter,
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though it be through the wildernesse of this world, to a City not made with hands, nor seen.
though it be through the Wilderness of this world, to a city not made with hands, nor seen.
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For faculty without knowledge, is like Polyphemus, a body with power to move, but without eye-sight to direct,
For faculty without knowledge, is like Polyphemus, a body with power to move, but without eyesight to Direct,
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and faculty and knowledge without love, and desire, are but like a Body, which wanting nourishment, hath no sense of hunger to make it call for it,
and faculty and knowledge without love, and desire, Are but like a Body, which wanting nourishment, hath no sense of hunger to make it call for it,
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and therefore cannot but bring leanness into the soul:
and Therefore cannot but bring leanness into the soul:
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For be our naturall faculty and ability what it will, yet if we know not our way, we shall no more walk in it,
For be our natural faculty and ability what it will, yet if we know not our Way, we shall no more walk in it,
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then the Traveller sound of body and limbe can goe the way aright, of which he is utterly ignorant;
then the Traveller found of body and limb can go the Way aright, of which he is utterly ignorant;
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Againe, be our Abilities perfect, and let our knowledge be absolute, yet if we want a mind,
Again, be our Abilities perfect, and let our knowledge be absolute, yet if we want a mind,
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and have no love, if we suffer our selves to be over-swayed by a more potent affection to something else, we shall never doe, what we know well enough, and are otherwise enabled to.
and have no love, if we suffer our selves to be overswayed by a more potent affection to something Else, we shall never do, what we know well enough, and Are otherwise enabled to.
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Now to walk in Christ takes in all these: Faculty, Power, Will, Knowledge, Love;
Now to walk in christ Takes in all these: Faculty, Power, Will, Knowledge, Love;
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Then you see a Christian in his walk, rejoycing as a mighty man to run his race,
Then you see a Christian in his walk, rejoicing as a mighty man to run his raze,
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when the Understanding is the Counsellor, and points out; This is the way, walk in it;
when the Understanding is the Counsellor, and points out; This is the Way, walk in it;
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and the will hath an eye to the hand;
and the will hath an eye to the hand;
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and direction of the understanding, bows it self, and as a Queen drawes with in those inferior faculties, the senses and Affections,
and direction of the understanding, bows it self, and as a Queen draws with in those inferior faculties, the Senses and Affections,
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when it opens my eye to the wonders of Gods Law, and shutts it up by covenant to the vanity of the world;
when it Opens my eye to the wonders of God's Law, and shutts it up by Covenant to the vanity of the world;
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when it bounds my touch and tast, with Touch not, Tast not any forbidden thing; when it makes the senses as windows to let in life, not death, Jer. 9.21.
when it bounds my touch and taste, with Touch not, Taste not any forbidden thing; when it makes the Senses as windows to let in life, not death, Jer. 9.21.
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and as gates shut fast to the world, and the Devill, and lifting up their Heads to let the King of Glory in,
and as gates shut fast to the world, and the devil, and lifting up their Heads to let the King of Glory in,
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when it composeth, and tuneth our Affections to such a Peace, and Harmony, setting our love to piety, our anger to sinne, our feare to Gods wrath, our hope to things not seen, our sorrow to what is done amisse,
when it composeth, and tuneth our Affections to such a Peace, and Harmony, setting our love to piety, our anger to sin, our Fear to God's wrath, our hope to things not seen, our sorrow to what is done amiss,
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and so frameth in us, nunc modulos Temperantiae, nunc carmen pietatis, as Saint Ambrose speakes,
and so frameth in us, nunc modulos Temperantiae, nunc carmen pietatis, as Saint Ambrose speaks,
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now the even measures of Temperance, now a Psalm of piety, now the Threnody of a broken heart,
now the even measures of Temperance, now a Psalm of piety, now the Threnody of a broken heart,
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even those Songs of Sion, which the Angels in heaven, and God himself delight in;
even those Songs of Sion, which the Angels in heaven, and God himself delight in;
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and all these are vitually included in this one word, to walk in Christ, and if any of these be wanting, what proffers soever we make;
and all these Are vitually included in this one word, to walk in christ, and if any of these be wanting, what proffers soever we make;
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what fancies soever we entertaine, what empty conceptions soever we foster, yet flesh and blood cannot raise it self on these wings of wind,
what fancies soever we entertain, what empty conceptions soever we foster, yet Flesh and blood cannot raise it self on these wings of wind,
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nor can we be more said to walk, then they who have been dead long agoe.
nor can we be more said to walk, then they who have been dead long ago.
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For so farre is the bare knowledge of the way from advancing us in our walke, that it is a thing supposed,
For so Far is the bore knowledge of the Way from advancing us in our walk, that it is a thing supposed,
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and no where under the command, as it is meerly speculative, and ends in it self;
and no where under the command, as it is merely speculative, and ends in it self;
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no more then to see, or feele, or heare, and so essentiall is this motion of walking to a Christian, that in the language of the Spirit wee are never truely said to know, till wee walke,
no more then to see, or feel, or hear, and so essential is this motion of walking to a Christian, that in the language of the Spirit we Are never truly said to know, till we walk,
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and that made imperfect knowledge, which receives those things, which concern our peace, no otherwise then the eye doth colours, or the eare sounds;
and that made imperfect knowledge, which receives those things, which concern our peace, no otherwise then the eye does colours, or the ear sounds;
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never being once named or mentioned in the Scripture, but with disgrace;
never being once nam or mentioned in the Scripture, but with disgrace;
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If any man say, I know him, and keep not his Commandements, he is a lyar. 1 Joh. 2.4.If any man say, I know him, and keep not his commandments, he is a liar. 1 John 2.4.
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so that to define our walking by Knowledge and speculation, is a kind of Heresy, which rather deserves an Anathema, and should be drove out of the Church with more zeal and earnestness,
so that to define our walking by Knowledge and speculation, is a kind of Heresy, which rather deserves an Anathema, and should be drove out of the Church with more zeal and earnestness,
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then many, though grosse, yet silly, impertinent errors, which p•sse abroad about the world, but under that name.
then many, though gross, yet silly, impertinent errors, which p•sse abroad about the world, but under that name.
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For 1. this speculative knowledge is but a naked assent, and to more, and hath nothing of the will:
For 1. this speculative knowledge is but a naked assent, and to more, and hath nothing of the will:
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and the understanding is not an arbitrary faculty, but necessarily apprehends objects in that shape and form they represent themselves;
and the understanding is not an arbitrary faculty, but necessarily apprehends objects in that shape and from they represent themselves;
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nor is it deceived, even when it is deceived (I mean in things which concern our walk) for the bill and accusation against us, is not, that we doe not,
nor is it deceived, even when it is deceived (I mean in things which concern our walk) for the bill and accusation against us, is not, that we do not,
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but that we will not understand;
but that we will not understand;
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nolumus intelligere ne cogamur & facere, saith Aug. we wilnot know our way, for no other reason,nolumus intelligere ne cogamur & facere, Says Aug. we wilnot know our Way, for no other reason,
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but because we are most unwilling to take the paines, and walk in it.
but Because we Are most unwilling to take the pains, and walk in it.
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And therefore in every Christian peripatetique, there must be something of the Seraphin, and something of the Cherubin, there must be heat,
And Therefore in every Christian peripatetic, there must be something of the Seraphin, and something of the Cherubin, there must be heat,
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as well as light, love as well as knowledge:
as well as Light, love as well as knowledge:
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for love is active, and will pace on, where Knowledge doth but stand at gaze, Amor intrat, ubi cognitio foris stat, love is active,
for love is active, and will pace on, where Knowledge does but stand At gaze, Amor intrat, ubi cognitio Foris stat, love is active,
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and will make a battery, and forcible entrance, and take the Kingdom of heaven by violence,
and will make a battery, and forcible Entrance, and take the Kingdom of heaven by violence,
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whilst Speculation stands without, and looks upon it, as in a Map. What talke we of knowledge and speculation? It is but a look, a cast of the mindes eye,
while Speculation Stands without, and looks upon it, as in a Map. What talk we of knowledge and speculation? It is but a look, a cast of the minds eye,
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and no more, and doth but place us, as God did Moses once upon mount Nebo, to see that spirituall Canaan, which we shall never enjoy;
and no more, and does but place us, as God did Moses once upon mount Nebo, to see that spiritual Canaan, which we shall never enjoy;
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and then what comfort is it, to know what Justification is, and to want that hand of a quick and active faith, which alone can lay hold on Christ? to talke of Election,
and then what Comfort is it, to know what Justification is, and to want that hand of a quick and active faith, which alone can lay hold on christ? to talk of Election,
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and never make it sure? to dispute of Paradice, and have no title to it? to speak of nothing more,
and never make it sure? to dispute of Paradise, and have no title to it? to speak of nothing more,
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then Heaven, and be an heire of Damnation? And then, what a fruitlesse mock-knowledge is that, which sets God a walking, whilst we sleep and dreame? makes the Master of the Vineyard work,
then Heaven, and be an heir of Damnation? And then, what a fruitless mock-knowledge is that, which sets God a walking, while we sleep and dream? makes the Master of the Vineyard work,
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and sweat, and stands idle it self all the day long? which hath a full view of what God hath done before all Time,
and sweat, and Stands idle it self all the day long? which hath a full view of what God hath done before all Time,
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and no power at all to move us, to do any thing in this our day? when we are well seen in the Decrees of God,
and no power At all to move us, to do any thing in this our day? when we Are well seen in the Decrees of God,
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and little move in our own Duties? when we can follow God in all his ways,
and little move in our own Duties? when we can follow God in all his ways,
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and tell how he worketh in us, and are afraid of that feare and trembling, with which we should work out our Salvation? can speak largely of the Power of Gods Grace,
and tell how he works in us, and Are afraid of that Fear and trembling, with which we should work out our Salvation? can speak largely of the Power of God's Grace,
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and resist it? of perseverance, and fall more then seven times a day? This knowledge, I say, is but a bare assent,
and resist it? of perseverance, and fallen more then seven times a day? This knowledge, I say, is but a bore assent,
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and so far from being enjoyn'd us, that, as the case now stands, ignorance were the safer choice;
and so Far from being enjoined us, that, as the case now Stands, ignorance were the safer choice;
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and rather then thus to know him, we may say with the Apostle, Let him that is ignorant, be ignorant still. For in the second place:
and rather then thus to know him, we may say with the Apostle, Let him that is ignorant, be ignorant still. For in the second place:
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as we use it, it workes in us at the most but a weake purpose •f minde, a faint velleity, a forc'd involuntary approbation, which we would shake off,
as we use it, it works in us At the most but a weak purpose •f mind, a faint velleity, a forced involuntary approbation, which we would shake off,
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if we could, as we do a friend which speaks what we would not hear, and calls that poyson, which is as Honey to our tast:
if we could, as we do a friend which speaks what we would not hear, and calls that poison, which is as Honey to our taste:
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For who can see such sights, and not in some degree be taken with them? Who can look upon the Temple,
For who can see such sights, and not in Some degree be taken with them? Who can look upon the Temple,
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and not ask, what Buildings are these? who can see the way to life, and not approve it? but you know, I may purpose to rise;
and not ask, what Buildings Are these? who can see the Way to life, and not approve it? but you know, I may purpose to rise;
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and yet fold my hands to sleep? I may commend the way, and not walke in it:
and yet fold my hands to sleep? I may commend the Way, and not walk in it:
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Nay, how often do we pray, Give us ever of this Bread of life, and yet labour most for this bread that perisheth;
Nay, how often do we pray, Give us ever of this Bred of life, and yet labour most for this bred that Perishes;
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which we at once revile and embrace, and speak evill of it, because we love it,
which we At once revile and embrace, and speak evil of it, Because we love it,
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when heaven is but as a Picture, which we look upon, and wonder, and refuse,
when heaven is but as a Picture, which we look upon, and wonder, and refuse,
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and hath no better place of reception, then that common Inne of all wild, and loose imaginations, the fancy? Christ is the way: it is in every mans Creed;
and hath no better place of reception, then that Common Inn of all wild, and lose Imaginations, the fancy? christ is the Way: it is in every men Creed;
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and if this would make us walkers, what a multitude of Sectaries? what a Herd of Epicures? what an assembly of Atheists? what a congregation of fools? I had almost said, what a Legion of Devills might goe under that name? For even the Devills themselves have acknowledged Christ,
and if this would make us walker's, what a multitude of Sectaries? what a Heard of Epicureans? what an assembly of Atheists? what a congregation of Fools? I had almost said, what a Legion of Devils might go under that name? For even the Devils themselves have acknowledged christ,
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and this way is not evill spoken of, nay, it is magnifyed of them who had rather wallow in the mire, then walk in it:
and this Way is not evil spoken of, nay, it is magnified of them who had rather wallow in the mire, then walk in it:
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How is Christ made not onely panis quotidianus, our daily Bread, but sermo quotidianus, the talk of every day and houre? In our misery we implore his help;
How is christ made not only Paris Quotidian, our daily Bred, but sermon Quotidian, the talk of every day and hour? In our misery we implore his help;
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In his Name we lie down, and in his Name we rise up, In his Name we Prophesy:
In his Name we lie down, and in his Name we rise up, In his Name we Prophesy:
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if afflictions beat upon us, he is called upon to calme the storme? If our conscience chide us, we have learnt an unhappy art and skill to force him in to make our Peace? We love to talke of him, we many times leave our necessary callings,
if afflictions beatrice upon us, he is called upon to Cam the storm? If our conscience chide us, we have learned an unhappy art and skill to force him in to make our Peace? We love to talk of him, we many times leave our necessary callings,
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and trades most unnecessarily, but to heare of him:
and trades most unnecessarily, but to hear of him:
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but all these may be rather proffers, then motions, rather pleasing and flattering thoughts, then painfull ambulations,
but all these may be rather proffers, then motions, rather pleasing and flattering thoughts, then painful ambulations,
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as St. Augustine speaks of himself, in his Confessions, cogitationes similes conatibus expergisci volentium, thoughts like to the endeavours of men half asleep, who would be awak'd,
as Saint Augustine speaks of himself, in his Confessions, Cogitations similes conatibus expergisci volentium, thoughts like to the endeavours of men half asleep, who would be awaked,
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and cannot, who move and stirre, and lightly lift up the head, and then fall down fast asleep:
and cannot, who move and stir, and lightly lift up the head, and then fallen down fast asleep:
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I have been too liberall, and given them more strength, then they have, I mean,
I have been too liberal, and given them more strength, then they have, I mean,
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then these Gnostiques give them, whom they neither more, nor stirr, but leave them in their prospect, fast asleep.
then these Gnostics give them, whom they neither more, nor stir, but leave them in their prospect, fast asleep.
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Or at the best, in the third place, this inclination, this approbation is but a Dreame, visus adesse mihi, &c. Christ may seem to walk with us,
Or At the best, in the third place, this inclination, this approbation is but a Dream, visus Adesse mihi, etc. christ may seem to walk with us,
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when he is not in all our ways;
when he is not in all our ways;
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and as in Drames we seem to perform many things, we do all things, and we do nothing.
and as in Drams we seem to perform many things, we do all things, and we do nothing.
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Nunc fora, nunc lites, laeti modo pompa Theatri, &c. We plead we wrestle, we fight, we Triumph, we sayle, we fly, we see;
Nunc fora, nunc lights, laeti modo pompa Theatri, etc. We plead we wrestle, we fight, we Triumph, we sail, we fly, we see;
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not what is, but hath, or should be done, and all is but a dreame:
not what is, but hath, or should be done, and all is but a dream:
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so when we have made a fancifull peregrination through all the pleasant fields, and rivers of milk, through all the riches and glory of the Gospel, and delights which it affords;
so when we have made a fanciful peregrination through all the pleasant fields, and Rivers of milk, through all the riches and glory of the Gospel, and delights which it affords;
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when we have seen our Saviour in his Cratch, lead him to mount Calvary, beheld him on his Crosse, brought him back with Triumph from his grave,
when we have seen our Saviour in his Cratch, led him to mount Calvary, beheld him on his Cross, brought him back with Triumph from his grave,
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which look and gaze on virtue, and then fly aloft in the contemplation of it,
which look and gaze on virtue, and then fly aloft in the contemplation of it,
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and placed him at the right hand of God; wee may think indeed, we have walked all this while with Christ:
and placed him At the right hand of God; we may think indeed, we have walked all this while with christ:
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but when our conscience shall recover her light, which was darkned with the pleasures and follyes of this present life,
but when our conscience shall recover her Light, which was darkened with the pleasures and folly's of this present life,
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when she shall dart this light upon us, and plainly tell us, that we have not fasted with him, that we have not watched one houre with him, that we have not gone about with him doing good, that we have loved those enemies, which he came to destroy, That we have been so farre from crucifying our flesh, that we have crucifyed him again to fulfill the lusts thereof;
when she shall dart this Light upon us, and plainly tell us, that we have not fasted with him, that we have not watched one hour with him, that we have not gone about with him doing good, that we have loved those enemies, which he Come to destroy, That we have been so Far from crucifying our Flesh, that we have Crucified him again to fulfil the Lustiest thereof;
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That the world, and not Christ hath been the Forme, which moved us in the whole course of our life;
That the world, and not christ hath been the Form, which moved us in the Whole course of our life;
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behold then it will appeare, that all was but a dreame.
behold then it will appear, that all was but a dream.
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Foolish men that we are, who hath bewitched us? we dispute, we write books, we coine distinctions, we study for the truth, we are angry for the truth, we lose our Peace for the Truth, we fight for the truth, we die for the truth,
Foolish men that we Are, who hath bewitched us? we dispute, we write books, we coin Distinctions, we study for the truth, we Are angry for the truth, we loose our Peace for the Truth, we fight for the truth, we die for the truth,
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and when all is done, upon due examination, nothing is done, but we have spun a Spiders webb, which the least breath of Gods displeasure will blow a way:
and when all is done, upon due examination, nothing is done, but we have spun a Spiders web, which the least breath of God's displeasure will blow a Way:
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we have known the way, and approved it, have subscrib'd, that, This is the way, but have made no more progresse towards our journeys end, then our picture;
we have known the Way, and approved it, have subscribed, that, This is the Way, but have made no more progress towards our journeys end, then our picture;
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we have but dreamt of life, and are still in the valley of the shadow of Death.
we have but dreamed of life, and Are still in the valley of the shadow of Death.
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Conclus. And now, what saies the Scripture? Awake thou that sleepest, that dreamest, and stand up from the dead.Conclusion. And now, what Says the Scripture? Awake thou that Sleepest, that dreamest, and stand up from the dead.
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Let us not please our selves with Visions, and Dreames, with the suborned flattery of our own imaginations;
Let us not please our selves with Visions, and Dreams, with the suborned flattery of our own Imaginations;
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Let us not think, that if we seek the way, and like it, and speak well of it, we are in heaven already,
Let us not think, that if we seek the Way, and like it, and speak well of it, we Are in heaven already,
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or have that hope, that well-grounded never failing Hope, which may entitle us to it;
or have that hope, that well-grounded never failing Hope, which may entitle us to it;
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why should such a thought arise in our heart? a thought, that makes us worse then fooles,
why should such a Thought arise in our heart? a Thought, that makes us Worse then Fools,
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or mad-men, and will keep us so, courting of sinne, labouring in iniquity, and wit greedinesse working out our own destruction;
or madmen, and will keep us so, courting of sin, labouring in iniquity, and wit greediness working out our own destruction;
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a thought that shuts out God, and makes an open entrance for a legion of Devills,
a Thought that shuts out God, and makes an open Entrance for a legion of Devils,
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and then welcomes, and attends them;
and then welcomes, and attends them;
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For all the sinnes which the Flesh is subject to, or the Devill can suggest, may well stay,
For all the Sins which the Flesh is Subject to, or the devil can suggest, may well stay,
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and find a place of rest, with such a thought.
and find a place of rest, with such a Thought.
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and not walk, for NONLATINALPHABET, walk, but to nopurpose, unfruitfull in the knowledge of Jesus Christ.
and not walk, for, walk, but to nopurpose, unfruitful in the knowledge of jesus christ.
cc xx vvi, p-acp, vvb, cc-acp p-acp n1, j p-acp dt n1 pp-f np1 np1.
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Why should we please, and loose our selves in such a Though? See, here is water, what doth let me to be baptized? said the Eunuch to Philip, Act. 8. Here is light;
Why should we please, and lose our selves in such a Though? See, Here is water, what does let me to be baptised? said the Eunuch to Philip, Act. 8. Here is Light;
q-crq vmd pns12 vvi, cc vvi po12 n2 p-acp d dt cs? n1, av vbz n1, q-crq vdz vvi pno11 pc-acp vbi vvn? vvd dt n1 p-acp vvi, n1 crd av vbz j;
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what hindereth, that we doe not walk in it? Behold heaven opens it self,
what hindereth, that we do not walk in it? Behold heaven Opens it self,
r-crq vvz, cst pns12 vdb xx vvi p-acp pn31? vvb n1 vvz pn31 n1,
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and displayes all its beauty, and glory? why do we run from it? Knowledge directs, but we will not follow; Knowledge perswades; but we will not hearken; Knowledge commands; but we rebell:
and displays all its beauty, and glory? why do we run from it? Knowledge directs, but we will not follow; Knowledge persuades; but we will not harken; Knowledge commands; but we rebel:
cc vvz d po31 n1, cc n1? q-crq vdb pns12 vvb p-acp pn31? n1 vvz, cc-acp pns12 vmb xx vvi; n1 vvz; cc-acp pns12 vmb xx vvi; n1 vvz; cc-acp pns12 vvb:
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we are Illuminated, wee professe we know Christ, but wee will not be sanctified; For by our Works we deny him. Tit. 1.16. Our Knowledge follows, and pursues us, we cannot shake it off;
we Are Illuminated, we profess we know christ, but we will not be sanctified; For by our Works we deny him. Tit. 1.16. Our Knowledge follows, and pursues us, we cannot shake it off;
pns12 vbr vvn, pns12 vvb pns12 vvb np1, cc-acp pns12 vmb xx vbi vvn; p-acp p-acp po12 vvz pns12 vvb pno31. np1 crd. po12 n1 vvz, cc vvz pno12, pns12 vmbx vvi pn31 a-acp;
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it staies with us, whether we will or no;
it stays with us, whither we will or no;
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it goads, it provokes, it chides, it importunes, it triumphs within us, but yet not over us,
it goads, it provokes, it chides, it importunes, it Triumphos within us, but yet not over us,
pn31 n2, pn31 vvz, pn31 vvz, pn31 vvz, pn31 vvz p-acp pno12, cc-acp av xx p-acp pno12,
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because those vanities, which we are too familiar with, will not suffer us to yeeld;
Because those vanities, which we Are too familiar with, will not suffer us to yield;
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we cannot be ignorant of what we know, but we are too often unwilling to doe that of which we cannot be ignorant;
we cannot be ignorant of what we know, but we Are too often unwilling to do that of which we cannot be ignorant;
pns12 vmbx vbi j pp-f r-crq pns12 vvb, cc-acp pns12 vbr av av j pc-acp vdi d pp-f r-crq pns12 vmbx vbi j;
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our self-love undoes us, and our own will drives us on the rocks, whilst the light within us points out to the Haven, where we should be,
our Self-love undoes us, and our own will drives us on the Rocks, while the Light within us points out to the Haven, where we should be,
po12 n1 vvz pno12, cc po12 d n1 vvz pno12 p-acp dt n2, cs dt n1 p-acp pno12 n2 av p-acp dt n1, c-crq pns12 vmd vbi,
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and the knowledge within us, which did exhort, instrust and correct, is made a witnesse against us,
and the knowledge within us, which did exhort, intrust and correct, is made a witness against us,
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and a Judge to condemne us to more stripes then they shall feele, who had not so much as a glance of light,
and a Judge to condemn us to more stripes then they shall feel, who had not so much as a glance of Light,
cc dt n1 pc-acp vvi pno12 p-acp dc n2 cs pns32 vmb vvi, r-crq vhd xx av av-d c-acp dt n1 pp-f n1,
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but did sit in darknesse, and in the shadow of Death.
but did fit in darkness, and in the shadow of Death.
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Let us them not fly, but walk, not hover aloft in the contemplation of what is to be done,
Let us them not fly, but walk, not hover aloft in the contemplation of what is to be done,
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but stoop down, and doe it, subdue the will to our Knowledge, the sense to reason;
but stoop down, and do it, subdue the will to our Knowledge, the sense to reason;
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let us learn to walk; & by walking, be more learned, then before, NONLATINALPHABET:
let us Learn to walk; & by walking, be more learned, then before,:
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for Practice saith Naz. is to Knowledge, what Knowledge is to it, a Foundation, as we build our Practice upon Knowledge, (for we must know before we can walk) so we raise our knowledge higher,
for Practice Says Nazareth is to Knowledge, what Knowledge is to it, a Foundation, as we built our Practice upon Knowledge, (for we must know before we can walk) so we raise our knowledge higher,
p-acp n1 vvz np1 vbz p-acp n1, q-crq n1 vbz p-acp pn31, dt n1, c-acp pns12 vvb po12 n1 p-acp n1, (c-acp pns12 vmb vvi c-acp pns12 vmb vvi) av pns12 vvb po12 n1 av-jc,
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and higher upon practice, as Heat helpeth motion, and is increast by it, and the torch burns brighter, being fann'd by that aire which it inlightens.
and higher upon practice, as Heat Helpeth motion, and is increased by it, and the torch burns Brighter, being fanned by that air which it inlightens.
cc jc p-acp n1, c-acp n1 vvz n1, cc vbz vvn p-acp pn31, cc dt n1 vvz jc, vbg vvn p-acp d n1 r-crq pn31 vvz.
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The secret of the Lord is revealed to them that fear him, and his Coveuant to give them more understanding, saith David. Let us then joyne, as St. Peter exhorts; The secret of the Lord is revealed to them that Fear him, and his Coveuant to give them more understanding, Says David. Let us then join, as Saint Peter exhorts;
dt j-jn pp-f dt n1 vbz vvn p-acp pno32 cst vvb pno31, cc po31 n1 pc-acp vvi pno32 dc n1, vvz np1. vvb pno12 av vvi, c-acp n1 np1 vvz;
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with Knowledge, Temperance, and with Temperance Patience, and with Patience Godliness, and these will make, that we shall neither be NONLATINALPHABET, idle,
with Knowledge, Temperance, and with Temperance Patience, and with Patience Godliness, and these will make, that we shall neither be, idle,
p-acp n1, n1, cc p-acp n1 np1-n, cc p-acp n1 n1, cc d vmb vvi, cst pns12 vmb av-dx vbi, j,
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For to joyne these two, Knowledge and Practice, and to abound more and more, is to walk in Christ. Thus much of the first.
For to join these two, Knowledge and Practice, and to abound more and more, is to walk in christ. Thus much of the First.
p-acp pc-acp vvi d crd, n1 cc n1, cc pc-acp vvi dc cc av-dc, vbz pc-acp vvi p-acp np1. av d pp-f dt ord.
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And thus wee see a Christian mans life is not as empty, aery speculation, a sitting still, or standing, but a walke. And thus we see a Christian men life is not as empty, aery speculation, a sitting still, or standing, but a walk.
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Let us now in the second place see, wherein this motion, or walke principally consists:
Let us now in the second place see, wherein this motion, or walk principally consists:
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and you may think perhaps, That I shall now point out to the Deniall of our selves, shew you Christ's Cross to take up,
and you may think perhaps, That I shall now point out to the Denial of our selves, show you Christ's Cross to take up,
cc pn22 vmb vvi av, cst pns11 vmb av vvi av p-acp dt n1 pp-f po12 n2, vvb pn22 npg1 j pc-acp vvi a-acp,
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and bid you follow him; to fight against the World, and all that is in the world;
and bid you follow him; to fight against the World, and all that is in the world;
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the lusts of the flesh, the lust of the eyes, and the pride of life; that it is, To lay hold of Christ, to love Christ, to be Adopted, to be Regenerate, to be called, and converted (for with these Generalities the Religion of too many is carried along,
the Lustiest of the Flesh, the lust of the eyes, and the pride of life; that it is, To lay hold of christ, to love christ, to be Adopted, to be Regenerate, to be called, and converted (for with these Generalities the Religion of too many is carried along,
dt n2 pp-f dt n1, dt n1 pp-f dt n2, cc dt n1 pp-f n1; cst pn31 vbz, pc-acp vvi n1 pp-f np1, p-acp vvb np1, p-acp vbb j-vvn, pc-acp vbi vvn, pc-acp vbi vvn, cc vvn (c-acp p-acp d n2 dt n1 pp-f av d vbz vvn a-acp,
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and not with the thing it self, but the Name;
and not with the thing it self, but the Name;
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and with these names and Notions they play and please themselves, as the silly Fly doth with the flame of the Taper, till they loose their wings and feet,
and with these names and Notions they play and please themselves, as the silly Fly does with the flame of the Taper, till they lose their wings and feet,
cc p-acp d n2 cc n2 pns32 vvb cc vvi px32, p-acp dt j n1 vdz p-acp dt n1 pp-f dt n1, c-acp pns32 vvb po32 n2 cc n2,
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and are but a body, a Lump that can neither walk, nor move; They deny themselves with an Oath, and yet are themselves still as greedy as rapacious, as before;
and Are but a body, a Lump that can neither walk, nor move; They deny themselves with an Oath, and yet Are themselves still as greedy as rapacious, as before;
cc vbr p-acp dt n1, dt n1 cst vmb av-dx vvi, ccx vvi; pns32 vvb px32 p-acp dt n1, cc av vbr px32 av p-acp j c-acp j, c-acp a-acp;
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They take up the Crosse, but 'tis to lay it on other mens shoulders, they follow Christ,
They take up the Cross, but it's to lay it on other men's shoulders, they follow christ,
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but as Peter did, afarr off, or rather as the Jews, to crucify him, They fight against the world, that is, against one another, who shall possesse it (for even this we doe not doe, not fill our coffers,
but as Peter did, afar off, or rather as the jews, to crucify him, They fight against the world, that is, against one Another, who shall possess it (for even this we do not do, not fill our coffers,
cc-acp c-acp np1 vdd, av a-acp, cc av-c p-acp dt np2, pc-acp vvi pno31, pns32 vvb p-acp dt n1, cst vbz, p-acp crd j-jn, r-crq vmb vvi pn31 (c-acp av d pns12 vdb xx vdi, xx vvi po12 n2,
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but in the name of Christ, and Religion.) They lay hold on Christ, but 'tis to carry him along with them, to promote, and further their designes.
but in the name of christ, and Religion.) They lay hold on christ, but it's to carry him along with them, to promote, and further their designs.
cc-acp p-acp dt n1 pp-f np1, cc n1.) pns32 vvb n1 p-acp np1, cc-acp pn31|vbz pc-acp vvi pno31 a-acp p-acp pno32, pc-acp vvi, cc jc po32 n2.
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They love him, 'tis plaine they doe, and yet no give him a cup of cold water,,
They love him, it's plain they do, and yet no give him a cup of cold water,,
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when he beggs at their doore? They love him, as they doe one another, til 'tis put to the Tryall:
when he begs At their door? They love him, as they do one Another, till it's put to the Trial:
c-crq pns31 vvz p-acp po32 n1? pns32 vvb pno31, c-acp pns32 vdb pi j-jn, c-acp pn31|vbz vvn p-acp dt n1:
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They are Adopted, but not of his family; Regenerated, but are liker to the Father of lies, then him, they pretend to: They are called, and converted;
They Are Adopted, but not of his family; Regenerated, but Are liker to the Father of lies, then him, they pretend to: They Are called, and converted;
pns32 vbr j-vvn, p-acp xx pp-f po31 n1; vvn, p-acp vbr jc p-acp dt n1 pp-f n2, av pno31, pns32 vvb p-acp: pns32 vbr vvn, cc vvn;
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For they know the very houre, and moment of time when they heard the voice, and said Amen to it.
For they know the very hour, and moment of time when they herd the voice, and said Amen to it.
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Lord what a noyse have these Phrases, these words made in the World; and yet 'tis the world still;
Lord what a noise have these Phrases, these words made in the World; and yet it's the world still;
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even a world of wickednesse? As the Orator said of Figures, possumus sine his vivere, we may live and be saved with less noise;
even a world of wickedness? As the Orator said of Figures, possumus sine his vivere, we may live and be saved with less noise;
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for all these signifie but one, and the same thing;
for all these signify but one, and the same thing;
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To deny our selves, to take up the Crosse, to follow Christ, to fight against the world, to lay hold on Christ, to love him, to be Adopted, Regenerated, and Converted, all is no more then this, to believe in Christ,
To deny our selves, to take up the Cross, to follow christ, to fight against the world, to lay hold on christ, to love him, to be Adopted, Regenerated, and Converted, all is no more then this, to believe in christ,
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and to be sincere, upright, just, and honest men. Yet these words, and words of Holy writt, the language of the Spirit of God,
and to be sincere, upright, just, and honest men. Yet these words, and words of Holy writ, the language of the Spirit of God,
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and they all full and significant, nor can I give you a fairer Interpretation of my Text, He that denies himself, walks in Christ:
and they all full and significant, nor can I give you a Fairer Interpretation of my Text, He that Denies himself, walks in christ:
cc pns32 d j cc j, ccx vmb pns11 vvi pn22 dt jc n1 pp-f po11 n1, pns31 cst vvz px31, vvz p-acp np1:
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he that loves Christ, walkes in him, hee that is Adopted, Regenerate, Converted, walks in Christ;
he that loves christ, walks in him, he that is Adopted, Regenerate, Converted, walks in christ;
pns31 cst vvz np1, vvz p-acp pno31, pns31 cst vbz j-vvn, vvn, vvn, vvz p-acp np1;
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but this is too generall, and I see but ill use made of these excellent expressions, which should make us better,
but this is too general, and I see but ill use made of these excellent expressions, which should make us better,
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and through our own wilfull solly, make us worse (for we may shape our selves how we list, in our Fancy,
and through our own wilful solly, make us Worse (for we may shape our selves how we list, in our Fancy,
cc p-acp po12 d j n1, vvb pno12 av-jc (c-acp pns12 vmb vvi po12 n2 c-crq pns12 vvb, p-acp po12 n1,
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and be quite the contrary) we will therefore interpret this walk in Christ by that of Saint Paul, Let every man abide in the same calling wherein he was called, where the word NONLATINALPHABET he was called, points out,
and be quite the contrary) we will Therefore interpret this walk in christ by that of Saint Paul, Let every man abide in the same calling wherein he was called, where the word he was called, points out,
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and designes (as a Learned man hath observed) the time of his Heavenly Calling;
and designs (as a Learned man hath observed) the time of his Heavenly Calling;
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and so both callings are made compatible, and friendly linkt together;
and so both callings Are made compatible, and friendly linked together;
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my condition of life in this world, and my calling to a better, my being a part of the Commonwealth,
my condition of life in this world, and my calling to a better, my being a part of the Commonwealth,
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and my being a member of Christ. For Christ came not to breake Relations, or to disturb Common-wealths;
and my being a member of christ. For christ Come not to break Relations, or to disturb Commonwealths;
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not to shut up the Tradesmans shop, or block up the Sea to the Merchant, nor to take the Husband-man from the Plough;
not to shut up the Tradesman's shop, or block up the Sea to the Merchant, nor to take the Husbandman from the Plough;
xx pc-acp vvi a-acp dt ng1 n1, cc n1 p-acp dt n1 p-acp dt n1, ccx pc-acp vvi dt n1 p-acp dt vvb;
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and I may doe all these, and yet denie my self, and take up the Crosse, and fight against the world;
and I may do all these, and yet deny my self, and take up the Cross, and fight against the world;
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or rather I cannot do all these, unlesse I doe the other, not abide in one calling,
or rather I cannot do all these, unless I do the other, not abide in one calling,
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as I should, unlessed walk worthy of the other, not be a good Merchant, unlesse I be a god Christian (that we doubt not) nay,
as I should, unlessed walk worthy of the other, not be a good Merchant, unless I be a god Christian (that we doubt not) nay,
c-acp pns11 vmd, vvd vvi j pp-f dt n-jn, xx vbi dt j n1, cs pns11 vbb dt n1 np1 (cst pns12 vvb xx) uh-x,
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but not walk in Christ, unlesse we walke in our Calling.
but not walk in christ, unless we walk in our Calling.
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The life, saith Saint Paul, which I now live in the Flesh, I live by the Faith of the Son of God;
The life, Says Saint Paul, which I now live in the Flesh, I live by the Faith of the Son of God;
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That is, Those things, which I do pertaining to the flesh, and which this naturall, mortall life requires,
That is, Those things, which I do pertaining to the Flesh, and which this natural, Mortal life requires,
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as to eat, drink, converse with others, and to seek my meat by the sweat of my browes (which may seem to have no relation to a Spirituall life) I do them in the Faith of the Son of God.
as to eat, drink, converse with Others, and to seek my meat by the sweat of my brows (which may seem to have no Relation to a Spiritual life) I do them in the Faith of the Son of God.
c-acp pc-acp vvi, vvb, vvb p-acp n2-jn, cc pc-acp vvi po11 n1 p-acp dt n1 pp-f po11 n2 (r-crq vmb vvi pc-acp vhi dx n1 p-acp dt j n1) pns11 vdb pno32 p-acp dt n1 pp-f dt n1 pp-f np1.
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when passing as it were through these earthy and carnall affaires, she orders them aright,
when passing as it were through these earthy and carnal affairs, she order them aright,
c-crq vvg p-acp pn31 vbdr p-acp d j cc j n2, pns31 n2 pno32 av,
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For in all these things, I have alwayes an eye to the rule of Faith, I make that my starre, my Compasse to steer by,
For in all these things, I have always an eye to the Rule of Faith, I make that my star, my Compass to steer by,
p-acp p-acp d d n2, pns11 vhb av dt n1 p-acp dt n1 pp-f n1, pns11 vvb cst po11 n1, po11 n1 pc-acp vvi p-acp,
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and my care is, to make every action of my life in my temporary, conformable and consonant to my heavenly calling. And the reason is plain;
and my care is, to make every actium of my life in my temporary, conformable and consonant to my heavenly calling. And the reason is plain;
cc po11 n1 vbz, pc-acp vvi d n1 pp-f po11 n1 p-acp po11 j, j cc j p-acp po11 j n-vvg. cc dt n1 vbz j;
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for even our naturall and civill Actions, as farr as they are capable of honestie or dishonesty, pertaine or have reference to faith;
for even our natural and civil Actions, as Far as they Are capable of honesty or dishonesty, pertain or have Referente to faith;
c-acp av po12 j cc j n2, c-acp av-j c-acp pns32 vbr j pp-f n1 cc n1, vvi cc vhb n1 p-acp n1;
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for although Christ and his Religion do not necessitate, or compell men to engage in this,
for although christ and his Religion do not necessitate, or compel men to engage in this,
c-acp cs np1 cc po31 n1 vdb xx n1, cc vvi n2 pc-acp vvi p-acp d,
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or that particular Action, or calling, yet notwithstanding it is a rule sufficient to govern and direct us in any:
or that particular Actium, or calling, yet notwithstanding it is a Rule sufficient to govern and Direct us in any:
cc cst j n1, cc vvg, av c-acp pn31 vbz dt n1 j pc-acp vvi cc vvi pno12 p-acp d:
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to keep us in a faire correspondency, and obedience to reason and the will of God;
to keep us in a fair correspondency, and Obedience to reason and the will of God;
pc-acp vvi pno12 p-acp dt j n1, cc n1 p-acp n1 cc dt n1 pp-f np1;
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the Faith and Religion of Christ being practicall, and having that force, and efficacy, which may be showne and manifested in all the civill Actions of our life.
the Faith and Religion of christ being practical, and having that force, and efficacy, which may be shown and manifested in all the civil Actions of our life.
dt n1 cc n1 pp-f np1 vbg j, cc vhg d n1, cc n1, r-crq vmb vbi vvn cc vvn p-acp d dt j n2 pp-f po12 n1.
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As the Jewish Rabbies report of the Manna, which the Children of Israel did eat in the Wildernesse; As the Jewish Rabbies report of the Manna, which the Children of Israel did eat in the Wilderness;
p-acp dt jp n2 vvb pp-f dt n1, r-crq dt n2 pp-f np1 vdd vvi p-acp dt n1;
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that it had this wonderfull property, that it would fit it self to every mans tast,
that it had this wonderful property, that it would fit it self to every men taste,
cst pn31 vhd d j n1, cst pn31 vmd vvi pn31 n1 p-acp d ng1 n1,
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and look what Viand, what meat it was, that any was delighted with, it would in tast be like unto it;
and look what Viand, what meat it was, that any was delighted with, it would in taste be like unto it;
cc vvb r-crq n1, r-crq n1 pn31 vbds, cst d vbds vvn p-acp, pn31 vmd p-acp vvi vbi j p-acp pn31;
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so doth Christianity, like this Manna, doctâ quadam mobilitate, by a certain secret force, apply it self to every Tast, to every Calling.
so does Christianity, like this Manna, doctâ Quadam mobilitate, by a certain secret force, apply it self to every Taste, to every Calling.
av vdz np1, av-j d n1, fw-la n1 fw-la, p-acp dt j j-jn n1, vvb pn31 n1 p-acp d n1, p-acp d vvg.
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Read the Sermon on the Mount, and those Epistles which the holy Apostles sent to severall Churches,
Read the Sermon on the Mount, and those Epistles which the holy Apostles sent to several Churches,
np1 dt n1 p-acp dt n1, cc d n2 r-crq dt j n2 vvn p-acp j n2,
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and what is there delivered (the Foundation first laid) then an Art of Governing our selves,
and what is there Delivered (the Foundation First laid) then an Art of Governing our selves,
cc r-crq vbz a-acp vvn (dt n1 ord vvn) av dt n1 pp-f vvg po12 n2,
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and conversing with men? Art thou called to be a Servant, serve as in the sight of Christ? Art thou called to be a master;
and conversing with men? Art thou called to be a Servant, serve as in the sighed of christ? Art thou called to be a master;
cc vvg p-acp n2? vb2r pns21 vvn pc-acp vbi dt n1, vvb a-acp p-acp dt n1 pp-f np1? vb2r pns21 vvd pc-acp vbi dt n1;
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Remember thou hast a Master in Heaven? Art thou a Husband-man, it will hold the Plough with thee? Art thou a Trades-man? it will buy and sell with thee? Art thou a Schollar? it will study with thee:
remember thou hast a Master in Heaven? Art thou a Husbandman, it will hold the Plough with thee? Art thou a Tradesman? it will buy and fell with thee? Art thou a Scholar? it will study with thee:
vvb pns21 vh2 dt n1 p-acp n1? vb2r pns21 dt n1, pn31 vmb vvi dt vvb p-acp pno21? vb2r pns21 dt n1? pn31 vmb vvi cc vvi p-acp pno21? vb2r pns21 dt n1? pn31 vmb vvi p-acp pno21:
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if thou go into the Vineyard, it will beare the heat of the day with thee, till the Evening,
if thou go into the Vineyard, it will bear the heat of the day with thee, till the Evening,
cs pns21 vvb p-acp dt n1, pn31 vmb vvi dt n1 pp-f dt n1 p-acp pno21, c-acp dt n1,
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and then pay thee thy wages: if thou sell, it will oversee thy weights and measures:
and then pay thee thy wages: if thou fell, it will oversee thy weights and measures:
cc av vvb pno21 po21 n2: cs pns21 vvb, pn31 vmb vvi po21 n2 cc n2:
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If we bargaine, it will remember us, that wee defraud not one another, for this Counsell was given to the Thessalonians, who were most of them men of Trade, and Merchants:
If we bargain, it will Remember us, that we defraud not one Another, for this Counsel was given to the Thessalonians, who were most of them men of Trade, and Merchants:
cs pns12 n1, pn31 vmb vvi pno12, cst pns12 vvi xx pi j-jn, p-acp d n1 vbds vvn p-acp dt njp2, r-crq vbdr av-ds pp-f pno32 n2 pp-f n1, cc np1:
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VVhen we speak, he bids us, cast away lying. And thus doth Christian Religion spread its beames through every corner of the Earth;
When we speak, he bids us, cast away lying. And thus does Christian Religion spread its beams through every corner of the Earth;
c-crq pns12 vvb, pns31 vvz pno12, vvd av vvg. cc av vdz np1 n1 vvd po31 n2 p-acp d n1 pp-f dt n1;
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" Rest not in the outward Profession, think not, that you are onely vessells to receive him,
" Rest not in the outward Profession, think not, that you Are only vessels to receive him,
" vvb xx p-acp dt j n1, vvb xx, cst pn22 vbr j n2 pc-acp vvi pno31,
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shining upon us at every turne, and every motion, waiting upon us in every condition of life, keeping every man within the bounds of his Calling, and Honesty;
shining upon us At every turn, and every motion, waiting upon us in every condition of life, keeping every man within the bounds of his Calling, and Honesty;
vvg p-acp pno12 p-acp d n1, cc d n1, vvg p-acp pno12 p-acp d n1 pp-f n1, vvg d n1 p-acp dt n2 pp-f po31 vvg, cc n1;
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and whilst we follow this light, walk within these bounds, stretch not, as Saint Paul speakes, beyond our line, wee may be truly said to walke in Christ.
and while we follow this Light, walk within these bounds, stretch not, as Saint Paul speaks, beyond our line, we may be truly said to walk in christ.
cc cs pns12 vvb d n1, vvb p-acp d n2, vvb xx, p-acp n1 np1 vvz, p-acp po12 n1, pns12 vmb vbi av-j vvn pc-acp vvi p-acp np1.
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And therefore, to make some use of this, Let us not deceive our selves, and think we never walk in Christ, but when we walk to Church to heare some Newes of him; And Therefore, to make Some use of this, Let us not deceive our selves, and think we never walk in christ, but when we walk to Church to hear Some News of him;
cc av, pc-acp vvi d n1 pp-f d, vvb pno12 xx vvi po12 n2, cc vvb pns12 av-x vvb p-acp np1, p-acp c-crq pns12 vvb p-acp n1 pc-acp vvi d n1 pp-f pno31;
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that when we have shut him out of our Houses, and shops, wee shall be sure to meet with him againe at Church, that we never serve him,
that when we have shut him out of our Houses, and shops, we shall be sure to meet with him again At Church, that we never serve him,
cst c-crq pns12 vhb vvn pno31 av pp-f po12 n2, cc n2, pns12 vmb vbi j pc-acp vvi p-acp pno31 av p-acp n1, cst pns12 av-x vvi pno31,
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but in his own House, we have some reason to feare, we never serve him worse;
but in his own House, we have Some reason to Fear, we never serve him Worse;
cc-acp p-acp po31 d n1, pns12 vhb d n1 pc-acp vvi, pns12 av-x vvi pno31 av-jc;
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never Walk lesse, then when we walk so farre;
never Walk less, then when we walk so Far;
av vvb av-dc, cs c-crq pns12 vvb av av-j;
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And certainly, if the End be better, and more Noble then the means to the End,
And Certainly, if the End be better, and more Noble then the means to the End,
cc av-j, cs dt vvb vbi jc, cc av-dc j cs dt n2 p-acp dt vvb,
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then our Even and upright motion in our severall conditions, must needs have the preheminence: For here;
then our Even and upright motion in our several conditions, must needs have the pre-eminence: For Here;
cs po12 j cc j n1 p-acp po12 j n2, vmb av vhi dt n1: c-acp av;
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in the Church we are called; but there we work in the Vineyard: Here we take out our lesson, there we con it;
in the Church we Are called; but there we work in the Vineyard: Here we take out our Lesson, there we con it;
p-acp dt n1 pns12 vbr vvn; cc-acp a-acp pns12 vvb p-acp dt n1: av pns12 vvb av po12 n1, a-acp pns12 vvb pn31;
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here we receive rules to guide us, there we practice them:
Here we receive rules to guide us, there we practice them:
av pns12 vvb n2 pc-acp vvi pno12, pc-acp zz n1 pno32:
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Here Christ is formed in us, there he is manifested, as it were, in our flesh, in our outward Actions:
Here christ is formed in us, there he is manifested, as it were, in our Flesh, in our outward Actions:
av np1 vbz vvn p-acp pno12, pc-acp pns31 vbz vvn, c-acp pn31 vbdr, p-acp po12 n1, p-acp po12 j n2:
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In a word, here we are taught to goe, there we walk in Christ.
In a word, Here we Are taught to go, there we walk in christ.
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Oh then, let us not so perversly Honour Christ, as to dishonour him, or think, that he that passed through the contumelies of our nature,
O then, let us not so perversely Honour christ, as to dishonour him, or think, that he that passed through the Contumelies of our nature,
uh av, vvb pno12 xx av av-j n1 np1, c-acp pc-acp vvi pno31, cc vvi, cst pns31 cst vvd p-acp dt n2 pp-f po12 n1,
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as Tert speaks, and was made like unto his brethren, should disdaine to be with us,
as Tert speaks, and was made like unto his brothers, should disdain to be with us,
c-acp np1 vvz, cc vbds vvn av-j p-acp po31 n2, vmd vvi pc-acp vbi p-acp pno12,
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and walk with us in our Calling, be it never so meane; That Christ is disgraced, when we call him into our counting-Houses, or our Shops;
and walk with us in our Calling, be it never so mean; That christ is disgraced, when we call him into our counting-Houses, or our Shops;
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that we do not walk in Christ, when we sweat in our calling.
that we do not walk in christ, when we sweat in our calling.
cst pns12 vdb xx vvi p-acp np1, c-crq pns12 vvb p-acp po12 n-vvg.
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You know what Saint John Baptist said to the Souldier, and the Publican, and certainly, if the Publican in his custome-House,
You know what Saint John Baptist said to the Soldier, and the Publican, and Certainly, if the Publican in his custome-House,
pn22 vvb r-crq n1 np1 np1 vvd p-acp dt n1, cc dt n1, cc av-j, cs dt n1 p-acp po31 n1,
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if the Souldier with his sword in his hand, may walk in Christ, I know no calling so meane, no trade so low, as to be excluded.
if the Soldier with his sword in his hand, may walk in christ, I know no calling so mean, no trade so low, as to be excluded.
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It was a witlesse, and groundless Etymon, which he gave, who said, they were called mechanick Arts, quia intellectus in iis quodammodo moechatur, because the understanding in these manual trades, seems to adulterate and pollute it self,
It was a witless, and groundless Etymon, which he gave, who said, they were called mechanic Arts, quia Intellectus in iis quodammodo moechatur, Because the understanding in these manual trades, seems to adulterate and pollute it self,
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for nothing can pollute a foul but sin, and dishonesty, and the soul is then most pure,
for nothing can pollute a foul but since, and dishonesty, and the soul is then most pure,
c-acp pix vmb vvi dt j p-acp n1, cc n1, cc dt n1 vbz av av-ds j,
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but receives nothing that is earthy or carnall from them, retaining still, in the midst of these imployments, her native and proper spirituality.
but receives nothing that is earthy or carnal from them, retaining still, in the midst of these employments, her native and proper spirituality.
cc-acp vvz pix cst vbz j cc j p-acp pno32, vvg av, p-acp dt n1 pp-f d n2, po31 j-jn cc j n1.
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In the third of Gen. Adam himself is set to till the ground;
In the third of Gen. Adam himself is Set to till the ground;
p-acp dt ord pp-f np1 np1 px31 vbz vvn p-acp p-acp dt n1;
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at the 6. Noah is a Ship-wright, at the 24. you shall see Rebeccah with Bracelets indeed on her armes,
At the 6. Noah is a Shipwright, At the 24. you shall see Rebecca with Bracelets indeed on her arms,
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but with a Pitcher on her shoulder.
but with a Pitcher on her shoulder.
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In the 6 of the Judges, Gideon receives his Commission to be Captaine of Israel, whilst the flayle was in his hand:
In the 6 of the Judges, gideon receives his Commission to be Captain of Israel, while the flail was in his hand:
p-acp dt crd pp-f dt n2, np1 vvz po31 n1 pc-acp vbi n1 pp-f np1, cs dt n1 vbds p-acp po31 n1:
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And where did our Saviour call the Disciples, but as they were mending their Netts? And to take off this imputation, himself descended to a Trade, was obedient to his Parents;
And where did our Saviour call the Disciples, but as they were mending their Nets? And to take off this imputation, himself descended to a Trade, was obedient to his Parents;
cc q-crq vdd po12 n1 vvb dt n2, cc-acp c-acp pns32 vbdr vvg po32 n2? cc pc-acp vvi a-acp d n1, px31 vvn p-acp dt n1, vbds j p-acp po31 n2;
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Iustin Martyr saies, he made NONLATINALPHABET ploughs, and yoakes. Justin Martyr Says, he made ploughs, and yokes.
np1 n1 vvz, pns31 vvd n2, cc n2.
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Be our calling what it will, we then walk truly in Christ, when we walk honestry in it:
Be our calling what it will, we then walk truly in christ, when we walk honestry in it:
vbb po12 n1 r-crq pn31 vmb, pns12 av vvb av-j p-acp np1, c-crq pns12 vvb n1 p-acp pn31:
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Nor only our attention, our sighes, our groans, our often mentioning his Name, but our silence, our honesty, our Industry, may make us Christian peripatetiques.
Nor only our attention, our sighs, our groans, our often mentioning his Name, but our silence, our honesty, our Industry, may make us Christian peripatetics.
ccx j po12 n1, po12 n2, po12 n2, po12 av vvg po31 n1, cc-acp po12 n1, po12 n1, po12 n1, vmb vvi pno12 njp n2.
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Let us then, in the name of Christ, and Religion, abide in our particular calling (be it whatsoever Providence hath placed us in, high or low, rich or poore) let us NONLATINALPHABET, abide in it against all Temptations whatsoever, beare them, beare up against them by his power;
Let us then, in the name of christ, and Religion, abide in our particular calling (be it whatsoever Providence hath placed us in, high or low, rich or poor) let us, abide in it against all Temptations whatsoever, bear them, bear up against them by his power;
vvb pno12 av, p-acp dt n1 pp-f np1, cc n1, vvb p-acp po12 j n-vvg (vbi pn31 q-crq n1 vhz vvn pno12 p-acp, j cc j, j cc j) vvb pno12, vvb p-acp pn31 p-acp d n2 r-crq, vvb pno32, vvb a-acp p-acp pno32 p-acp po31 n1;
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keep a good Conscience against the flatteries of the world; and the loving and bitter menaces of Poverty;
keep a good Conscience against the flatteries of the world; and the loving and bitter menaces of Poverty;
vvb dt j n1 p-acp dt n2 pp-f dt n1; cc dt j-vvg cc j n2 pp-f n1;
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in his Name rise up early, and lye downe late, in his Name cast out those evil Spirits, those false suggestions which might hinder us in our walke,
in his Name rise up early, and lie down late, in his Name cast out those evil Spirits, those false suggestions which might hinder us in our walk,
p-acp po31 n1 vvi a-acp av-j, cc vvi a-acp av-j, p-acp po31 n1 vvd av d j-jn n2, d j n2 r-crq vmd vvi pno12 p-acp po12 n1,
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and so presse forward in a constant and uninterrupted Motion, never shaken nor changed with the manifold changes,
and so press forward in a constant and uninterrupted Motion, never shaken nor changed with the manifold changes,
cc av vvb av-j p-acp dt j cc j-vvn n1, av-x vvn ccx vvn p-acp dt j n2,
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and chances of this sading World, and then we shall bee not onely Christs servants, but his Companions and friends, he will call us so;
and chances of this sading World, and then we shall be not only Christ Servants, but his Sodales and Friends, he will call us so;
cc n2 pp-f d j-vvg n1, cc av pns12 vmb vbi xx av-j npg1 n2, cc-acp po31 n2 cc n2, pns31 vmb vvi pno12 av;
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and then when Christ thus goes along with us in all our wayes, when we walke on Earth,
and then when christ thus Goes along with us in all our ways, when we walk on Earth,
cc av c-crq np1 av vvz a-acp p-acp pno12 p-acp d po12 n2, c-crq pns12 vvb p-acp n1,
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but by this light from Heaven, we may assure our selves by thus walking, wee walke in Christ.
but by this Light from Heaven, we may assure our selves by thus walking, we walk in christ.
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We passe now from the Duty, To walk in Christ, to the manner, How we must walke in him, or the Rule by which we must regulate our motion;
We pass now from the Duty, To walk in christ, to the manner, How we must walk in him, or the Rule by which we must regulate our motion;
pns12 vvb av p-acp dt n1, pc-acp vvi p-acp np1, p-acp dt n1, c-crq pns12 vmb vvi p-acp pno31, cc dt n1 p-acp r-crq pns12 vmb vvi po12 n1;
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sicut accepistis, we must so walk as wee have received Him. sicut accepistis, we must so walk as we have received Him.
fw-la fw-la, pns12 vmb av vvi c-acp pns12 vhb vvn pno31.
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As you have received him, so walke in him; that is, since you have received him, walk in him, As you have received him, so walk in him; that is, since you have received him, walk in him,
c-acp pn22 vhb vvn pno31, av vvb p-acp pno31; cst vbz, c-acp pn22 vhb vvn pno31, vvb p-acp pno31,
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and in this sense we may take it;
and in this sense we may take it;
cc p-acp d n1 pns12 vmb vvi pn31;
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but of men, who live in the world, and so under order and government;
but of men, who live in the world, and so under order and government;
cc-acp pp-f n2, r-crq vvb p-acp dt n1, cc av p-acp n1 cc n1;
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but channells, or conduits through which he must be conveyed, even through every veine, through every faculty of your soul,
but channels, or conduits through which he must be conveyed, even through every vein, through every faculty of your soul,
cc-acp n2, cc n2 p-acp r-crq pns31 vmb vbi vvn, av p-acp d n1, p-acp d n1 pp-f po22 n1,
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and every member of your bodyes, and so be made visible in the actions of your life.
and every member of your bodies, and so be made visible in the actions of your life.
cc d n1 pp-f po22 n2, cc av vbi vvn j p-acp dt n2 pp-f po22 n1.
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To receive him, and not to walk in him, will but swell and enlarge the burden of our Accounts;
To receive him, and not to walk in him, will but swell and enlarge the burden of our Accounts;
pc-acp vvi pno31, cc xx pc-acp vvi p-acp pno31, vmb p-acp vvi cc vvi dt n1 pp-f po12 n2;
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as to receive any good from him, and not to use it to that end for which it was given, is the worst evill that can befall us.
as to receive any good from him, and not to use it to that end for which it was given, is the worst evil that can befall us.
c-acp pc-acp vvi d j p-acp pno31, cc xx pc-acp vvi pn31 p-acp d n1 p-acp r-crq pn31 vbds vvn, vbz dt js n-jn cst vmb vvi pno12.
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Many receive him, because he comes with so much beauty, that they cannot refuse him, because they are convinced, That he is fairer then the children of men;
Many receive him, Because he comes with so much beauty, that they cannot refuse him, Because they Are convinced, That he is Fairer then the children of men;
av-d vvb pno31, c-acp pns31 vvz p-acp av d n1, cst pns32 vmbx vvi pno31, c-acp pns32 vbr vvn, cst pns31 vbz jc cs dt n2 pp-f n2;
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and most worthy to be received;
and most worthy to be received;
cc av-ds j pc-acp vbi vvn;
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For not onely out of the mouthes of babes and Sucklings, but out of the mouthes of wicked men hath God ordeined strength, and wisedom is justified, not onely of her friends, but of her Enemies.
For not only out of the mouths of babes and Sucklings, but out of the mouths of wicked men hath God ordained strength, and Wisdom is justified, not only of her Friends, but of her Enemies.
c-acp xx av-j av pp-f dt n2 pp-f n2 cc ng1, p-acp av pp-f dt n2 pp-f j n2 vhz np1 vvd n1, cc n1 vbz vvn, xx av-j pp-f po31 n2, cc-acp pp-f po31 n2.
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Many receive him, as it were in a throng, applaud Christianity, dare not refuse it, lest the multitude of those they live with, should confute and silence them;
Many receive him, as it were in a throng, applaud Christianity, Dare not refuse it, lest the multitude of those they live with, should confute and silence them;
av-d vvb pno31, c-acp pn31 vbdr p-acp dt n1, vvb np1, vvb xx vvi pn31, cs dt n1 pp-f d pns32 vvb p-acp, vmd vvi cc vvi pno32;
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Si nomen Christi in tanta Gloriâ non esset, tot professores Christisancti Ecclesia non haberet, saith Greg. If the name of Christ were not so high, Si Nome Christ in tanta Gloriâ non esset, tot professores Christisancti Church non haberet, Says Greg. If the name of christ were not so high,
fw-mi fw-la fw-la p-acp fw-la fw-la fw-fr fw-la, fw-la fw-la np1 n1 fw-la fw-la, vvz np1 cs dt n1 pp-f np1 vbdr xx av j,
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and glorious in the world, the Church would fall short in her number of Professors, whereof many make but a proffer at christianity, for companies sake.
and glorious in the world, the Church would fallen short in her number of Professors, whereof many make but a proffer At christianity, for companies sake.
cc j p-acp dt n1, dt n1 vmd vvi j p-acp po31 n1 pp-f n2, c-crq d vvb p-acp dt n1 p-acp n1, c-acp n2 n1.
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This the Apostle may seeme either to have seen, or been afraid of, either to have had it in his eye,
This the Apostle may seem either to have seen, or been afraid of, either to have had it in his eye,
d dt n1 vmb vvi av-d pc-acp vhi vvn, cc vbn j pp-f, av-d pc-acp vhi vhn pn31 p-acp po31 n1,
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or in his jealousie, and therefore strives to remove, or to prevent it, for it is farre the lesser evill, not to know his Name,
or in his jealousy, and Therefore strives to remove, or to prevent it, for it is Far the lesser evil, not to know his Name,
cc p-acp po31 n1, cc av vvz pc-acp vvi, cc pc-acp vvi pn31, c-acp pn31 vbz av-j dt jc n-jn, xx pc-acp vvi po31 n1,
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then thus to receive him, an unhappy ignorance finding some mercy even in judgement, of which a fruitlesse and ungratefull knowledge is not capable.
then thus to receive him, an unhappy ignorance finding Some mercy even in judgement, of which a fruitless and ungrateful knowledge is not capable.
cs av pc-acp vvi pno31, dt j n1 vvg d n1 av p-acp n1, pp-f r-crq dt j cc j n1 vbz xx j.
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And in this sense we may take it;
And in this sense we may take it;
cc p-acp d n1 pns12 vmb vvi pn31;
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but if we look forward, and consider the many cautions the Apostle puts up against Philosopy, Traditions of men,
but if we look forward, and Consider the many cautions the Apostle puts up against Philosophy, Traditions of men,
cc-acp cs pns12 vvb av-j, cc vvb dt d n2 dt n1 vvz a-acp p-acp n1, n2 pp-f n2,
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and the Law of Ceremonies, I see not, but that NONLATINALPHABET, here may be an Adverb of similitude and likenesse,
and the Law of Ceremonies, I see not, but that, Here may be an Adverb of similitude and likeness,
cc dt n1 pp-f n2, pns11 vvb xx, cc-acp cst, av vmb vbi dt n1 pp-f n1 cc n1,
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and then the sense will runne thus;
and then the sense will run thus;
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walk in him, in that manner you have received him, as he was presented and delivered to you by me,
walk in him, in that manner you have received him, as he was presented and Delivered to you by me,
vvb p-acp pno31, p-acp d n1 pn22 vhb vvn pno31, c-acp pns31 vbds vvn cc vvn p-acp pn22 p-acp pno11,
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or as S. Iude interprets it, as he was delivered NONLATINALPHABET once for all, unto the Saints:
or as S. Iude interprets it, as he was Delivered once for all, unto the Saints:
cc p-acp n1 np1 vvz pn31, c-acp pns31 vbds vvn a-acp p-acp d, p-acp dt n2:
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otherwise we receive him not, or receive something else for Christ, or something more, or something lesse then Christ. otherwise we receive him not, or receive something Else for christ, or something more, or something less then christ.
av pns12 vvb pno31 xx, cc vvi pi av p-acp np1, cc pi dc, cc pi dc cs np1.
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but as an Abettor, and Countenancer of those foule Enormities which nayl'd him to his Crosse;
but as an Abettor, and Countenancer of those foul Enormities which nailed him to his Cross;
cc-acp c-acp dt n1, cc n1 pp-f d j n2 r-crq vvd pno31 p-acp po31 n1;
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And as the danger is great, if we receive him not, so is it no lesse if we receive him not in his owne shape, in his full Beauty & Perfection, in which he hath been pleased to present himself unto us in his Gospel.
And as the danger is great, if we receive him not, so is it no less if we receive him not in his own shape, in his full Beauty & Perfection, in which he hath been pleased to present himself unto us in his Gospel.
cc c-acp dt n1 vbz j, cs pns12 vvb pno31 xx, av vbz pn31 av-dx av-dc cs pns12 vvb pno31 xx p-acp po31 d n1, p-acp po31 j n1 cc n1, p-acp r-crq pns31 vhz vbn vvn pc-acp vvi px31 p-acp pno12 p-acp po31 n1.
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The grand error, and mistake of the world is in the manner of receiving him:
The grand error, and mistake of the world is in the manner of receiving him:
dt j n1, cc n1 pp-f dt n1 vbz p-acp dt n1 pp-f vvg pno31:
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For as in respect of his Person, we find that the Christians in former Ages could not agree in the manner of receiving Christ NONLATINALPHABET, but some would receive him after this manner, some after another;
For as in respect of his Person, we find that the Christians in former Ages could not agree in the manner of receiving christ, but Some would receive him After this manner, Some After Another;
c-acp c-acp p-acp n1 pp-f po31 n1, pns12 vvb cst dt njpg2 p-acp j n2 vmd xx vvi p-acp dt n1 pp-f vvg np1, p-acp d vmd vvi pno31 p-acp d n1, d p-acp n-jn;
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some a created Christ, others a half Christ, some through a conduit-pipe, others lesse visible,
Some a created christ, Others a half christ, Some through a conduit-pipe, Others less visible,
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then a Type, in an aeriall and fantasticall body, a Christ and not a Christ, a Christ divided,
then a Type, in an aerial and fantastical body, a christ and not a christ, a christ divided,
cs dt n1, p-acp dt j cc j n1, dt np1 cc xx dt np1, dt np1 vvn,
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and a Christ contracted, NONLATINALPHABET, saith Naz. and many Christs, indeed as good none at all:
and a christ contracted,, Says Nazareth and many Christ, indeed as good none At all:
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So in the practicall part, in respect of his Doctrine, we often erre, and dangerously in the receiving him:
So in the practical part, in respect of his Doctrine, we often err, and dangerously in the receiving him:
av p-acp dt j n1, p-acp n1 pp-f po31 n1, pns12 av vvi, cc av-j p-acp dt vvg pno31:
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we say, Anathema to the Arrians, Manichees, and Anabaptists, and let them passe with the censure of the Church upon them;
we say, Anathema to the Arians, manichees, and Anabaptists, and let them pass with the censure of the Church upon them;
pns12 vvb, n1 p-acp dt n2-jn, n2, cc np1, cc vvb pno32 vvi p-acp dt n1 pp-f dt n1 p-acp pno32;
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but how we do receive him? If we will hearken to our selves, our consciences will tell us;
but how we do receive him? If we will harken to our selves, our Consciences will tell us;
cc-acp c-crq pns12 vdb vvi pno31? cs pns12 vmb vvi p-acp po12 n2, po12 n2 vmb vvi pno12;
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with his curly locks, and spicy cheeks, with his Flaggons and his Apples, (as he is said to be described in the Canticles ) to save sinners,
with his curly locks, and spicy cheeks, with his Flaggons and his Apples, (as he is said to be described in the Canticles) to save Sinners,
p-acp po31 j n2, cc j n2, p-acp po31 n2 cc po31 n2, (c-acp pns31 vbz vvn pc-acp vbi vvn p-acp dt n2) pc-acp vvi n2,
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but not to command them, with Gospel, and Mercy as much as he wil, but not with any law;
but not to command them, with Gospel, and Mercy as much as he will, but not with any law;
cc-acp xx pc-acp vvi pno32, p-acp n1, cc n1 p-acp d c-acp pns31 vmb, cc-acp xx p-acp d n1;
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a Physitian that should heal us, without a Prescript, a King without a Scepter;
a physician that should heal us, without a Prescript, a King without a Sceptre;
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a Sonne, that will be kist (we like that well) but not be angry.
a Son, that will be kissed (we like that well) but not be angry.
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Some receive him without the Law, not onely taking away the rigor of it, but abolishing it quite, removing it out of our sight, not onely as a Covenant,
some receive him without the Law, not only taking away the rigor of it, but abolishing it quite, removing it out of our sighed, not only as a Covenant,
d vvb pno31 p-acp dt n1, xx av-j vvg av dt n1 pp-f pn31, cc-acp n-vvg pn31 vvb, vvg pn31 av pp-f po12 n1, xx av-j c-acp dt n1,
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but as a Rule of life to guide and govern us, and then the Christian is a Libertine: some receive him with the Law of works,
but as a Rule of life to guide and govern us, and then the Christian is a Libertine: Some receive him with the Law of works,
cc-acp c-acp dt n1 pp-f n1 pc-acp vvi cc vvi pno12, cc av dt njp vbz dt n1: d vvi pno31 p-acp dt n1 pp-f n2,
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and make them not onely a condition required of a justifi'd Person, but a part and helping cause of justifying a sinner,
and make them not only a condition required of a justified Person, but a part and helping cause of justifying a sinner,
cc vvi pno32 xx av-j dt n1 vvd pp-f dt vvn n1, cc-acp dt n1 cc j-vvg n1 pp-f vvg dt n1,
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and taking off the guilt, which is the work of Mercy alone, and then the Christian is in part a Jew;
and taking off the guilt, which is the work of Mercy alone, and then the Christian is in part a Jew;
cc vvg a-acp dt n1, r-crq vbz dt n1 pp-f n1 av-j, cc av dt njp vbz p-acp n1 dt np1;
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some receive him in the very shape the Jews expected him, with Drum and colours, and then the Christian is a man of blood.
Some receive him in the very shape the jews expected him, with Drum and colours, and then the Christian is a man of blood.
d vvb pno31 p-acp dt j n1 dt np2 vvd pno31, p-acp n1 cc n2, cc av dt njp vbz dt n1 pp-f n1.
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Some receive him in the shape of Elias, driving out all that oppose him from the Land of the Living;
some receive him in the shape of Elias, driving out all that oppose him from the Land of the Living;
d vvb pno31 p-acp dt n1 pp-f np1, vvg av d cst vvb pno31 p-acp dt n1 pp-f dt n-vvg;
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and then the Christian is a consuming fire. Some receive him, not as a sacrifice for sinne,
and then the Christian is a consuming fire. some receive him, not as a sacrifice for sin,
cc av dt njp vbz dt vvg n1. d vvi pno31, xx p-acp dt n1 p-acp n1,
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and then the Christian is a man of Belial. The ambitious receive him, and with him Honor, and the highest place:
and then the Christian is a man of Belial. The ambitious receive him, and with him Honour, and the highest place:
cc av dt njp vbz dt n1 pp-f np1. dt j vvi pno31, cc p-acp pno31 n1, cc dt js n1:
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The wanton gallant receives him, and with him all the vanities of the world; a poore, naked Christ, with silk and purple, and delicious fare.
The wanton gallant receives him, and with him all the vanities of the world; a poor, naked christ, with silk and purple, and delicious fare.
dt j-jn n-jn vvz pno31, cc p-acp pno31 d dt n2 pp-f dt n1; dt j, j np1, p-acp n1 cc j-jn, cc j n1.
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The Covetous receive him, and with him Mammon, and so walke in a shadow, till he fall into the grave, which in this is like him;
The Covetous receive him, and with him Mammon, and so walk in a shadow, till he fallen into the grave, which in this is like him;
dt j vvi pno31, cc p-acp pno31 np1, cc av vvb p-acp dt n1, c-acp pns31 vvb p-acp dt n1, r-crq p-acp d vbz av-j pno31;
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That it will not be satisfyed, or say, It is enough:
That it will not be satisfied, or say, It is enough:
cst pn31 vmb xx vbi vvn, cc vvi, pn31 vbz av-d:
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In a word, the Papist impropriates him, the Schismatique divides him, the Heretick trades with him. The Ambitious scorne him:
In a word, the Papist impropriates him, the Schismatic divides him, the Heretic trades with him. The Ambitious scorn him:
p-acp dt n1, dt njp n2 pno31, dt n-jn vvz pno31, dt n1 n2 p-acp pno31. dt j n1 pno31:
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The Covetous sells him, the Oppressor whips him, The mocker spits in his face;
The Covetous sells him, the Oppressor whips him, The mocker spits in his face;
dt j vvz pno31, dt n1 vvz pno31, dt n1 vvz p-acp po31 n1;
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The Libertine crucifies him againe, most receive him, but most of all that most, are enemies to the Crosse of Christ.
The Libertine Crucifies him again, most receive him, but most of all that most, Are enemies to the Cross of christ.
dt n1 vvz pno31 av, ds vvb pno31, cc-acp ds pp-f d d av-ds, vbr n2 p-acp dt n1 pp-f np1.
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And therefore in these latitudes and deviations, inter tot humanos errores, when there are so many errors and mistakes, it will be necessary, to have an eye to the sicut, to the rule, that we neither exceed,
And Therefore in these latitudes and deviations, inter tot humanos Errors, when there Are so many errors and mistakes, it will be necessary, to have an eye to the sicut, to the Rule, that we neither exceed,
cc av p-acp d n2 cc n2, fw-la fw-la fw-la fw-la, c-crq pc-acp vbr av d n2 cc n2, pn31 vmb vbi j, pc-acp vhi dt n1 p-acp dt fw-la, p-acp dt n1, cst pns12 av-d vvi,
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nor come short, Scriptura non fallit si se Homo non sallat, saith Aust. the word received, the rule cannot deceive a man,
nor come short, Scripture non Falls si se Homo non sallat, Says Aust. the word received, the Rule cannot deceive a man,
ccx vvb j, fw-la fw-fr fw-la fw-la fw-la fw-la fw-fr n1, vvz np1 dt n1 vvd, dt n1 vmbx vvi dt n1,
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if a man deceive not himself first, and then suborne, and force in the rule, to make good the cheat.
if a man deceive not himself First, and then suborn, and force in the Rule, to make good the cheat.
cs dt n1 vvb xx px31 ord, cc av vvi, cc vvi p-acp dt n1, pc-acp vvi j dt n1.
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It is a well of living water;
It is a well of living water;
pn31 vbz dt av pp-f j-vvg n1;
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if we do not stop it, as the Philistines did Isaac 's wells, and then fill it with Dust, with earthy glosses, consult with flesh and blood,
if we do not stop it, as the philistines did Isaac is wells, and then fill it with Dust, with earthy Glosses, consult with Flesh and blood,
cs pns12 vdb xx vvi pn31, c-acp dt njp2 vdd np1 vbz n2, cc av vvb pn31 p-acp n1, p-acp j n2, vvb p-acp n1 cc n1,
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and make that an Interpreter one of a Thousand.
and make that an Interpreter one of a Thousand.
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It is a glasse, and will shew thee the colour, the full proportion of every step,
It is a glass, and will show thee the colour, the full proportion of every step,
pn31 vbz dt n1, cc vmb vvi pno21 dt n1, dt j n1 pp-f d n1,
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and motion, if thou look stedfastly upon it, and not goe away, and forget, and then look upon others in their walke,
and motion, if thou look steadfastly upon it, and not go away, and forget, and then look upon Others in their walk,
cc n1, cs pns21 vvb av-j p-acp pn31, cc xx vvi av, cc vvi, cc av vvb p-acp n2-jn p-acp po32 n1,
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or make they own fancy a glasse, like that which Pliny said, did hang in the Temple of Smyrna, in which thou mayst see every thing but thy selfe.
or make they own fancy a glass, like that which pliny said, did hang in the Temple of Smyrna, in which thou Mayest see every thing but thy self.
cc vvb pns32 d vvi dt n1, av-j cst r-crq np1 vvd, vdd vvi p-acp dt n1 pp-f np1, p-acp r-crq pns21 vm2 vvi d n1 p-acp po21 n1.
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It is the Word of God, who cannot lye, his Oracle, His voice from heaven to thee walking here on the Earth,
It is the Word of God, who cannot lie, his Oracle, His voice from heaven to thee walking Here on the Earth,
pn31 vbz dt n1 pp-f np1, r-crq vmbx vvi, po31 n1, po31 n1 p-acp n1 p-acp pno21 vvg av p-acp dt n1,
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and it will direct thy steps, and make thy pathes streight, if thou doe not dolorem verbo afferre, as David complains of his enemies, bring grief unto it, wrest and wreath,
and it will Direct thy steps, and make thy paths straight, if thou do not dolorem verbo afferre, as David complains of his enemies, bring grief unto it, wrest and wreathe,
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and shape, and figure it by violence, fit it to thy Action, and make light it self beare witness to a work of darknesse, make that place of Scripture plead for thee, which in plaine termes hath given sentence against thee,
and shape, and figure it by violence, fit it to thy Actium, and make Light it self bear witness to a work of darkness, make that place of Scripture plead for thee, which in plain terms hath given sentence against thee,
cc n1, cc vvb pn31 p-acp n1, vvb pn31 p-acp po21 n1, cc vvi n1 pn31 n1 vvi n1 p-acp dt n1 pp-f n1, vvb d n1 pp-f n1 vvi p-acp pno21, r-crq p-acp j n2 vhz vvn n1 p-acp pno21,
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and allure and draw us, and if it draw us, we must up and be stirring,
and allure and draw us, and if it draw us, we must up and be stirring,
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and co• … mned thee as a Malefactor; Ad omnia occurrit veritas, the Rule will help us at all losses in our way,
and co• … mned thee as a Malefactor; Ad omnia occurrit veritas, the Rule will help us At all losses in our Way,
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if we do not chuse and delight to wander, and call error it self Truth,
if we do not choose and delight to wander, and call error it self Truth,
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because it gives us of that forbidden fruit, which is pleasant to our eye and tast,
Because it gives us of that forbidden fruit, which is pleasant to our eye and taste,
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or which our humour, or fancy, or Lust have markt out, as our chiefest happiness; for these are the best, and most Authentique Interpreters of this world.
or which our humour, or fancy, or Lust have marked out, as our chiefest happiness; for these Are the best, and most Authentic Interpreters of this world.
cc r-crq po12 n1, cc n1, cc n1 vhb vvn av, c-acp po12 js-jn n1; p-acp d vbr dt js, cc av-ds j n2 pp-f d n1.
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These are the Doctors in our Israel. How readest thou? that's the rule;
These Are the Doctors in our Israel. How Readest thou? that's the Rule;
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not how thinkest thou? how wishest thou? how wouldest thou have it? and we must walke sicut accepimus, as we have received; This is set up against all other sicuts, all other Rules whatsoever,
not how Thinkest thou? how wishest thou? how Wouldst thou have it? and we must walk sicut accepimus, as we have received; This is Set up against all other Such as, all other Rules whatsoever,
xx uh-crq vv2 pns21? q-crq vv2 pns21? q-crq vmd2 pns21 vhb pn31? cc pns12 vmb vvi fw-la fw-la, c-acp pns12 vhb vvn; d vbz vvn a-acp p-acp d j-jn vvz, d j-jn vvz r-crq,
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and bids us beware of men, beware of our selves, and try every spirit;
and bids us beware of men, beware of our selves, and try every Spirit;
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for it is not sicut vidimus, as we see others walke, nor sicut visum est, as it may seem good in our own eyes (for no man more ready to put a cheat upon us,
for it is not sicut vidimus, as we see Others walk, nor sicut visum est, as it may seem good in our own eyes (for no man more ready to put a cheat upon us,
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then our selves) nor sicut visum est spiritui, as it may seeme good to every spirit (for we are too prone, to take every lying spirit,
then our selves) nor sicut visum est Spiritui, as it may seem good to every Spirit (for we Are too prove, to take every lying Spirit,
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even our owne (which is but our Humour or Lust) for our Holy Ghost) what Saint Iohn said of Antichrist, may also be said of the spirit, we have heard that the spirit shall come, and behold now there are many spirits, the world is full of them,
even our own (which is but our Humour or Lust) for our Holy Ghost) what Saint John said of Antichrist, may also be said of the Spirit, we have herd that the Spirit shall come, and behold now there Are many spirits, the world is full of them,
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so that there are as many Rules almost as men, by which they walk severall wayes,
so that there Are as many Rules almost as men, by which they walk several ways,
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but to the same end, pressing forward to the delights, and glory of this world, nothing doubting of their right and title to the next;
but to the same end, pressing forward to the delights, and glory of this world, nothing doubting of their right and title to the next;
cc-acp p-acp dt d n1, vvg av-j p-acp dt n2, cc n1 pp-f d n1, pix vvg pp-f po32 j-jn cc n1 p-acp dt ord;
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thus joyning together God and the World (as Iulian the Apostate did his own statues, and his NONLATINALPHABET) that they may be worshipt both together.
thus joining together God and the World (as Iulian the Apostate did his own statues, and his) that they may be worshipped both together.
av vvg av np1 cc dt n1 (c-acp np1 dt n1 vdd po31 d n2, cc po31) cst pns32 vmb vbi vvd d av.
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None of these will fit us, but sicut accepimus, as we have received from Christ, and his Apostles, which is the onely, sufficient Rule to guide us in our walke.
None of these will fit us, but sicut accepimus, as we have received from christ, and his Apostles, which is the only, sufficient Rule to guide us in our walk.
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And first, not sicut vidimus, as we have seen others walke; no:
And First, not sicut vidimus, as we have seen Others walk; no:
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though their praise be in the Gospel, and they are numbred amongst the Saints of God;
though their praise be in the Gospel, and they Are numbered among the Saints of God;
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For as St. Bern. calls the examples of the Saints condimentum vitae, the sawce of our life, to season and make pleasant, what else may proue bitter to us (as Iobs Dunghill may be a good sight for me to look upon in my low estate,
For as Saint Bern. calls the Examples of the Saints condimentum vitae, the sauce of our life, to season and make pleasant, what Else may prove bitter to us (as Jobs Dunghill may be a good sighed for me to look upon in my low estate,
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and his patience may uphold me; Dauids Groanes and complaints, may tune my sorrow;
and his patience may uphold me; David Groans and complaints, may tune my sorrow;
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Saint Pauls labours, and stripes and Imprisonment, may giue me an Issue NONLATINALPHABET, a way, a Power to escape the like Temptation, by conquering it.
Saint Paul's labours, and stripes and Imprisonment, may give me an Issue, a Way, a Power to escape the like Temptation, by conquering it.
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I may wash off all my Grief with their Teares, wipe out all disgrace with their contumelies;
I may wash off all my Grief with their Tears, wipe out all disgrace with their Contumelies;
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and bury the feare of Death in their graves) so they may prove, if we be not wary, venenum vitae, as poyson to our life and walke:
and bury the Fear of Death in their graves) so they may prove, if we be not wary, venenum vitae, as poison to our life and walk:
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For, I know not how, we are readier to stumble with the Saints, then to walke with them, Readier to lie downe with David in his bed of lust,
For, I know not how, we Are Readier to Stumble with the Saints, then to walk with them, Readier to lie down with David in his Bed of lust,
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then in his Couch of teares;
then in his Couch of tears;
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Readier to deny Crist with Peter upon a pretense of frailty, then to weep bitterly out of a deep sense of our sinne:
Readier to deny Crist with Peter upon a pretense of frailty, then to weep bitterly out of a deep sense of our sin:
jc p-acp vvi np1 p-acp np1 p-acp dt n1 pp-f n1, cs pc-acp vvi av-j av pp-f dt j-jn n1 pp-f po12 n1:
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In the errors and deviations of my life, I am Noah, and Abraham, and David, and Peter,: I am all the Patriarchs,
In the errors and deviations of my life, I am Noah, and Abraham, and David, and Peter,: I am all the Patriarchs,
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and all the Apostles, but in that which made them Saints, I have little skill, and lesse minde to follow them:
and all the Apostles, but in that which made them Saints, I have little skill, and less mind to follow them:
cc d dt n2, cc-acp p-acp d r-crq vvd pno32 n2, pns11 vhb j n1, cc dc n1 pc-acp vvi pno32:
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It will concern us then, to have one eye upon the Saint, and another upon the rule, that the Actions of good men may be as a prosperous Gale to drive us forward in our course,
It will concern us then, to have one eye upon the Saint, and Another upon the Rule, that the Actions of good men may be as a prosperous Gale to drive us forward in our course,
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and the rule, the Compasse to steere by; for it will neither help nor comfort me, to say, I shipwrackt with a Saint.
and the Rule, the Compass to steer by; for it will neither help nor Comfort me, to say, I shipwrecked with a Saint.
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My Brethren, saith Saint Iames, have not the saith of Christ in respect of Persons, for it is too common a thing to take our eye from the rule,
My Brothers, Says Saint James, have not the Says of christ in respect of Persons, for it is too Common a thing to take our eye from the Rule,
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and settle it upon the Person, whom we gaze upon till we have lost our sight,
and settle it upon the Person, whom we gaze upon till we have lost our sighed,
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and can see nothing of man, or infirmity in him:
and can see nothing of man, or infirmity in him:
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His virtue and our esteeme, shines and casts a colour, and brightness upon the Evill, which he doth, upon whatsoever he saies, though it be false;
His virtue and our esteem, shines and Cast a colour, and brightness upon the Evil, which he does, upon whatsoever he Says, though it be false;
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or does though it be irregular;
or does though it be irregular;
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that it is either lesse visible, or if it be seene, commends it self, by the person that did it,
that it is either less visible, or if it be seen, commends it self, by the person that did it,
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and so steales, and wins upon us unawares, and hath power with us, as a Law.
and so steals, and wins upon us unawares, and hath power with us, as a Law.
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Could St. Augustine erre? There have been too many in the Church, who thought he could not,
Could Saint Augustine err? There have been too many in the Church, who Thought he could not,
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and to free him from error, have made his errors greater then they were by large additions of their owne,
and to free him from error, have made his errors greater then they were by large additions of their own,
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and fathered upon him those mishapen Births, which (were he now alive) he would startle at,
and fathered upon him those Misshapen Births, which (were he now alive) he would startle At,
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and run from, or stand up, and use all his strength to destroy: Could Calvin or Luther doe, or speak any thing, that was not right;
and run from, or stand up, and use all his strength to destroy: Could calvin or Luther do, or speak any thing, that was not right;
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and walke on to meet it;
and walk on to meet it;
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they that follow them, and are proud of their Names, willing to be distinguish'd from all others by them, would be very Angry,
they that follow them, and Are proud of their Names, willing to be distinguished from all Others by them, would be very Angry,
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and hate you perfectly, if you should say, they could;
and hate you perfectly, if you should say, they could;
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and we cannot but be sensible what strange effects, this admiration of their Persons hath wrought upon the Earth, what a fire it hath kindled, hotter then that of the Tyrants Furnace;
and we cannot but be sensible what strange effects, this admiration of their Persons hath wrought upon the Earth, what a fire it hath kindled, hotter then that of the Tyrants Furnace;
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for the flames have raged even to our very doores. Thus the Examples of good men, like two-edged swords, cut both wayes, both for good, and for bad; for the flames have raged even to our very doors. Thus the Examples of good men, like two-edged swords, Cut both ways, both for good, and for bad;
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and sinne and error may be conveighed to us not onely in the Cup of the Whore, but in the Vessells of the Sanctuary;
and sin and error may be conveyed to us not only in the Cup of the Whore, but in the Vessels of the Sanctuary;
cc n1 cc n1 vmb vbi vvd p-acp pno12 xx j p-acp dt n1 pp-f dt n1, p-acp p-acp dt n2 pp-f dt n1;
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3458
They are as the Plague, and infect wheresoever they are, but spread more contagion from a Saint,
They Are as the Plague, and infect wheresoever they Are, but spread more contagion from a Saint,
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then from a man of Belial; in the one they are scarce seene, in the other they are seen with horror, in the one, we hate not the sinne:
then from a man of Belial; in the one they Are scarce seen, in the other they Are seen with horror, in the one, we hate not the sin:
av p-acp dt n1 pp-f np1; p-acp dt pi pns32 vbr av-j vvn, p-acp dt n-jn pns32 vbr vvn p-acp n1, p-acp dt pi, pns12 vvb xx dt n1:
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so much as the person, and in the other we are favourable to the sinne for the persons sake,
so much as the person, and in the other we Are favourable to the sin for the Persons sake,
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and at last grow familiar with it, as with our freind.
and At last grow familiar with it, as with our friend.
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Nihil perniciosius Gestis sanctorum, said Luther himself, There is nothing more dangerous, then the Actions of the Saints, not strengthened by the Testimony of Scripture, Nihil Perniciosius Gestis sanctorum, said Luther himself, There is nothing more dangerous, then the Actions of the Saints, not strengthened by the Testimony of Scripture,
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and it is farre safer to count that a sinne in them, which hath not its warrant from Scripture,
and it is Far safer to count that a sin in them, which hath not its warrant from Scripture,
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3464
then to fix it up for an ensample; for it is not good to follow a Saint into the Ditch.
then to fix it up for an ensample; for it is not good to follow a Saint into the Ditch.
cs pc-acp vvi pn31 a-acp p-acp dt n1; p-acp pn31 vbz xx j pc-acp vvi dt n1 p-acp dt n1.
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3465
Let us take them, not whom men (for men may Canonize themselves, and others as they please) but whom God himself,
Let us take them, not whom men (for men may Canonise themselves, and Others as they please) but whom God himself,
vvb pno12 vvi pno32, xx r-crq n2 (c-acp n2 vmb vvb px32, cc n2-jn c-acp pns32 vvb) p-acp ro-crq np1 px31,
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as it were with his owne hand hath registred for Saints. Sampson was a good man, and hath his name in the catalogue of beleevers;
as it were with his own hand hath registered for Saints. Sampson was a good man, and hath his name in the catalogue of believers;
c-acp pn31 vbdr p-acp po31 d n1 vhz vvn p-acp n2. np1 vbds dt j n1, cc vhz po31 n1 p-acp dt n1 pp-f n2;
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3467
Phinehas a zealous man, who staid the Plague, by executing of judgement, but I can neither make Sampson an argument to kill my self, Phinehas a zealous man, who stayed the Plague, by executing of judgement, but I can neither make Sampson an argument to kill my self,
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3468
nor Phinehas, to shed the blood of an Adulerer.
nor Phinehas, to shed the blood of an Adulerer.
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Saint Basil observes, that amongst those many seeming contradictions in Scripture, one is of a fact, or worke done, to the Precept. The command is, Thou shalt not kill: Sampson killed himself, Phinehas with his speare nailes the adulterous couple to the earth, Saint Basil observes, that among those many seeming contradictions in Scripture, one is of a fact, or work done, to the Precept. The command is, Thou shalt not kill: Sampson killed himself, Phinehas with his spear nails the adulterous couple to the earth,
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but every man hath not Sampson 's spirit, nor Phinehas commission: The Fathers rule is the rule of wisdome it self:
but every man hath not Sampson is Spirit, nor Phinehas commission: The Father's Rule is the Rule of Wisdom it self:
cc-acp d n1 vhz xx np1 vbz n1, ccx np1 n1: dt ng1 n1 vbz dt n1 pp-f n1 pn31 n1:
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when we read in Scripture a fact commended, which falls crosse with the Precept, we must leave the Fact, and cleave to the Precept;
when we read in Scripture a fact commended, which falls cross with the Precept, we must leave the Fact, and cleave to the Precept;
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water is not ponderous in its proper place;
water is not ponderous in its proper place;
n1 vbz xx j p-acp po31 j n1;
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for examples are not rules of life, but provocations to good works, sicut vidimus, as we have seene, is not a right sicut: sicut Elias, like as Elias, but not to consume men with fire;
for Examples Are not rules of life, but provocations to good works, sicut vidimus, as we have seen, is not a right sicut: sicut Elias, like as Elias, but not to consume men with fire;
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like unto Peter, but not to cut off a mans eare;
like unto Peter, but not to Cut off a men ear;
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and like unto Saint Paul; but himself corrects it with another sicut, sicut ego Christi, as I am unto Christ.
and like unto Saint Paul; but himself corrects it with Another sicut, sicut ego Christ, as I am unto christ.
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Secondly, But in the next place;
Secondly, But in the next place;
ord, cc-acp p-acp dt ord n1;
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if not sicut vidimus, as we have seene others, then not sicut visumfuerit, as it shall seem good in our own eyes;
if not sicut vidimus, as we have seen Others, then not sicut visumfuerit, as it shall seem good in our own eyes;
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for fancy is a wanton, unruly, froward faculty, and in us, as in Beasts, for the most part, supplies the place of reason, vulgus ex veritate pauca, ex opinone multa aestimat, saith Tull. the Common people (which is the greatest part of mankinde) are lead rather by Opinion,
for fancy is a wanton, unruly, froward faculty, and in us, as in Beasts, for the most part, supplies the place of reason, vulgus ex veritate pauca, ex opinone Multa aestimat, Says Tull. the Common people (which is the greatest part of mankind) Are led rather by Opinion,
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then by the truth (for vulgus is of a larger signification then we usually take it in) because they are more subject and enslaved to those two turbulent Tribunes of the soul, The Irascible,
then by the truth (for vulgus is of a larger signification then we usually take it in) Because they Are more Subject and enslaved to those two turbulent Tribunes of the soul, The Irascible,
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and Concupiscible Appetite, and so more opinionative then then those, who are not so much under their command:
and Concupiscible Appetite, and so more opinionative then then those, who Are not so much under their command:
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It is truly said, Affectiones sacilè faciunt opiniones, our affections will easily raise up opinions;
It is truly said, Affectiones sacilè faciunt opiniones, our affections will Easily raise up opinions;
pn31 vbz av-j vvn, fw-la fw-la fw-la fw-la, po12 n2 vmb av-j vvi a-acp n2;
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for who will not soon fancy that to be true, which he would have so? which may either fill his hopes,
for who will not soon fancy that to be true, which he would have so? which may either fill his hope's,
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or satisfy his lusts, or justifie his anger, or answer his love, or look friendly on that which our wild Passions drive us to:
or satisfy his Lustiest, or justify his anger, or answer his love, or look friendly on that which our wild Passion drive us to:
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Opinion is as a wheele, on which the greatest part of the world are turned,
Opinion is as a wheel, on which the greatest part of the world Are turned,
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and wheeled about, till they fall off severall waies into severall evills, and doe scarce touch at Truth in the way. Opinion builds our Church:
and wheeled about, till they fallen off several ways into several evils, and do scarce touch At Truth in the Way. Opinion builds our Church:
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chuseth our Preacher, formeth our Discipline, frameth our gesture, measureth our Prayers, Methodizeth our Sermons: Opinion doth exhort, instruct, correct, Teaches, and commands;
chooseth our Preacher, formeth our Discipline, frameth our gesture, measureth our Prayers, Methodizeth our Sermons: Opinion does exhort, instruct, correct, Teaches, and commands;
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If it say, Goe, we goe, and if it say, Doe this, we doe it; we call it our conscience; and it is our God;
If it say, Go, we go, and if it say, Do this, we do it; we call it our conscience; and it is our God;
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and hath more worshippers, then Truth. For though Opinion have a weaker Ground-work, then Truth, yet she builds higher;
and hath more worshippers, then Truth. For though Opinion have a Weaker Groundwork, then Truth, yet she builds higher;
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but it is but Hay and stubble, fit for the fire. Good God:
but it is but Hay and stubble, fit for the fire. Good God:
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what a Babel may be erected upon a Thought? I verily thought, saith Saint Paul, and what a whirlwind was that thought? which drove him to Damascus with Letters,
what a Babel may be erected upon a Thought? I verily Thought, Says Saint Paul, and what a whirlwind was that Thought? which drove him to Damascus with Letters,
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but with the Ark of the Testimony in the midst betwixt us, and by that either inciting,
but with the Ark of the Testimony in the midst betwixt us, and by that either inciting,
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and to kick against the pricks. Shall I tell you, it was but Fancy that in Davids time beat downe the carved works with Axes and Hammers:
and to kick against the pricks. Shall I tell you, it was but Fancy that in Davids time beatrice down the carved works with Axes and Hammers:
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It was but a Thought that destroyed the Temple it self, that killed the Prophets, and persecuted the Apostles, and crucified the Lord of life Himself.
It was but a Thought that destroyed the Temple it self, that killed the prophets, and persecuted the Apostles, and Crucified the Lord of life Himself.
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And therefore it will concern us to watch our Fancy, and to deal with it as Mothers doe with their children:
And Therefore it will concern us to watch our Fancy, and to deal with it as Mother's doe with their children:
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who when they desire that which may hurt them, deny them that, but to still and quiet them, give them some other thing they may delight in, take away a Knife, and give them an Apple;
who when they desire that which may hurt them, deny them that, but to still and quiet them, give them Some other thing they may delight in, take away a Knife, and give them an Apple;
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so when our Fancy sports and pleaseth it self with vaine and aery speculations, let us suspect and quarrell them,
so when our Fancy sports and Pleases it self with vain and aery speculations, let us suspect and quarrel them,
av c-crq po12 n1 n2 cc vvz pn31 n1 p-acp j cc j n2, vvb pno12 vvi cc vvi pno32,
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and by degrees present unto it the very face of Truth, as the Stoick speaks NONLATINALPHABET, fist and winnow our imaginations, bring them to the light,
and by Degrees present unto it the very face of Truth, as the Stoic speaks, fist and winnow our Imaginations, bring them to the Light,
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and as the devout Schoolman speaks, resolve all our effectuall notious by the Accepistis, by the Rule,
and as the devout Schoolman speaks, resolve all our effectual notious by the Accepistis, by the Rule,
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and so demolish all those Idolls, which our Passions by the help of Fancy have set up;
and so demolish all those Idols, which our Passion by the help of Fancy have Set up;
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for why should such a deceit pass unquestioned? why should such an Imposture scape without a marke?
for why should such a deceit pass unquestioned? why should such an Imposture escape without a mark?
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Thirdly, But now, if we may not walke sicut visum est, as it seemeth good unto us,
Thirdly, But now, if we may not walk sicut visum est, as it seems good unto us,
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yet we may sicut visum est Spiritui sancto, as it seemeth good to the Holy Ghost;
yet we may sicut visum est Spiritui sancto, as it seems good to the Holy Ghost;
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Yes, for that is to walke according to the rule, for he speaketh in the word,
Yes, for that is to walk according to the Rule, for he speaks in the word,
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and to walk after the Spirit, and to walk by this Rule, are one and the same thing:
and to walk After the Spirit, and to walk by this Rule, Are one and the same thing:
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but yet the World hath learn'd a cursed Art, to set them at distance, and when the Word turnes from us,
but yet the World hath learned a cursed Art, to Set them At distance, and when the Word turns from us,
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and will not be drawn up to our Fancy, to carry on our pleasing, but vaine imaginations, we then appeal to the Spirit;
and will not be drawn up to our Fancy, to carry on our pleasing, but vain Imaginations, we then appeal to the Spirit;
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wee bring him in, either to deny his owne word, or which in effect is the same, to interpret it against his own meaning,
we bring him in, either to deny his own word, or which in Effect is the same, to interpret it against his own meaning,
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and so (with Reverence be it spoken) make him no better, then a Knight of the post, to witnesse to a lie;
and so (with reverence be it spoken) make him no better, then a Knight of the post, to witness to a lie;
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This we would doe, but cannot, for make what noise we will, and boast of his Name, we are still at visum est nobis, it is but Fancy still, 'tis our own spirit, not the Holy Ghost.
This we would do, but cannot, for make what noise we will, and boast of his Name, we Are still At visum est nobis, it is but Fancy still, it's our own Spirit, not the Holy Ghost.
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For as there be many false Christs, so there are many false spirits, and we are commanded not to beleeve;
For as there be many false Christ, so there Are many false spirits, and we Are commanded not to believe;
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but look upon one another as the two Cherubims, 1 King. 6. touching and moving one another;
but look upon one Another as the two Cherubims, 1 King. 6. touching and moving one Another;
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but to try them, and what can we try them by, but by the Rule? and as they will say, lo here is Christ, or there is Christ, but to try them, and what can we try them by, but by the Rule? and as they will say, lo Here is christ, or there is christ,
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so they will say, Lo here is the spirit, and there is the spirit;
so they will say, Lo Here is the Spirit, and there is the Spirit;
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The Pope laies claime to it, and the Enthusiast laies claim to it, and whoso will may lay claim to it on the same grounds,
The Pope lays claim to it, and the Enthusiast lays claim to it, and whoso will may lay claim to it on the same grounds,
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when neither hath any better Argument to prove it by, then their bare words, no Evidence,
when neither hath any better Argument to prove it by, then their bore words, no Evidence,
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but what is forg'd, in that shop of vanities, their Fancy, idem Actio, Titio { que }. both are alike in this;
but what is forged, in that shop of vanities, their Fancy, idem Actio, Titio { que }. both Are alike in this;
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And if the Pope could perswade mee, that •e never open'd his mouth, but the spirit spake by him, I would then pronounce him Infallible,
And if the Pope could persuade me, that •e never opened his Mouth, but the Spirit spoke by him, I would then pronounce him Infallible,
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and place him in the chaire;
and place him in the chair;
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and if the Enthusiast could build me up in the same faith, and belief of him, I would be bold to proclaim the same of him,
and if the Enthusiast could built me up in the same faith, and belief of him, I would be bold to proclaim the same of him,
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and set him by his side, and seek the Law at his mouth:
and Set him by his side, and seek the Law At his Mouth:
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would you know the two Grand Impostors of the World, which have been in every age,
would you know the two Grand Impostors of the World, which have been in every age,
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and made that desolation, which we see on the Earth? They are these two; A pretended zeal, and a pretence of the spirit.
and made that desolation, which we see on the Earth? They Are these two; A pretended zeal, and a pretence of the Spirit.
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If I be a Zealot, what dare I not doe? and when I presume I have the Spirit, what dare I not say? what Action so foule, which these may not authorize? what wickedness imaginable, which these may not countenance? what evill may not these seale for good,
If I be a Zealot, what Dare I not do? and when I presume I have the Spirit, what Dare I not say? what Actium so foul, which these may not authorise? what wickedness imaginable, which these may not countenance? what evil may not these seal for good,
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and what good may they not call evill? oh take heed of a false light, and too much fire;
and what good may they not call evil? o take heed of a false Light, and too much fire;
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these two have walkt these many Ages about the Earth, not with the blessed Spirit, which is a light to illuminate,
these two have walked these many Ages about the Earth, not with the blessed Spirit, which is a Light to illuminate,
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and as Fire to purge us, but with their father the Devil, transform'd into Angels of light, and burning Seraphins;
and as Fire to purge us, but with their father the devil, transformed into Angels of Light, and burning Seraphim;
cc p-acp n1 pc-acp vvi pno12, cc-acp p-acp po32 n1 dt n1, vvn p-acp n2 pp-f n1, cc j-vvg n2;
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but have led men upon those Precipices, into those works of Darknesse, which no night is dark enough to cover.
but have led men upon those Precipices, into those works of Darkness, which no night is dark enough to cover.
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I might here much enlarge my selfe, for it is a subject fitter for a Sermon, I might Here much enlarge my self, for it is a Subject fitter for a Sermon,
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then a part of one, and for a Volume, then a Sermon, but I must conclude;
then a part of one, and for a Volume, then a Sermon, but I must conclude;
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And for conclusion, let us, whilst the light shineth in the world, walk on, guided by the rule, which which will bring us at last to the holy Mount:
And for conclusion, let us, while the Light shines in the world, walk on, guided by the Rule, which which will bring us At last to the holy Mount:
cc p-acp n1, vvb pno12, cs dt n1 vvz p-acp dt n1, vvb a-acp, vvn p-acp dt n1, r-crq r-crq vmb vvi pno12 p-acp ord p-acp dt j n1:
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For objects will not come to us, but have onely force to move us to come to them;
For objects will not come to us, but have only force to move us to come to them;
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Aeternall Happiness is a faire sight, and spreads its beames, and unvailes its beauty, to win our love,
Eternal Happiness is a fair sighed, and spreads its beams, and unvails its beauty, to win our love,
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or correcting one another in our walk;
or correcting one Another in our walk;
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what that devout Writer saith of his Monk, is true of the Christian, he is assidua naturae violentia, his whole life is a constant continued violence against himself, against his corrupt nature, which as a weight hangs upon him, what that devout Writer Says of his Monk, is true of the Christian, he is assidua naturae Violence, his Whole life is a constant continued violence against himself, against his corrupt nature, which as a weight hangs upon him,
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and cloggs and fetters him, which having once shaken off, he not onely walks, but runns the wayes of Gods Commandements.
and clogs and fetters him, which having once shaken off, he not only walks, but runs the ways of God's commandments.
cc vvz cc n2 pno31, r-crq vhg a-acp vvn a-acp, pns31 xx av-j vvz, cc-acp vvz dt n2 pp-f npg1 n2.
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Secondly, let us walke honestly, as in the Day, walk NONLATINALPHABET, as becommeth Christians, in our severall stations, Secondly, let us walk honestly, as in the Day, walk, as becomes Christians, in our several stations,
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and conditions of life, and not think Christ dishonoured, if we mingle him with the common Actions of our life;
and conditions of life, and not think christ dishonoured, if we mingle him with the Common Actions of our life;
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For we never dishonour him more, then when we take him not in, and use him not as our guide and rule,
For we never dishonour him more, then when we take him not in, and use him not as our guide and Rule,
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even in those Actions, which for the grosnesse of the subject, and matter they work on, may seem to have no favour,
even in those Actions, which for the grossness of the Subject, and matter they work on, may seem to have no favour,
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or rellish of that, which we call Religion. Be not deceived;
or relish of that, which we call Religion. Be not deceived;
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he that thus take• … him in is a Priest & a King, the most honorable person in the world. he that thus take• … him in is a Priest & a King, the most honourable person in the world.
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Behold the profane Gallant, who walks and talks away his l• … e, who divides himself between the combe and the glass,
Behold the profane Gallant, who walks and talks away his l• … e, who divides himself between the comb and the glass,
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and had rather the Common-wealth should flie in pieces, then one hair or his Periwig should be out of its place, to whom we bow,
and had rather the Commonwealth should fly in Pieces, then one hair or his Periwig should be out of its place, to whom we bow,
cc vhd av-c dt n1 vmd vvi p-acp n2, cs crd n1 cc po31 n1 vmd vbi av pp-f po31 n1, p-acp ro-crq pns12 vvb,
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and cringe to, and sail down to, as to a Golden Calf;
and cringe to, and sail down to, as to a Golden Calf;
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I tell you, the meaness Artizan that works with his hands, even he that grindes at the Mill, is more honourable then hee.
I tell you, the meaness Artisan that works with his hands, even he that grinds At the Mill, is more honourable then he.
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Take the speculative, Phantastique Zealot, the Christian Pharisee, that shuts himself up between the eare and tongue, between hearing much,
Take the speculative, Fantastic Zealot, the Christian Pharisee, that shuts himself up between the ear and tongue, between hearing much,
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and speaking more, and doing contrary, the worst Anchoret in the world, being full of Oppression, deceit and bitterness;
and speaking more, and doing contrary, the worst Anchoret in the world, being full of Oppression, deceit and bitterness;
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I may be hold to say, The vilest person, he that sits with the doggs of your Flock, is more Honorable, more righteous then hee,
I may be hold to say, The Vilest person, he that sits with the Dogs of your Flock, is more Honourable, more righteous then he,
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and of such, as these, Saint Paul spake often, and he spake it weeping, that they did walk,
and of such, as these, Saint Paul spoke often, and he spoke it weeping, that they did walk,
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but walke as Enemies to the Cross of Christ.
but walk as Enemies to the Cross of christ.
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Let then Every man move in his owne Sphere orderly, abide in the Calling wherein he is called,
Let then Every man move in his own Sphere orderly, abide in the Calling wherein he is called,
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and in the last place, That we may move with the first mover Christ, the beginner and Author of our walke, Let us take him along with us, in all our waies;
and in the last place, That we may move with the First mover christ, the beginner and Author of our walk, Let us take him along with us, in all our ways;
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Hearken what Christ Jesus the Lord will say, That we may walk before him with Reverence, and Godly feare, not sicut vidimus, as we have seen,
Harken what christ jesus the Lord will say, That we may walk before him with reverence, and Godly Fear, not sicut vidimus, as we have seen,
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Secondly, not sicut visum suerit, not as it shall seem good in our own eyes; (for nothing can be more deceitfull,
Secondly, not sicut visum suerit, not as it shall seem good in our own eyes; (for nothing can be more deceitful,
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then our own thoughts) nor sicut visum spiritui, not as every spirit may move us, which wee call Holy,
then our own thoughts) nor sicut visum Spiritui, not as every Spirit may move us, which we call Holy,
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for it may be a lying spirit, and lead us out of our way into those evills, which grieve that Blessed Spirit, whose Name we have thus presumtuously taken in vain.
for it may be a lying Spirit, and led us out of our Way into those evils, which grieve that Blessed Spirit, whose Name we have thus presumptuously taken in vain.
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But let us walk, as we have received him, let us joyn example with the word,
But let us walk, as we have received him, let us join Exampl with the word,
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& it will be no more as a meteor to mislead us, but a bright morning Starr to direct us to Christ;
& it will be no more as a meteor to mislead us, but a bright morning Starr to Direct us to christ;
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correct our fancy by the rule, and it will be sanctum cogitatorium, a Lymbeck, an holy elaboratory of such thoughts, which may fly as the Doves to the windows of heaven;
correct our fancy by the Rule, and it will be sanctum cogitatorium, a Limbeck, an holy elaboratory of such thoughts, which may fly as the Dove to the windows of heaven;
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and last of all, try the Spirit by the word (for the word is nothing else but the breathing and voice of the Spirit) and then thou shalt be baptized with the Spirit and fire; the Spirit shal enlighten thee,
and last of all, try the Spirit by the word (for the word is nothing Else but the breathing and voice of the Spirit) and then thou shalt be baptised with the Spirit and fire; the Spirit shall enlighten thee,
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and the spirit shall purge and cleanse thee, and lead the into all truth; shall breath comfort and strength into thee, in this thy walk and pilgrimage,
and the Spirit shall purge and cleanse thee, and led the into all truth; shall breath Comfort and strength into thee, in this thy walk and pilgrimage,
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and thou shalt walk from strength to strength, from virtue to virtue, even till thou come to thy journeys end, to thy Fathers house, to that Sabbath & rest, which remains to the Children of God.
and thou shalt walk from strength to strength, from virtue to virtue, even till thou come to thy journeys end, to thy Father's house, to that Sabbath & rest, which remains to the Children of God.
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THE FOURTH SERMON. JOHN 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. THese words are our Saviours;
THE FOURTH SERMON. JOHN 6.56. He that Eateth my Flesh, and Drinketh my blood, dwells in me and I in him. THese words Are our Saviors;
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and it was usuall with this our good Master, by those things, which were visible to the eye, to lift up his hearers minds and thoughts, to spiritual,
and it was usual with this our good Master, by those things, which were visible to the eye, to lift up his hearers minds and thoughts, to spiritual,
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and Heavenly things, to draw his discourse from some present occasion, or businesse in hand. He curseth the fig-tree, which had nothing but leaves, to correct our sterility, and unfruitfulnesse:
and Heavenly things, to draw his discourse from Some present occasion, or business in hand. He Curseth the Fig tree, which had nothing but leaves, to correct our sterility, and unfruitfulness:
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at the table of a Pharisee, upon the sight of the clean outside of his cup, he discovers his inward parts full of ravening, and wicknesse:
At the table of a Pharisee, upon the sighed of the clean outside of his cup, he discovers his inward parts full of ravening, and wicknesse:
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At Jacobs well, he powreth forth to the woman of Samaria the water of life.
At Jacobs well, he poureth forth to the woman of Samaria the water of life.
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After he had supped with his disciples, he takes the cup and calls the wine his Blood, and himself the true Vine.
After he had supped with his Disciples, he Takes the cup and calls the wine his Blood, and himself the true Vine.
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Thus did Wisdom publish it self in every place, upon every occasion;
Thus did Wisdom publish it self in every place, upon every occasion;
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The well, the Table, the High-way side, every place was a Pulpit, every occasion a Text,
The well, the Table, the Highway side, every place was a Pulpit, every occasion a Text,
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and every good lesson, a Sermon. To draw down this to our present purpose;
and every good Lesson, a Sermon. To draw down this to our present purpose;
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In the beginning of this Chapter, he worketh a miracle, multiplyes the loaves, and the fishes, that the remainder was more then the whole, a miracle of it self, able to have made the power of god visible in him,
In the beginning of this Chapter, he works a miracle, multiplies the loaves, and the Fish, that the remainder was more then the Whole, a miracle of it self, able to have made the power of god visible in him,
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and something indeed it wrought with them; for, behold at the 24. v. they seek him, they follow him over the Sea; They ask him;
and something indeed it wrought with them; for, behold At the 24. v. they seek him, they follow him over the Sea; They ask him;
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Rabbi when camest thou hither? at the next verse, but our Saviour knowing their hypocricy, answers them not to what they ask,Rabbi when camest thou hither? At the next verse, but our Saviour knowing their hypocrisy, answers them not to what they ask,
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but instructs them in that they never thought on. Verily, verily, you seek me not for the miracle, but the loaves.
but instructs them in that they never Thought on. Verily, verily, you seek me not for the miracle, but the loaves.
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v. 26. But behold, I shew you yet a more excellent way:
v. 26. But behold, I show you yet a more excellent Way:
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I shew you bread better then those loaves, better then Moses his manna: behold I am the bread of life v. 48 and my flesh is meat indeed, and my blood is drink indeed, v. 55. and he commends it unto them by three Virtues,
I show you bred better then those loaves, better then Moses his manna: behold I am the bred of life v. 48 and my Flesh is meat indeed, and my blood is drink indeed, v. 55. and he commends it unto them by three Virtues,
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or effects, 1. That it fills and satisfies, which neither the loaves, nor Moses his manna could do:
or effects, 1. That it fills and Satisfies, which neither the loaves, nor Moses his manna could do:
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For he that cometh to me, that devoteth himself to me, shall never hunger, and he that beleeveth in me shall never thirst v. 35. 2. It is a living bread, v. 51. a bread that gives life, which Moses manna could not do,For he that comes to me, that devoteth himself to me, shall never hunger, and he that Believeth in me shall never thirst v. 35. 2. It is a living bred, v. 51. a bred that gives life, which Moses manna could not do,
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but was destroyed with them, that ate it in the wildernesse, v. 49. 3. That it was bread, which had power to incorporate them, to embody them, to make them one,
but was destroyed with them, that ate it in the Wilderness, v. 49. 3. That it was bred, which had power to incorporate them, to embody them, to make them one,
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and give them union, and communion with the Lord of life, in the words of my Text, He that cateth my flesh and drinketh my blood, that is, (as Christ himself, who best knew his own meaning, interprets it) that beleeveth in me, v. 35. that so feeds on the mystery of my Incarnation, that can look upon my crosse to which my flesh was fastned,
and give them Union, and communion with the Lord of life, in the words of my Text, He that cateth my Flesh and Drinketh my blood, that is, (as christ himself, who best knew his own meaning, interprets it) that Believeth in me, v. 35. that so feeds on the mystery of my Incarnation, that can look upon my cross to which my Flesh was fastened,
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and there with the eye of faith behold, and wonder at those rich treasuries of wisdom,
and there with the eye of faith behold, and wonder At those rich treasuries of Wisdom,
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and Patience, of Humility, of Obedience, and love, which are the truest title, and superscription, which could be written on his Crosse:
and Patience, of Humility, of obedience, and love, which Are the Truest title, and superscription, which could be written on his Cross:
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that can look upon the several passages of my blessed Aeconomy, and receive, and digest them,
that can look upon the several passages of my blessed Aeconomy, and receive, and digest them,
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and turn them into nourishment, that can look upon my Birth, and be regenerate, and born again, upon my precepts,
and turn them into nourishment, that can look upon my Birth, and be regenerate, and born again, upon my Precepts,
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and make them his daily bread, upon my Crosse and be crucified to the world, upon my Resurrection,
and make them his daily bred, upon my Cross and be Crucified to the world, upon my Resurrection,
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and be raised to newnesse of life, He that thus eateth my flesh, and drinketh my blood, dwelleth in me and I in him.
and be raised to newness of life, He that thus Eateth my Flesh, and Drinketh my blood, dwells in me and I in him.
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You have the occasion, and sum of these words; (for more then an allusion to our eating and drinking in the Sacrament, I cannot see,
You have the occasion, and sum of these words; (for more then an allusion to our eating and drinking in the Sacrament, I cannot see,
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and that too, though the Church of Rome would have more, is more then we can prove) I may call it the true Character of a Christian, and who could draw it better then Christ? it consists as you see, of two parts. 1. The Christians,
and that too, though the Church of Room would have more, is more then we can prove) I may call it the true Character of a Christian, and who could draw it better then christ? it consists as you see, of two parts. 1. The Christians,
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or the Beleevers part, He dwells in Christ. 2. Christs part, he dwells in every man that is Regenerate.
or the Believers part, He dwells in christ. 2. Christ part, he dwells in every man that is Regenerate.
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So that in this our union with Christ, there passeth a double action, one from us to Christ, another from Christ to us;
So that in this our Union with christ, there passes a double actium, one from us to christ, Another from christ to us;
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and, as in arched buildings, all the stones do mutually uphold each other, and if you remove and take one away, the rest will fall;
and, as in arched buildings, all the stones do mutually uphold each other, and if you remove and take one away, the rest will fallen;
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so do these two interchangeably hold up and prove one another:
so do these two interchangeably hold up and prove one Another:
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For if we dwell not in Christ, Christ will not dwell in us, and if he dwell not in us, it is impossible we should dwell in him; Or we may resemble these two, our relation to Christ,
For if we dwell not in christ, christ will not dwell in us, and if he dwell not in us, it is impossible we should dwell in him; Or we may resemble these two, our Relation to christ,
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and Christs to us, to the two Cherubins: Exod. 25. covering the mercy seat with their wings,
and Christ to us, to the two Cherubim: Exod 25. covering the mercy seat with their wings,
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and their faces one to the other, with the Covenant in the midst between them;
and their faces one to the other, with the Covenant in the midst between them;
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and the Cherubins, though they were both Cherubins, and very like, yet were two distinct Cherubins: so though our dwelling in Christ, and Christs dwelling in us, tend to the same and,
and the Cherubim, though they were both Cherubim, and very like, yet were two distinct Cherubim: so though our Dwelling in christ, and Christ Dwelling in us, tend to the same and,
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yet they are two, and the Covenant is in the midst between them, if we will be his people, he will be our God;
yet they Are two, and the Covenant is in the midst between them, if we will be his people, he will be our God;
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if we dwell in him, he will dwell in us. if we dwell in him, he will dwell in us.
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Take it then in these two propositions or Doctrines. 1. That something, some act is required on our parts, which is here exprest by dwelling in him. 2. Something is done by Christ, some virtue, some efficacy proceeds from him, which is here called dwelling in us.
Take it then in these two propositions or Doctrines. 1. That something, Some act is required on our parts, which is Here expressed by Dwelling in him. 2. Something is done by christ, Some virtue, Some efficacy proceeds from him, which is Here called Dwelling in us.
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In both which is seen, that mutual, interchangeable reciprocation between Christ, and a Regenerate Soul: as he dwelleth in Christ; so Christ dwelleth in him:
In both which is seen, that mutual, interchangeable reciprocation between christ, and a Regenerate Soul: as he dwells in christ; so christ dwells in him:
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and as Christ dwelleth in him, so he dwelleth in Christ; I am my beloveds, and my beloved is mine.
and as christ dwells in him, so he dwells in christ; I am my beloveds, and my Beloved is mine.
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He that eateth my flesh. &c. He that Eateth my Flesh. etc.
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We begin with the first, that some act of ours is required, which is here exprest by dwelling in him; Now to dwell in Christ, is a phrase peculiar to this our Evangelist,
We begin with the First, that Some act of ours is required, which is Here expressed by Dwelling in him; Now to dwell in christ, is a phrase peculiar to this our Evangelist,
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and he often useth it, both here, and in his first Epistle, and it is full,
and he often uses it, both Here, and in his First Epistle, and it is full,
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and expressive, and operative, implying a real, durable interest in him, a reliance and dependance on him alone, not onely on his person, (that they are bold to do, who crucifie him again) but on his offices,
and expressive, and operative, implying a real, durable Interest in him, a reliance and dependence on him alone, not only on his person, (that they Are bold to do, who crucify him again) but on his Offices,
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as he is a King to Govern us, a Priest to mediate, and intercede for us,
as he is a King to Govern us, a Priest to mediate, and intercede for us,
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and a Prophet to teach us; such a dependance, which makes us truely his Subjects, his purchase, his Disciples.
and a Prophet to teach us; such a dependence, which makes us truly his Subject's, his purchase, his Disciples.
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We usually say, the lover dwells not in himself, but in him he loves, dwells there,
We usually say, the lover dwells not in himself, but in him he loves, dwells there,
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and delights in such an habitation, nor is ever satisfied with pleasures of it, as we read Gen. 44. That Jacobs soul was bound up with the soul of Benjamin, his life was knit with the young mans life, his life hanged and depended on his;
and delights in such an habitation, nor is ever satisfied with pleasures of it, as we read Gen. 44. That Jacobs soul was bound up with the soul of Benjamin, his life was knit with the young men life, his life hanged and depended on his;
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and by this we may discover, what is meant by this phrase;
and by this we may discover, what is meant by this phrase;
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when our souls are bound up with Christs, when our understandings, wills, and affections, are bound up with his will (for what Cassian speaks of his Monk, is true of the Christian, Nescit judicare, he hath no judgement non habet suum velle, he hath no will of his own) when our understandings, wills,
when our Souls Are bound up with Christ, when our understandings, wills, and affections, Are bound up with his will (for what Cassian speaks of his Monk, is true of the Christian, Nescit judicare, he hath no judgement non habet suum velle, he hath no will of his own) when our understandings, wills,
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and affections are his, as if we were but one flesh, and one blood, and one soul, that we will neither know,
and affections Are his, as if we were but one Flesh, and one blood, and one soul, that we will neither know,
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nor serve, nor hearken to any, but Christ, that we will have no King, no Priest, no Prophet,
nor serve, nor harken to any, but christ, that we will have no King, no Priest, no Prophet,
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but him, then we dwell in him. More particularly thus: if we dwell in him, we shall, first discover and admire the majesty of Christ.
but him, then we dwell in him. More particularly thus: if we dwell in him, we shall, First discover and admire the majesty of christ.
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Secondly, acknowledge his power, and love his command. Thirdly, rely, and depend upon him alone, as our sure castle, and protection.
Secondly, acknowledge his power, and love his command. Thirdly, rely, and depend upon him alone, as our sure castle, and protection.
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We shall dwell as it were within the Beauty of his rayes, within his Jurisdiction, and under the shadow of his wing.
We shall dwell as it were within the Beauty of his rays, within his Jurisdiction, and under the shadow of his wing.
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And 1. if we dwell in him, we shall discover and admire the Majesty of Christ: for we may observe;
And 1. if we dwell in him, we shall discover and admire the Majesty of christ: for we may observe;
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every thing, that is NONLATINALPHABET, that is in any emenency, sends a kinde of Majesty from it,
every thing, that is, that is in any emenency, sends a kind of Majesty from it,
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as the Sun doth its Beams, which makes a welcome, and pleasing glide into the minds of men,
as the Sun does its Beams, which makes a welcome, and pleasing glide into the minds of men,
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and at once strikes them with admiration, and love; sometimes it appears in the persons, sometimes in the manners, and behaviour of men;
and At once strikes them with admiration, and love; sometime it appears in the Persons, sometime in the manners, and behaviour of men;
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sometimes in the order and policy, of a well governed Common-wealth:
sometime in the order and policy, of a well governed Commonwealth:
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as the glory of the onely begotten Son of God? doth he now appear to thee,
as the glory of the only begotten Son of God? does he now appear to thee,
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And these may seem to be breath'd forth, not from a broken, but a perishing heart;
And these may seem to be breathed forth, not from a broken, but a perishing heart;
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so we read, the skin of Moses face after he had talked with God, did shine so bright, that Aaron and the people were afraid to come neer him, Exod. 34. So when holy Job went out to the gate, the young men saw him,
so we read, the skin of Moses face After he had talked with God, did shine so bright, that Aaron and the people were afraid to come near him, Exod 34. So when holy Job went out to the gate, the young men saw him,
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and hid themselves, and the Aged arose and stood up Job 29.8. and it shewes it self in a well ordered Common-wealth;
and hid themselves, and the Aged arose and stood up Job 29.8. and it shows it self in a well ordered Commonwealth;
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it was called majestas pop. Romani, the Majesty of the people of Rome. Now if Christ be NONLATINALPHABET considered of thee as one in eminnecy, it was called majestas pop. Romani, the Majesty of the people of Room. Now if christ be considered of thee as one in eminnecy,
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and Supreme, thou wilt behold him, not onely faire and lovely, but clothed with Majesty;
and Supreme, thou wilt behold him, not only fair and lovely, but clothed with Majesty;
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I doe not mean his Majesty, in his transfiguration, when his face did shine as the Sun,
I do not mean his Majesty, in his transfiguration, when his face did shine as the Sun,
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and his Disciples fell on theirs;
and his Disciples fell on theirs;
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Matth 17. nor his Majesty, when he shall come to judge the quick and the dead (and yet these are fit objects,Matthew 17. nor his Majesty, when he shall come to judge the quick and the dead (and yet these Are fit objects,
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for the eye of faith to look on) but his Majesty in his cratch, his Majesty in his Humility, his Majesty on the Crosse; (for even there the theef discovered it,
for the eye of faith to look on) but his Majesty in his cratch, his Majesty in his Humility, his Majesty on the Cross; (for even there the thief discovered it,
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and it was imputed to him for righteousness, and made the Crosse it self a gate and passage into Paradise.) but these are too remote,
and it was imputed to him for righteousness, and made the Cross it self a gate and passage into Paradise.) but these Are too remote,
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and for the many, we look upon them as at distance, have so small regard of them,
and for the many, we look upon them as At distance, have so small regard of them,
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as if they concern'd us not, can see Majesty in a lump of flesh, in those that cannot save themselves, sooner then in him we call our Saviour;
as if they concerned us not, can see Majesty in a lump of Flesh, in those that cannot save themselves, sooner then in him we call our Saviour;
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But then canst thou discover Majesty in him now? Majesty in his discipline, Wisdom in the foolishnesse of Preaching, his power in weaknesse now in this life,
But then Canst thou discover Majesty in him now? Majesty in his discipline, Wisdom in the foolishness of Preaching, his power in weakness now in this life,
cc-acp av vm2 pns21 vvi n1 p-acp pno31 av? n1 p-acp po31 n1, n1 p-acp dt n1 pp-f vvg, po31 n1 p-acp n1 av p-acp d n1,
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when he is whipt, and spit upon, and crucified again, when he lies cover'd over with disgraces and contumelies,
when he is whipped, and spit upon, and Crucified again, when he lies covered over with disgraces and Contumelies,
c-crq pns31 vbz vvd, cc vvb p-acp, cc vvd av, c-crq pns31 vvz vvn a-acp p-acp n2 cc n2,
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when his Precepts are dragged in Triumph after flesh and blood, and whatsoever it dictates;
when his Precepts Are dragged in Triumph After Flesh and blood, and whatsoever it dictates;
c-crq po31 n2 vbr vvn p-acp n1 p-acp n1 cc n1, cc r-crq pn31 vvz;
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when for one Hosanna, he hath a thousand crucifige's, for one formal Hypocritical acknowledgement, a thousand spears in his sides:
when for one Hosanna, he hath a thousand crucifige's, for one formal Hypocritical acknowledgement, a thousand spears in his sides:
c-crq p-acp crd n1, pns31 vhz dt crd ng1, p-acp crd j j n1, dt crd n2 p-acp po31 n2:
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when the truth is what we will make it, the Gospel esteemed no more then a fable,
when the truth is what we will make it, the Gospel esteemed no more then a fable,
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and Christ himself (if we look into mens lives) the most disesteemed thing in the World:
and christ himself (if we look into men's lives) the most disesteemed thing in the World:
cc np1 px31 (cs pns12 vvb p-acp ng2 n2) dt av-ds vvn n1 p-acp dt n1:
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when thou see•st him in this cloud, in this disfiguration, in this Golgotha, where is thy faith, what eyes hast thou? doth he not still appear a worm,
when thou see•st him in this cloud, in this disfiguration, in this Golgotha, where is thy faith, what eyes hast thou? does he not still appear a worm,
c-crq pns21 vv2 pno31 p-acp d n1, p-acp d n1, p-acp d np1, c-crq vbz po21 n1, r-crq n2 vh2 pns21? vdz pns31 xx av vvi dt n1,
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and no man, a man of sorrows? when thou seest him thus, is there any forme that thou shouldest desire him? Or dost thou even now see his Glory,
and no man, a man of sorrows? when thou See him thus, is there any Form that thou Shouldst desire him? Or dost thou even now see his Glory,
cc dx n1, dt n1 pp-f n2? c-crq pns21 vv2 pno31 av, vbz pc-acp d n1 cst pns21 vmd2 vvi pno31? cc vd2 pns21 av av vvi po31 n1,
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to be the very Dialect of Despaire;
to be the very Dialect of Despair;
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as the head of all principality and power? canst thou see him in that naked Lazar, that persecuted, forlorn imprisoned Saint? doth his majesty shine through the vanities of this World,
as the head of all principality and power? Canst thou see him in that naked Lazar, that persecuted, forlorn imprisoned Saint? does his majesty shine through the vanities of this World,
c-acp dt n1 pp-f d n1 cc n1? vm2 pns21 vvi pno31 p-acp d j n1, cst vvn, j j-vvn n1? vdz po31 n1 vvi p-acp dt n2 pp-f d n1,
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and make them loathsome, through they labour of Charity, and make it easie, through persecution,
and make them loathsome, through they labour of Charity, and make it easy, through persecution,
cc vvi pno32 j, p-acp pns32 vvb pp-f n1, cc vvi pn31 j, p-acp n1,
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and make it joyful? in the midst of rage, and derision, of fury and contumely, is he still to thee, the King of glory? then thou dwellest in him,
and make it joyful? in the midst of rage, and derision, of fury and contumely, is he still to thee, the King of glory? then thou dwellest in him,
cc vvi pn31 j? p-acp dt n1 pp-f n1, cc n1, pp-f n1 cc n1, vbz pns31 av p-acp pno21, dt n1 pp-f n1? cs pns21 vv2 p-acp pno31,
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even in the beauty of holinesse. Secondly: if we dwell in him, we shall be under his Command;
even in the beauty of holiness. Secondly: if we dwell in him, we shall be under his Command;
av p-acp dt n1 pp-f n1. ord: cs pns12 vvb p-acp pno31, pns12 vmb vbi p-acp po31 n1;
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For they who command us, do in a manner, take us into themselves, do possess,
For they who command us, do in a manner, take us into themselves, do possess,
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and compasse, bound and keep us in on every side, and if we dwell in him, we shall be within his reach and power, not have our excursions,
and compass, bound and keep us in on every side, and if we dwell in him, we shall be within his reach and power, not have our excursions,
cc n1, vvn cc vvb pno12 p-acp p-acp d n1, cc cs pns12 vvb p-acp pno31, pns12 vmb vbi p-acp po31 n1 cc n1, xx vhi po12 n2,
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and run from him into the streets and high-wayes again, into Bethaven, a house of vanity.
and run from him into the streets and highways again, into Bethaven, a house of vanity.
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I say, we shall be under his command, we shall be his possession, his propriety.
I say, we shall be under his command, we shall be his possession, his propriety.
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For man is a little world, I may say he is a little common-wealth, Tertullian calls him Fibulam vtrius { que } substantiae, the clasp or button, which ties together his divers substances and natures, the soul and the body, the flesh and the spirit,
For man is a little world, I may say he is a little commonwealth, Tertullian calls him Fibulam vtrius { que } substantiae, the clasp or button, which ties together his diverse substances and nature's, the soul and the body, the Flesh and the Spirit,
p-acp n1 vbz dt j n1, pns11 vmb vvi pns31 vbz dt j n1, np1 vvz pno31 fw-la fw-la { fw-fr } fw-la, dt vvb cc n1, r-crq vvz av po31 j n2 cc n2, dt n1 cc dt n1, dt n1 cc dt n1,
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and these two are contrary one to the other, saith Saint Paul, are carried divers wayes, the flesh to that which pleaseth it,
and these two Are contrary one to the other, Says Saint Paul, Are carried diverse ways, the Flesh to that which Pleases it,
cc d crd vbr j-jn crd p-acp dt n-jn, vvz n1 np1, vbr vvn j n2, dt n1 p-acp d r-crq vvz pn31,
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and the spirit to that which is proportioned to it, looking on things, neither as delightful,
and the Spirit to that which is proportioned to it, looking on things, neither as delightful,
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nor irksome, but as they may be drawn in to contribute to the Beauty and perfection of the soul.
nor irksome, but as they may be drawn in to contribute to the Beauty and perfection of the soul.
ccx j, cc-acp c-acp pns32 vmb vbi vvn p-acp pc-acp vvi p-acp dt n1 cc n1 pp-f dt n1.
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These lust, and struggle one against the other, and man is the field the Theater where this battle is fought, These lust, and struggle one against the other, and man is the field the Theater where this battle is fought,
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and one part or other still prevails.
and one part or other still prevails.
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Many times, nay, most times (God help us) the flesh with her sophistry, prevailes with the will, to joyn with her against the spirit;
Many times, nay, most times (God help us) the Flesh with her sophistry, prevails with the will, to join with her against the Spirit;
av-d n2, uh-x, av-ds n2 (np1 vvb pno12) dt n1 p-acp po31 n1, vvz p-acp dt n1, pc-acp vvi p-acp pno31 p-acp dt n1;
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and then sin takes the chair, the place of Christ himself, and sets us hard and heavy tasks;
and then since Takes the chair, the place of christ himself, and sets us hard and heavy tasks;
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sets us to make brick, but allows us no straw, bids us please and content our selve,
sets us to make brick, but allows us no straw, bids us please and content our selve,
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but affords us no means to work it out.
but affords us no means to work it out.
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See how Mammon condemns one to the mines, to dig for Metals, and treasure, for that money which will perish with him See how lust fetters another with a look, with the glance of an eye, binds him with a kisse, a kiss that will at last bite like a Cockatrice: see how self love drives us on,
See how Mammon condemns one to the mines, to dig for Metals, and treasure, for that money which will perish with him See how lust fetters Another with a look, with the glance of an eye, binds him with a kiss, a kiss that will At last bite like a Cockatrice: see how self love drives us on,
n1 q-crq np1 vvz pi p-acp dt n2, pc-acp vvi p-acp n2, cc n1, c-acp cst n1 r-crq vmb vvi p-acp pno31 vvi c-crq n1 n2 j-jn p-acp dt n1, p-acp dt n1 pp-f dt n1, vvz pno31 p-acp dt n1, dt n1 cst vmb p-acp ord vvi av-j dt n1: vvb q-crq n1 n1 vvz pno12 p-acp,
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as Balaam did his beast, on the point of the sword? thus sin doth NONLATINALPHABET, exercise its force,
as balaam did his beast, on the point of the sword? thus since does, exercise its force,
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and power, Lord it, and King it, reign in our mortal bodies.
and power, Lord it, and King it, Reign in our Mortal bodies.
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Again sometimes, (and why but sometimes?) but sometimes the will sanctified and upheld,
Again sometime, (and why but sometime?) but sometime the will sanctified and upheld,
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and encouraged by the spirit of Christ, takes the spirits part, determines for it, against the flesh, chuseth any thing which the spirit commends though it be compa•st about with terrours,
and encouraged by the Spirit of christ, Takes the spirits part, determines for it, against the Flesh, chooseth any thing which the Spirit commends though it be compa•st about with terrors,
cc vvd p-acp dt n1 pp-f np1, vvz dt n2 vvb, vvz p-acp pn31, p-acp dt n1, vvz d n1 r-crq dt n1 vvz cs pn31 vbb vvn a-acp p-acp n2,
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and fearful apparitions, though it be irksome, and contrary to the flesh, and then we depose Mamman, crucifie the flesh, deny our selves NONLATINALPHABET separate our selves from our selves, from our wilfulnesse and stubbornnesse and Animosities,
and fearful apparitions, though it be irksome, and contrary to the Flesh, and then we depose Mamman, crucify the Flesh, deny our selves separate our selves from our selves, from our wilfulness and stubbornness and Animosities,
cc j n2, cs pn31 vbb j, cc j-jn p-acp dt n1, cc av pns12 vvb np1, vvi dt n1, vvb po12 n2 vvi po12 n2 p-acp po12 n2, p-acp po12 n1 cc n1 cc n2,
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and so place Christ in his throne, reinstate our selves into his house, his family Eph. 3. into his kingdom, that Christ may be all in all. And thus it is:
and so place christ in his throne, reinstate our selves into his house, his family Ephesians 3. into his Kingdom, that christ may be all in all. And thus it is:
cc av n1 np1 p-acp po31 n1, vvi po12 n2 p-acp po31 n1, po31 n1 np1 crd p-acp po31 n1, cst np1 vmb vbi d p-acp d. cc av pn31 vbz:
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whilst this fighting, and contention last in us, which will be as long as we last in our mortal bodies;
while this fighting, and contention last in us, which will be as long as we last in our Mortal bodies;
cs d j-vvg, cc n1 ord p-acp pno12, r-crq vmb vbi a-acp j c-acp pns12 ord p-acp po12 j-jn n2;
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something or other will lay hold on us, will have command over us, (for there is no such aequi librium in a Christian mans life, no time when the scales are so even,
something or other will lay hold on us, will have command over us, (for there is no such Aequi librium in a Christian men life, no time when the scales Are so even,
pi cc n-jn vmb vvi n1 p-acp pno12, vmb vhi n1 p-acp pno12, (c-acp pc-acp vbz dx d fw-la fw-la p-acp dt njp vvz n1, dx n1 c-crq dt n2 vbr av av,
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or when he hangs, (as Solomon is pictured, between Heaven and Hell) but one side or other still prevailes, either we walk after the flesh, when that is most potent;
or when he hangs, (as Solomon is pictured, between Heaven and Hell) but one side or other still prevails, either we walk After the Flesh, when that is most potent;
cc c-crq pns31 vvz, (c-acp np1 vbz vvn, p-acp n1 cc n1) p-acp crd n1 cc n-jn av vvz, av-d pns12 vvb p-acp dt n1, c-crq d vbz av-ds j;
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or after the spirit, when that carries us along in our way against the sollicitations, and allurements of the flesh;
or After the Spirit, when that carries us along in our Way against the solicitations, and allurements of the Flesh;
cc p-acp dt n1, c-crq cst vvz pno12 a-acp p-acp po12 n1 p-acp dt n2, cc n2 pp-f dt n1;
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one of them is alwayes uppermost.
one of them is always uppermost.
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It will therefore concern us to take a strict account of our selves, impartially to consider, to which part our will inclines most,
It will Therefore concern us to take a strict account of our selves, impartially to Consider, to which part our will inclines most,
pn31 vmb av vvi pno12 pc-acp vvi dt j n1 pp-f po12 n2, av-j pc-acp vvi, p-acp r-crq n1 po12 n1 vvz av-ds,
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whether it be hurried away by the flesh, or lead sweetly, and powerfully on by the spirit, to weigh it well, which of these bears most sway in our hearts;
whither it be hurried away by the Flesh, or led sweetly, and powerfully on by the Spirit, to weigh it well, which of these bears most sway in our hearts;
cs pn31 vbb vvd av p-acp dt n1, cc vvi av-j, cc av-j a-acp p-acp dt n1, pc-acp vvi pn31 av, r-crq pp-f d vvz av-ds n1 p-acp po12 n2;
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whether we had rather be led by the spirit, or obey the flesh in the lusts thereof;
whither we had rather be led by the Spirit, or obey the Flesh in the Lustiest thereof;
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whether we had rather dwell in the world with all its pomp and pageantry, in a M•hometical Paradise of all sensuall delights,
whither we had rather dwell in the world with all its pomp and pageantry, in a M•hometical Paradise of all sensual delights,
cs pns12 vhd av-c vvi p-acp dt n1 p-acp d po31 n1 cc n1, p-acp dt j n1 pp-f d j n2,
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or dwell with Christ, though it be with persecutions.
or dwell with christ, though it be with persecutions.
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Suppose the devil should make an overture to thee, as he did once to our Saviour, of all the Kingdoms of the world,
Suppose the Devil should make an overture to thee, as he did once to our Saviour, of all the Kingdoms of the world,
vvb dt n1 vmd vvi dt n1 p-acp pno21, c-acp pns31 vdd a-acp p-acp po12 n1, pp-f d dt n2 pp-f dt n1,
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and the flesh should plead for her self, as she will be putting in for her share) and shew thee honour and power, all that a heart of flesh would leap at, in those Kingdoms;
and the Flesh should plead for her self, as she will be putting in for her share) and show thee honour and power, all that a heart of Flesh would leap At, in those Kingdoms;
cc dt n1 vmd vvi p-acp po31 n1, c-acp pns31 vmb vbi vvg p-acp p-acp po31 n1) cc vvb pno21 n1 cc n1, d cst dt n1 pp-f n1 vmd vvi p-acp, p-acp d n2;
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and on the other side, the spirit, thy conscience enlightned should check thee, and pull thee back,
and on the other side, the Spirit, thy conscience enlightened should check thee, and pull thee back,
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and tell thee, that all this is but a false shew, that death and destruction are in these kingdoms vail'd and drest up, with Titles of honour, in purple and state;
and tell thee, that all this is but a false show, that death and destruction Are in these kingdoms veiled and dressed up, with Titles of honour, in purple and state;
cc vvb pno21, cst d d vbz p-acp dt j n1, cst n1 cc n1 vbr p-acp d n2 vvn cc vvn a-acp, p-acp n2 pp-f n1, p-acp j-jn cc n1;
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that in this terrestrial Paradise, thou shalt meet with a fiery sword, the wrath of God,
that in this terrestrial Paradise, thou shalt meet with a fiery sword, the wrath of God,
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and from this imaginary, painted heaven, be thrown into Hell it self. Here now is thy tryal;
and from this imaginary, painted heaven, be thrown into Hell it self. Here now is thy trial;
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here thou art put to thy choice: if thy heart can now say, I will have none of these;
Here thou art put to thy choice: if thy heart can now say, I will have none of these;
av pns21 vb2r vvn p-acp po21 n1: cs po21 n1 vmb av vvi, pns11 vmb vhi pix pp-f d;
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if thou canst say to thy flesh, what hast thou to do with me? who gave thee authority? who made thee a Ruler over me? if thou canst say to the spirit, thou art instead of God to me:
if thou Canst say to thy Flesh, what hast thou to do with me? who gave thee Authority? who made thee a Ruler over me? if thou Canst say to the Spirit, thou art instead of God to me:
cs pns21 vm2 vvi p-acp po21 n1, q-crq vh2 pns21 pc-acp vdi p-acp pno11? q-crq vvd pno21 n1? q-crq vvd pno21 dt n1 p-acp pno11? cs pns21 vm2 vvi p-acp dt n1, pns21 vb2r av pp-f np1 p-acp pno11:
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if thou canst say with thy Saviour, avoid Satan, I know no power in Heaven or in earth, no dominion,
if thou Canst say with thy Saviour, avoid Satan, I know no power in Heaven or in earth, no dominion,
cs pns21 vm2 vvi p-acp po21 n1, vvb np1, pns11 vvb dx n1 p-acp n1 cc p-acp n1, dx n1,
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but Christs, then thou art in his house, in his service (which is no service but the glorious liberty of the sons of God) then thou art in him;
but Christ, then thou art in his house, in his service (which is no service but the glorious liberty of the Sons of God) then thou art in him;
cc-acp npg1, cs pns21 vb2r p-acp po31 n1, p-acp po31 n1 (r-crq vbz dx n1 p-acp dt j n1 pp-f dt n2 pp-f np1) av pns21 vb2r p-acp pno31;
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thou mayest assure thy self, thy residence, thy abode, thy dwelling is in Christ.
thou Mayest assure thy self, thy residence, thy Abided, thy Dwelling is in christ.
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Thirdly, If we dwell in Christ, we shall rely and depend on him, as on our tutelary God,
Thirdly, If we dwell in christ, we shall rely and depend on him, as on our tutelary God,
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and Protector, and so we may be said to dwell in him indeed, as in a house, which is NONLATINALPHABET saith the Civilian, our fort,
and Protector, and so we may be said to dwell in him indeed, as in a house, which is Says the Civilian, our fort,
cc n1, cc av pns12 vmb vbi vvn pc-acp vvi p-acp pno31 av, c-acp p-acp dt n1, r-crq vbz vvz dt n-jn, po12 n1,
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and Sanctuary commune perfugium, saith Tull. our common place of refuge, and what is our hope? whither should we fly but to him? I am thine, save me, saith David, because I am thine,
and Sanctuary commune perfugium, Says Tull. our Common place of refuge, and what is our hope? whither should we fly but to him? I am thine, save me, Says David, Because I am thine,
cc n1 j fw-la, vvz np1 po12 j n1 pp-f n1, cc r-crq vbz po12 n1? q-crq vmd pns12 vvi cc-acp p-acp pno31? pns11 vbm png21, vvb pno11, vvz np1, c-acp pns11 vbm png21,
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because I have none in Heaven but thee, and on earth desire none besides thee:
Because I have none in Heaven but thee, and on earth desire none beside thee:
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Thou art my House, my Castle, my Fortresse and Defence, thou art my Hope to the ends of the World, thou art my Christ.
Thou art my House, my Castle, my Fortress and Defence, thou art my Hope to the ends of the World, thou art my christ.
pns21 vb2r po11 n1, po11 n1, po11 n1 cc n1, pns21 vb2r po11 n1 p-acp dt n2 pp-f dt n1, pns21 vb2r po11 np1.
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And this is a principal mark of a true Christian, of a man dwelling in Christ, that he wholy flings himself into his Protection, that he here sixeth his hope,
And this is a principal mark of a true Christian, of a man Dwelling in christ, that he wholly flings himself into his Protection, that he Here sixeth his hope,
cc d vbz dt j-jn n1 pp-f dt j njp, pp-f dt n1 vvg p-acp np1, cst pns31 av-jn vvz px31 p-acp po31 n1, cst pns31 av ord po31 n1,
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and doth not busie himself to finde any shelter, but here;
and does not busy himself to find any shelter, but Here;
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for as the full perswasion of the Almighty power of God was the first rise to Religion, the fountain from which all worship whether true or false did flow, (for without this persuasion there could be none at all) and we finde this relying on his power not onely rewarded,
for as the full persuasion of the Almighty power of God was the First rise to Religion, the fountain from which all worship whither true or false did flow, (for without this persuasion there could be none At all) and we find this relying on his power not only rewarded,
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but magnified in Scripture, so the acknowledgement of Gods wonderful power in Christ, by which he is able to make good his rich and glorious promises, to subdue his,
but magnified in Scripture, so the acknowledgement of God's wondered power in christ, by which he is able to make good his rich and glorious promises, to subdue his,
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and is not seen, but leaves us groaning under every burden (for to such a faith, every light affliction is so) leaves us to complaints and despaire,
and is not seen, but leaves us groaning under every burden (for to such a faith, every Light affliction is so) leaves us to complaints and despair,
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and our enemies, and do abundantly above all that we can conceive, to work joy out of sorrow, peace out of trouble, order out of confusion, life out of death, is the foundation, the pillar, the life of all Christianity,
and our enemies, and do abundantly above all that we can conceive, to work joy out of sorrow, peace out of trouble, order out of confusion, life out of death, is the Foundation, the pillar, the life of all Christianity,
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and if we build not upon this, if we abide not, if we dwell not here, we shall not finde a hole to hide our heads.
and if we built not upon this, if we abide not, if we dwell not Here, we shall not find a hold to hide our Heads.
cc cs pns12 vvb xx p-acp d, cs pns12 vvb xx, cs pns12 vvb xx av, pns12 vmb xx vvi dt n1 pc-acp vvi po12 n2.
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For man, (such is out condition) even when he maketh his nest on high,
For man, (such is out condition) even when he makes his nest on high,
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when he thinks he can never be moved, when he exalteth himself as God, is a weak, indigent, insufficient creature, subject to every blast and breath, subject to misery,
when he thinks he can never be moved, when he Exalteth himself as God, is a weak, indigent, insufficient creature, Subject to every blast and breath, Subject to misery,
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as well as to passion, subject to his own, and subject to other mens passions,
as well as to passion, Subject to his own, and Subject to other men's passion,
c-acp av c-acp p-acp n1, j-jn p-acp po31 d, cc n-jn p-acp j-jn ng2 n2,
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when he is at his highest pitch, shaken with his own fear, and pursued with other mens malice, rising, soaring up aloft,
when he is At his highest pitch, shaken with his own Fear, and pursued with other men's malice, rising, soaring up aloft,
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and then failing, sinking, and ready to fall; and when he falls, looking about for help and succour:
and then failing, sinking, and ready to fallen; and when he falls, looking about for help and succour:
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when he is diminished and brought low by evil and sorrows, he seeks for some refuge, some hole, some Sanctuary to flie to,
when he is diminished and brought low by evil and sorrows, he seeks for Some refuge, Some hold, Some Sanctuary to fly to,
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as the sieman speaks of the Conies: they are a generation not strong, and therefore have their Burrows;
as the sieman speaks of the Conies: they Are a generation not strong, and Therefore have their Burrows;
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to hide themselves in. Prov. 30. Now by this you may know you dwell in Christ,to hide themselves in. Curae 30. Now by this you may know you dwell in christ,
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if when the tempest come, you are ready to run under his wing, and think of no house, no shelter, no protection but his.
if when the tempest come, you Are ready to run under his wing, and think of no house, no shelter, no protection but his.
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Talk what we will of Faith, if we doe not Trust, and rely on him, we doe not believe in him;
Talk what we will of Faith, if we do not Trust, and rely on him, we do not believe in him;
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For what is faith, but as our Amen to all his promises, our subscription to his Wisdom,
For what is faith, but as our Amen to all his promises, our subscription to his Wisdom,
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and power, and goodnesse, and here we fix our tabernacle, and will abide till the storm be overpast;
and power, and Goodness, and Here we fix our tabernacle, and will abide till the storm be overpast;
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Beleeve in him, and not trust in him? you may say as well the Jews did love him,
Believe in him, and not trust in him? you may say as well the jews did love him,
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when they nayled him to his Crosse. Why are you fearful, Oh ye of little faith? said Christ to his Disciples;
when they nailed him to his Cross. Why Are you fearful, O you of little faith? said christ to his Disciples;
c-crq pns32 vvn pno31 p-acp po31 n1. q-crq vbr pn22 j, uh pn22 pp-f j n1? vvd np1 p-acp po31 n2;
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that faith was little indeed, which would let in fear, when Christ the wisdom of the Father,
that faith was little indeed, which would let in Fear, when christ the Wisdom of the Father,
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and mighty power of God, was in the ship:
and mighty power of God, was in the ship:
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little, lesse then a grain of mustardseed, which is the least of seeds, so little, that what Christ calls here NONLATINALPHABET little faith, he plainly calls NONLATINALPHABET unbelief Matt. 17.20.little, less then a grain of Mustard seed, which is the least of seeds, so little, that what christ calls Here little faith, he plainly calls unbelief Matt. 17.20.
j, av-dc cs dt n1 pp-f n1, r-crq vbz dt ds pp-f n2, av j, cst r-crq np1 vvz av j n1, pns31 av-j vvz n1 np1 crd.
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the faith of this World, the weak and cowardly faith of this world, which speaks of principalities and powers, speaks swelling words,
the faith of this World, the weak and cowardly faith of this world, which speaks of principalities and Powers, speaks swelling words,
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and at the sight of a cloud, which is not so big as a mans hand, strikes in,
and At the sighed of a cloud, which is not so big as a men hand, strikes in,
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or to those inventions, which will plunge us in greater evils, then those we either suffer, or fear.
or to those Inventions, which will plunge us in greater evils, then those we either suffer, or Fear.
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The unbeleeving man, he that dwells not in Christ, hath either no place to fly to,
The unbelieving man, he that dwells not in christ, hath either no place to fly to,
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or else that he flyes to, is as full of molestation and torment, as that which he did fly from;
or Else that he flies to, is as full of molestation and torment, as that which he did fly from;
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he flies to himself, from himself, he flies to his wit, and that befools him, he flies to his strength,
he flies to himself, from himself, he flies to his wit, and that befools him, he flies to his strength,
pns31 vvz p-acp px31, p-acp px31, pns31 vvz p-acp po31 n1, cc d vvz pno31, pns31 vvz p-acp po31 n1,
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and that overthrows him, he flies to his friend, and he failes him;
and that overthrows him, he flies to his friend, and he fails him;
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he asks himself counsel, and mistrusts it, asks his friend Counsel, and is afraid of it, he flies to a reed,
he asks himself counsel, and mistrusts it, asks his friend Counsel, and is afraid of it, he flies to a reed,
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for a staff, to impotency, and folly, and hath not what he lookt for, when he hath what he lookt for, is ever seeking ease, and never at rest;
for a staff, to impotency, and folly, and hath not what he looked for, when he hath what he looked for, is ever seeking ease, and never At rest;
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and when these evils without him, stir up a worse evil within him, a confiscience which calls his sins to remembrance, what a perplext distracted thing is he? what shifts, what evasions doth he catch at? her runs from room to room, from excuse to excuse, from comfort, to comfort, he flutters and flies to and fro,
and when these evils without him, stir up a Worse evil within him, a confiscience which calls his Sins to remembrance, what a perplexed distracted thing is he? what shifts, what evasions does he catch At? her runs from room to room, from excuse to excuse, from Comfort, to Comfort, he flutters and flies to and from,
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as the Raven, and would rest though it were on the outside of the Ark. This is the condition of those, who are not in Christ,
as the Raven, and would rest though it were on the outside of the Ark This is the condition of those, who Are not in christ,
c-acp dt n1, cc vmd vvi cs pn31 vbdr p-acp dt n1-an pp-f dt np1 d vbz dt n1 pp-f d, r-crq vbr xx p-acp np1,
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but he that dwelleth in him, that abideth in him, knoweth not what fear is,
but he that dwells in him, that Abideth in him, Knoweth not what Fear is,
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because he is in him, in whom all the treasuries of Wisdom and power are hid,
Because he is in him, in whom all the treasuries of Wisdom and power Are hid,
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and so hath ever his protection above him, knows not what danger is, for wisdom it self conducts him, knows not what an enemy is,
and so hath ever his protection above him, knows not what danger is, for Wisdom it self conducts him, knows not what an enemy is,
cc av vhz av po31 n1 p-acp pno31, vvz xx r-crq n1 vbz, p-acp n1 pn31 n1 n2 pno31, vvz xx r-crq dt n1 vbz,
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for power guards him, what misery is, for he lives in the Region of happinesse;
for power guards him, what misery is, for he lives in the Region of happiness;
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he that dwells in him, dwells in his armory, cannot fear, what man, what devil, what sin can do unto him,
he that dwells in him, dwells in his armoury, cannot Fear, what man, what Devil, what since can do unto him,
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because he is in his armory, abides in him safely as in a Sanctuary, as under his wing.
Because he is in his armoury, abides in him safely as in a Sanctuary, as under his wing.
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I know whom I have trusted, saith Saint Paul, not the world, not my friends, not my riches not my self, I know whom I have trusted, Says Saint Paul, not the world, not my Friends, not my riches not my self,
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for not onely the world, and riches, and friends, are a thin shelter to keep off a storm,
for not only the world, and riches, and Friends, Are a thin shelter to keep off a storm,
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but I know nothing in my self, to uphold my self, but, I know whom I have trusted, my Christ, my King my, Governour and Counsellor, who hath taken me under his roof, who cannot denie himself,
but I know nothing in my self, to uphold my self, but, I know whom I have trusted, my christ, my King my, Governor and Counsellor, who hath taken me under his roof, who cannot deny himself,
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but in these evil dayes, in that great day, will be my patron, my defence, my protection.
but in these evil days, in that great day, will be my patron, my defence, my protection.
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and the power of the Gospel assisting him in every motion;
and the power of the Gospel assisting him in every motion;
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And thus doth the true Christian dwell and abide in Christ: 1. admiring his majesty: 2. Loving his command,
And thus does the true Christian dwell and abide in christ: 1. admiring his majesty: 2. Loving his command,
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and 3. by depending wholy upon his protection:
and 3. by depending wholly upon his protection:
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these three fill up our first part, our first proposition, that some act is required on our parts, here exprest by dwelling in him.
these three fill up our First part, our First proposition, that Some act is required on our parts, Here expressed by Dwelling in him.
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We passe now to our second; We pass now to our second;
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that something is also done by Christ in us, some virtue proceeds from him, which is here called dwelling in us.
that something is also done by christ in us, Some virtue proceeds from him, which is Here called Dwelling in us.
d pi vbz av vdn p-acp np1 p-acp pno12, d n1 vvz p-acp pno31, r-crq vbz av vvn vvg p-acp pno12.
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There goes forth virtue, and power from him, from his promises, and from his precepts, from his life,
There Goes forth virtue, and power from him, from his promises, and from his Precepts, from his life,
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and from his passion, and death, from what he did, and from what he suffered,
and from his passion, and death, from what he did, and from what he suffered,
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as there did to the woman which touched the hem of his garment, that healed her bloody issue;
as there did to the woman which touched the hem of his garment, that healed her bloody issue;
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a power by which he sweetly, and secretly, and powerfully characterizeth our hearts, and writes his minde in our minds,
a power by which he sweetly, and secretly, and powerfully characterizeth our hearts, and writes his mind in our minds,
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and so takes possession of them, and draws them into him self, in the eighth to the Rom. 11. v. the Apostle tells us he dwelleth in us by his spirit, and that we are led by the spirit in the whole course of our life, in the second to the Ephes. the last v. we are said to be the habitation of God through the spirit, NONLATINALPHABET, his tabernacle, his temple, which he consecrates,
and so Takes possession of them, and draws them into him self, in the eighth to the Rom. 11. v. the Apostle tells us he dwells in us by his Spirit, and that we Are led by the Spirit in the Whole course of our life, in the second to the Ephesians the last v. we Are said to be the habitation of God through the Spirit,, his tabernacle, his temple, which he consecrates,
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and sets apart to his own use and service, there is no doubt a power comes from him,
and sets apart to his own use and service, there is no doubt a power comes from him,
cc vvz av p-acp po31 d n1 cc n1, pc-acp vbz dx n1 dt n1 vvz p-acp pno31,
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but I am almost afraid to say it, there having been such ill use made of it;
but I am almost afraid to say it, there having been such ill use made of it;
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For though it become already (for the Gospel is the power of God unto salvation) yet is it still expected, expected indeed rather then hoped for,
For though it become already (for the Gospel is the power of God unto salvation) yet is it still expected, expected indeed rather then hoped for,
c-acp cs pn31 vvb av (c-acp dt n1 vbz dt n1 pp-f np1 p-acp n1) av vbz pn31 av vvn, vvd av av-c cs vvn p-acp,
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for when it doth come, we shut the door, and set up our will against it,
for when it does come, we shut the door, and Set up our will against it,
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and then look faintly after it, and perswade our selves, it will come at last, once for all;
and then look faintly After it, and persuade our selves, it will come At last, once for all;
cc av vvb av-j p-acp pn31, cc vvi po12 n2, pn31 vmb vvi p-acp ord, a-acp p-acp d;
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There is power in his prece•ts, for our reason subscribes, and signes them for true, there is power in his promises, they shine in glory, these are the power of Christ to every one that beleeveth,
There is power in his prece•ts, for our reason subscribes, and Signs them for true, there is power in his promises, they shine in glory, these Are the power of christ to every one that Believeth,
pc-acp vbz n1 p-acp po31 n2, p-acp po12 n1 vvz, cc n2 pno32 p-acp j, pc-acp vbz n1 p-acp po31 n2, pns32 vvb p-acp n1, d vbr dt n1 pp-f np1 p-acp d pi cst vvz,
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and how can we be Christians, if we beleeve not? but this is his ordinary power, which like the Sun in commune profertur is shewn on all at once;
and how can we be Christians, if we believe not? but this is his ordinary power, which like the Sun in commune profertur is shown on all At once;
cc q-crq vmb pns12 vbi np1, cs pns12 vvb xx? p-acp d vbz po31 j n1, r-crq av-j dt n1 p-acp j fw-la vbz vvn p-acp d p-acp a-acp;
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There yet goes a more immediate power and virtue from him, (we denie it not) which like the winde works wonderful effects,
There yet Goes a more immediate power and virtue from him, (we deny it not) which like the wind works wondered effects,
a-acp av vvz dt av-dc j n1 cc n1 p-acp pno31, (pns12 vvb pn31 xx) r-crq av-j dt n1 vvz j n2,
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but we see not whence it cometh nor whither it goes, neither the beginning, nor the end of it, which is in another World;
but we see not whence it comes nor whither it Goes, neither the beginning, nor the end of it, which is in Another World;
cc-acp pns12 vvb xx c-crq pn31 vvz ccx c-crq pn31 vvz, dx dt n1, ccx dt n1 pp-f pn31, r-crq vbz p-acp j-jn n1;
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For the operations of the spirit, by reason they are of another condition, then any other thought,
For the operations of the Spirit, by reason they Are of Another condition, then any other Thought,
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or working in us whatsoever, are very difficult and obscure, as Scotus observes upon the prologue to the sentences,
or working in us whatsoever, Are very difficult and Obscure, as Scotus observes upon the prologue to the sentences,
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for the manner not to be perceived, no not by that soul, wherein they are wrought, profuisse deprehendas, quomodo prefuerunt non deprehendes, as Seneca in another case, that they have wrought you shall find,
for the manner not to be perceived, no not by that soul, wherein they Are wrought, profuisse deprehendas, quomodo prefuerunt non deprehends, as Senecca in Another case, that they have wrought you shall find,
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but the secret, and retired passages by which they wrought, are impossible to be brought to demonstration.
but the secret, and retired passages by which they wrought, Are impossible to be brought to demonstration.
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But though we cannot discerne the maner of his working, yet we may observe, that in his actions,
But though we cannot discern the manner of his working, yet we may observe, that in his actions,
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and operations, on the soul of man, he holds the course even of natural agents, in this respect, that they strive to bring in their similitude,
and operations, on the soul of man, he holds the course even of natural agents, in this respect, that they strive to bring in their similitude,
cc n2, p-acp dt n1 pp-f n1, pns31 vvz dt n1 av pp-f j n2, p-acp d n1, cst pns32 vvb pc-acp vvi p-acp po32 n1,
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and likenesse, into those things on which they work, by a kinde of force, driving out one contrary with another, to make way for their own form;
and likeness, into those things on which they work, by a kind of force, driving out one contrary with Another, to make Way for their own from;
cc n1, p-acp d n2 p-acp r-crq pns32 vvb, p-acp dt n1 pp-f n1, vvg av crd j-jn p-acp n-jn, pc-acp vvi n1 p-acp po32 d n1;
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so Abraham begat Isaac, and Isaac Jacob, and every creature according to its own kinde, as Plato said of Sacrates wise sayings, that they were NONLATINALPHABET the children of his minde,
so Abraham begat Isaac, and Isaac Jacob, and every creature according to its own kind, as Plato said of Sacrates wise sayings, that they were the children of his mind,
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so resembling him, that you might see all Socrates in them. So it is with Christ;
so resembling him, that you might see all Socrates in them. So it is with christ;
av vvg pno31, cst pn22 vmd vvi d npg1 p-acp pno32. av pn31 vbz p-acp np1;
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where he dwells, he worketh by his spirit something like unto himself, he alters the whole frame of the heart, drives out all that is contrary to him, all imaginations, which axalt themselves against him, never leaves purging,
where he dwells, he works by his Spirit something like unto himself, he alters the Whole frame of the heart, drives out all that is contrary to him, all Imaginations, which axalt themselves against him, never leaves purging,
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and fashioning us, till a new creature, like himself, till Christ be fully formed in us.
and fashioning us, till a new creature, like himself, till christ be Fully formed in us.
cc vvg pno12, p-acp dt j n1, av-j px31, c-acp np1 vbi av-j vvn p-acp pno12.
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So it is with every one in whom Christ dwelleth. So it is with every one in whom christ dwells.
av pn31 vbz p-acp d pi p-acp ro-crq np1 vvz.
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And this he doth by the power of his spirit: 1. By quickning our knowledge, by shewing us the riches of his Gospel, his Beauty and Majesty, the glory and order of his house,
And this he does by the power of his Spirit: 1. By quickening our knowledge, by showing us the riches of his Gospel, his Beauty and Majesty, the glory and order of his house,
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and that with that convincing evidence, that we are forced to fall down, and worship, by filling our soul with the glory of it,
and that with that convincing evidence, that we Are forced to fallen down, and worship, by filling our soul with the glory of it,
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as God filled the tabernacle with his Exod. 40. that all the powers and saculties of the soul are ravisnt with the sight,
as God filled the tabernacle with his Exod 40. that all the Powers and faculties of the soul Are ravisnt with the sighed,
c-acp np1 vvd dt n1 p-acp po31 np1 crd d d dt n2 cc n2 pp-f dt n1 vbr vvn p-acp dt n1,
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and come willingly, as the Psalmist speaks, fall down willingly before him, by moving our soul,
and come willingly, as the Psalmist speaks, fallen down willingly before him, by moving our soul,
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as our soul doth our body, that when he sayes go, we go, and when he sayes do this, we do it,
as our soul does our body, that when he Says go, we go, and when he Says do this, we do it,
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and so it is in every one in whom Christ dwelleth.
and so it is in every one in whom christ dwells.
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And 1. we must look back upon the resemblance;
And 1. we must look back upon the resemblance;
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Secondly, he dwells in us, by quickning and enlivening our faith, so dwells in our hearts by faith, that we are rooted and grounded in love;
Secondly, he dwells in us, by quickening and enlivening our faith, so dwells in our hearts by faith, that we Are rooted and grounded in love;
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for we read of a dead faith J•m 2.20.
for we read of a dead faith J•m 2.20.
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which moves no more in the wayes of righteousnesse, then a dead man sealed up in his grave,
which moves no more in the ways of righteousness, then a dead man sealed up in his grave,
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and if the Son of man should come, he would finde enough of this faith in the World;
and if the Son of man should come, he would find enough of this faith in the World;
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For from hence, from this, that our faith is not enlivened, that the Gospel is not throughly beleeved,
For from hence, from this, that our faith is not enlivened, that the Gospel is not thoroughly believed,
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but faintly received cam formidine contrarit, with fear, or rather a hope, that the contrary is true, from hence proceed all the errours of our lives:
but faintly received cam formidine contrarit, with Fear, or rather a hope, that the contrary is true, from hence proceed all the errors of our lives:
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from hence ariseth that irregularity, those contradictions, those inconsequences in the lives of men, even from hence, that we have faith,
from hence arises that irregularity, those contradictions, those inconsequences in the lives of men, even from hence, that we have faith,
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but so as we should have the World;
but so as we should have the World;
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we have it, as if we had it not, and so use it, as if we used it not, or which is worse, abuse it, not beleeve and be saved, but beleeve and be damned;
we have it, as if we had it not, and so use it, as if we used it not, or which is Worse, abuse it, not believe and be saved, but believe and be damned;
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and we are vain men, saith Saint James, if we think otherwise, if we think that a dead faith can work any thing;
and we Are vain men, Says Saint James, if we think otherwise, if we think that a dead faith can work any thing;
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or any thing but death, but when it is quickned, and made a working faith,
or any thing but death, but when it is quickened, and made a working faith,
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when Christ dwells in our hearts by faith, then it works wonders, for we read of its valour;
when christ dwells in our hearts by faith, then it works wonders, for we read of its valour;
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that it subdues kingdoms, and stoppeth the mouthes of Lions, we read of its policy;
that it subdues kingdoms, and stoppeth the mouths of Lions, we read of its policy;
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that it discovers the devils enterprises, or devices, of its medicinal vertue, that it purifieth the heart,
that it discovers the Devils enterprises, or devices, of its medicinal virtue, that it Purifieth the heart,
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and we read too furta fidei, the thefts, and pious depredations of faith, stealing virtue from Christ,
and we read too furta fidei, the thefts, and pious depredations of faith, stealing virtue from christ,
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and taking Heaven by violence, and such a wonderful power it hath in that soul, in which Christ dwelleth, it worketh out our corruption and stampeth his image upon us, it worketh obedience in us, which is called the obedience of faith, that is, that obedience, which is due to faith,
and taking Heaven by violence, and such a wondered power it hath in that soul, in which christ dwells, it works out our corruption and stampeth his image upon us, it works Obedience in us, which is called the Obedience of faith, that is, that Obedience, which is due to faith,
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and to which faith naturally tendeth, and would bring us to it, if we did not dull, and dead, and hinder it.
and to which faith naturally tendeth, and would bring us to it, if we did not dull, and dead, and hinder it.
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And 1. he worketh in us a universal and equal obedience (for if he dwell in us, every room is his) For there are, saith Parisiensis, particulares voluntates particular wills,
And 1. he works in us a universal and equal Obedience (for if he dwell in us, every room is his) For there Are, Says Parisiensis, particulares Voluntates particular wills,
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or rather particular inclinations, and dispositions to this virtue, and not to another, to be liberal,
or rather particular inclinations, and dispositions to this virtue, and not to Another, to be liberal,
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and not temperate, sober, but not chasT, to fast, and hear, and pray, but not to do acts of mercy, which are virtues but in appearance,
and not temperate, Sobrium, but not chaste, to fast, and hear, and pray, but not to do acts of mercy, which Are Virtues but in appearance,
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and proceed from rotten, unsound principles, from a false spring, but not from Christ, and so make up a spiritual Hermaphrodite, a good speaker,
and proceed from rotten, unsound principles, from a false spring, but not from christ, and so make up a spiritual Hermaphrodite, a good speaker,
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and a bad live, a Jew, and a Christian, a Herod, and a John Baptist, a Zelot a Phinehas, and an Adulterer,
and a bad live, a Jew, and a Christian, a Herod, and a John Baptist, a Zealot a Phinehas, and an Adulterer,
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and as the Historian said, two Sylla's in one man, like a play-book, and a Sermon bound up together;
and as the Historian said, two Sylla's in one man, like a playbook, and a Sermon bound up together;
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But these I told you, are not true virtues, but proceed many times from the same principles, which their vices do, (for I may be a Hypocrite,
But these I told you, Are not true Virtues, but proceed many times from the same principles, which their vices do, (for I may be a Hypocrite,
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and a man of Belial for the same and) but where Christ dwells he purgeth the whole house, not one,
and a man of Belial for the same and) but where christ dwells he Purgeth the Whole house, not one,
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but every faculty of the soul, that is the whole man:
but every faculty of the soul, that is the Whole man:
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as he raised not a part, but all Lazarus, for if any part yet favour of rottennesse and corruption, we cannot say, that Lazarus is risen;
as he raised not a part, but all Lazarus, for if any part yet favour of rottenness and corruption, we cannot say, that Lazarus is risen;
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He worketh I say an universal, equal obedience, which as a Circle, consists in an equality of life, in every respect answering to the command,
He works I say an universal, equal Obedience, which as a Circle, consists in an equality of life, in every respect answering to the command,
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and working of Christ, as a circle doth, in every part, look upon the point, or Center.
and working of christ, as a circle does, in every part, look upon the point, or Centre.
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Secondly, he works in us an even, and constant obedience, the Apostle calls it NONLATINALPHABET, the firmity and stedfastnesse of our faith in Christ; Secondly, he works in us an even, and constant Obedience, the Apostle calls it, the firmity and steadfastness of our faith in christ;
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For as the Philosoper well observes, that the affections do but NONLATINALPHABET lightly move us, raise some motion in the minde, trouble us, and vanish;
For as the Philosopher well observes, that the affections do but lightly move us, raise Some motion in the mind, trouble us, and vanish;
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so that one affection many times drives out another, as Amnon did Tamar, our love ending in batred,
so that one affection many times drives out Another, as Amnon did Tamar, our love ending in batred,
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and our sorrow in anger, and our fear in joy;
and our sorrow in anger, and our Fear in joy;
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But from virtue we are said NONLATINALPHABET to be strongly disposed to be confirmed, and establisht in our actions:
But from virtue we Are said to be strongly disposed to be confirmed, and established in our actions:
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so the reason of that unevennesse, that instability, that inconstancy in the conversation of men, that they are now loud in their Hosanna, and anon, a loud in their Crucifige; now in Abrahams bosom,
so the reason of that unevenness, that instability, that inconstancy in the Conversation of men, that they Are now loud in their Hosanna, and anon, a loud in their Crucifige; now in Abrahams bosom,
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and anon into Dalilahs lap, now fighting, anon cursing, now very seraphical, and anon wallowing in the mire, is from this, that they have no other motive, no other principle,
and anon into Delilahs lap, now fighting, anon cursing, now very seraphical, and anon wallowing in the mire, is from this, that they have no other motive, no other principle,
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then peradventure, some private respect, or some weak impression of some good lesson they have lately heard, some faint radiations from the truth,
then Peradventure, Some private respect, or Some weak impression of Some good Lesson they have lately herd, Some faint radiations from the truth,
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and therefore can arise no higher then the Fountain, and will soon run out with it;
and Therefore can arise no higher then the Fountain, and will soon run out with it;
cc av vmb vvi dx jc cs dt n1, cc vmb av vvi av p-acp pn31;
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now, it is not so with the true Christian, in whom Christ dwelleth;
now, it is not so with the true Christian, in whom christ dwells;
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for he moves with the Sun, which never starts out of his sphere, hath Christ living in him,
for he moves with the Sun, which never starts out of his sphere, hath christ living in him,
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and so cannot have these qualms of devotion, these waverings, this unevenness, these Cadi-surgia as the Father calls them, these risings,
and so cannot have these qualms of devotion, these waverings, this unevenness, these Cadiz as the Father calls them, these risings,
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and fallings, these marches and Halts, these profers, and relapses, because Christ is living in him,
and fallings, these marches and Halts, these proffers, and relapses, Because christ is living in him,
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because the seed of God abideth in him, and he is kept by this power of Christ unto salvation.
Because the seed of God Abideth in him, and he is kept by this power of christ unto salvation.
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Thirdly, he worketh a sincere, and real obedience in that heart in which he dwells, and this is proper to the true Christian;
Thirdly, he works a sincere, and real Obedience in that heart in which he dwells, and this is proper to the true Christian;
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For the actions of an hypocrite are not natural, but artificial, not the actions of a living soul,
For the actions of an hypocrite Are not natural, but artificial, not the actions of a living soul,
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but like unto the motions of that Artificial body, which Albertus made, not proceeding from any life in them,
but like unto the motions of that Artificial body, which Albert made, not proceeding from any life in them,
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but forced as it were by certaine wheeles, and Engines, by love of a good Name, by feare of smart,
but forced as it were by certain wheels, and Engines, by love of a good Name, by Fear of smart,
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or hope to bring their purposes about, and thus many times he walks to his end in the habit of a Saint,
or hope to bring their Purposes about, and thus many times he walks to his end in the habit of a Saint,
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when no other appearance will serve;
when no other appearance will serve;
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but where Christ dwells, there is his spirit, and where his spirit is, there is truth,
but where christ dwells, there is his Spirit, and where his Spirit is, there is truth,
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and he fashioneth and shapeth out our affections to the things themselves, makes our affections such,
and he fashioneth and shapeth out our affections to the things themselves, makes our affections such,
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as so faire an object requires;
as so fair an Object requires;
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that as his promises, so our affections are yea, and Amen, that as his reward is real,
that as his promises, so our affections Are yea, and Amen, that as his reward is real,
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so is our love to it real, as the Gospel and Heaven and Christ is true,
so is our love to it real, as the Gospel and Heaven and christ is true,
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so are our affections towards them hearty and sincere; true as he is true, and faithful as he is faithful.
so Are our affections towards them hearty and sincere; true as he is true, and faithful as he is faithful.
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So then (to conclude this) Christ dwelleth in every true Christian, not as a contracted,
So then (to conclude this) christ dwells in every true Christian, not as a contracted,
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or divided Christ, as the Antient Hereticks made him, but dwells, as the Apostle speaks, fully and plentifully in him.
or divided christ, as the Ancient Heretics made him, but dwells, as the Apostle speaks, Fully and plentifully in him.
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Secondly, he dwells in him as Christ yesterday, and to day, and the same for ever;
Secondly, he dwells in him as christ yesterday, and to day, and the same for ever;
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not as Baal, now preent with us, and anon asleep;
not as Baal, now preent with us, and anon asleep;
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Lastly, he dwelleth in him, not as Marcion blasphemed, NONLATINALPHABET, in a phantasme or apparition, (for so he is in every hypocrite) but true and perfect God by the same power his father gave him,
Lastly, he dwells in him, not as Marcion blasphemed,, in a phantasm or apparition, (for so he is in every hypocrite) but true and perfect God by the same power his father gave him,
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as truely dwelling in him by his virtue and efficacy, as he now doth in glory in the highest Heavens.
as truly Dwelling in him by his virtue and efficacy, as he now does in glory in the highest Heavens.
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And now we have seen both the parts. 1. Our part to dwell in him. 2. His gracious act to dwell in us:
And now we have seen both the parts. 1. Our part to dwell in him. 2. His gracious act to dwell in us:
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let us a little look aback upon this great light, and see what matter it will further afford us for our instruction.
let us a little look aback upon this great Light, and see what matter it will further afford us for our instruction.
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the two Cherubines, and see how they keep their places, and not turn away the face, but eye each other continually;
the two Cherubim, and see how they keep their places, and not turn away the face, but eye each other continually;
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and by them learn, not to turn away from Christ, but to look up upon the finisher of our faith,
and by them Learn, not to turn away from christ, but to look up upon the finisher of our faith,
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as he looks upon us, to dwell in him as he dwells in us, which makes up our union and communion with Christ, knits us together in the bond of love.
as he looks upon us, to dwell in him as he dwells in us, which makes up our Union and communion with christ, knits us together in the bound of love.
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For as it is between Christ and his Father, so it must be between us and him:
For as it is between christ and his Father, so it must be between us and him:
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I am in the Father, and the Father in me, and all mine is thine, and thine mine, and I glorifie him, and he glorifies me, (and that relation betwixt him, I am in the Father, and the Father in me, and all mine is thine, and thine mine, and I Glorify him, and he Glorifies me, (and that Relation betwixt him,
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and his Father is the ground, and foundation of that reference, that union which is between Christ and a regenerate soul) and then see how it ecchos between them? my beloved is mine, and I am my well beloveds, I know my sheep,
and his Father is the ground, and Foundation of that Referente, that Union which is between christ and a regenerate soul) and then see how it echoes between them? my Beloved is mine, and I am my well beloveds, I know my sheep,
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and my sheep know me, they dwell in me, and I in them. Oh auras vices, Oh happy enterchanges;and my sheep know me, they dwell in me, and I in them. O auras vices, O happy interchanges;
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Oh blessed Reciprocation, when Christ looks upon us in love; and we look back upon him in faith, working by love;
O blessed Reciprocation, when christ looks upon us in love; and we look back upon him in faith, working by love;
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when he shines upon us with all his Graces, and we reflect back again upon him, not in his person (for he needs it not,) being the fulnesse of him, that filleth all things,
when he shines upon us with all his Graces, and we reflect back again upon him, not in his person (for he needs it not,) being the fullness of him, that fills all things,
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but upon him in our selves, and searching the inward man, and decking and preparing a place for him:
but upon him in our selves, and searching the inward man, and decking and preparing a place for him:
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upon him in that poor Lazar, in those his brethren, and our brethren; nay, upon him even in our enemies;
upon him in that poor Lazar, in those his brothers, and our brothers; nay, upon him even in our enemies;
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for even in them, he is pleading for them, and commanding us to love them; I say unto you, love your enemies.
for even in them, he is pleading for them, and commanding us to love them; I say unto you, love your enemies.
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Nay further yet, reflect upon him in his Enemies, and can Christ be in his enemies? not indeed,
Nay further yet, reflect upon him in his Enemies, and can christ be in his enemies? not indeed,
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so neer, as to dwell in them, but so neer unto them as to call unto thee, to pray for them to pity them, to restore them:
so near, as to dwell in them, but so near unto them as to call unto thee, to pray for them to pity them, to restore them:
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for even they may be in the number of those his other sheep: which he will bring into his ford.
for even they may be in the number of those his other sheep: which he will bring into his ford.
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Oh remember the resemblance, but withal remember the thing too, and be very careful to uphold this relation, this blessed reciprocation between Christ and thy soul. Secondly, from this great sight;
O Remember the resemblance, but withal Remember the thing too, and be very careful to uphold this Relation, this blessed reciprocation between christ and thy soul. Secondly, from this great sighed;
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honourable no doubt, for whom the Son of God was content to die, onely that he might dwell in him,
honourable no doubt, for whom the Son of God was content to die, only that he might dwell in him,
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and if Christ, who knew well the worth of a soul, did so honour as to unite our nature in his person,
and if christ, who knew well the worth of a soul, did so honour as to unite our nature in his person,
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Christ dwelling in man, and man in Christ, let us rouse up our selves, and take courage to set a price uupon our selves, (as Pythagoras counselled) to honour and reverence our selves, to remember we are men and so have something of God in us, are made partakers of the high calling in Jesus Christ, christ Dwelling in man, and man in christ, let us rouse up our selves, and take courage to Set a price uupon our selves, (as Pythagoras counseled) to honour and Reverence our selves, to Remember we Are men and so have something of God in us, Are made partakers of the high calling in jesus christ,
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and not to debase, and dishonour our selves, to become vile in our imaginations, and place them on that, which is so far below the exalted nature of man.
and not to debase, and dishonour our selves, to become vile in our Imaginations, and place them on that, which is so Far below the exalted nature of man.
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And shall I perswade you to think well of your selves? I may as well make use of Logick,
And shall I persuade you to think well of your selves? I may as well make use of Logic,
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and raise arguments to prevail with a hungry man to eat, for how greedily do we suck in air? and what a perfume is the death of fools? in what perfection of beauty would we be seen to every man? in what shape of glory would we be fixt up in their sancy? what gods would we be taken for? and then praise is a sweet note,
and raise Arguments to prevail with a hungry man to eat, for how greedily do we suck in air? and what a perfume is the death of Fools? in what perfection of beauty would we be seen to every man? in what shape of glory would we be fixed up in their sancy? what God's would we be taken for? and then praise is a sweet note,
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and we delight to heare it? but what a Thunderclap is a reproach? how sick are we of a reprehension? what a losse is the losse of another mans thought? what an Anathema is it, ('tis a vulgar phrase) to be out of his books? and yet, in the midst of all disgraces,
and we delight to hear it? but what a Thunderclap is a reproach? how sick Are we of a reprehension? what a loss is the loss of Another men Thought? what an Anathema is it, (it's a Vulgar phrase) to be out of his books? and yet, in the midst of all disgraces,
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and calamities, when we are made the scorn of the World, when fools laugh at us,
and calamities, when we Are made the scorn of the World, when Fools laugh At us,
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and drunkards sing of us, nay, when wisemen condemn us amongst them all, there is none entertaine a viler thought of us,
and drunkards sing of us, nay, when Wise men condemn us among them all, there is none entertain a Viler Thought of us,
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then we do of our selves; for we think our selves good for nothing, but to be evil.
then we do of our selves; for we think our selves good for nothing, but to be evil.
cs pns12 vdb pp-f po12 n2; c-acp pns12 vvb po12 n2 j p-acp pix, cc-acp pc-acp vbi j-jn.
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We think indeed we highly honour our selves, when we tak ethe upper seat;
We think indeed we highly honour our selves, when we taken ethe upper seat;
pns12 vvb av zz av-j vvb po12 n2, c-crq pns12 vvn n2 jc n1;
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and place others at our footstool, when with Herod we put on royal apparel, and make us a name;
and place Others At our footstool, when with Herod we put on royal apparel, and make us a name;
cc n1 n2-jn p-acp po12 n1, c-crq p-acp np1 pns12 vvd p-acp j n1, cc vvb pno12 dt n1;
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when men bow before us, and call us their Lords;
when men bow before us, and call us their lords;
c-crq n2 vvb p-acp pno12, cc vvb pno12 po32 n2;
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we think so, and this thought dishonours us, degrades us from that high honour, we were created to:
we think so, and this Thought dishonours us, degrades us from that high honour, we were created to:
pns12 vvb av, cc d vvd vvz pno12, n2 pno12 p-acp d j n1, pns12 vbdr vvn p-acp:
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for is not the life better then meat? and the body then raiment, is not the soul better then all these? then we honour our selves,
for is not the life better then meat? and the body then raiment, is not the soul better then all these? then we honour our selves,
c-acp vbz xx dt n1 av-jc cs n1? cc dt n1 cs n1, vbz xx dt n1 av-jc cs d d? cs pns12 vvb po12 n2,
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when we beat down our bodies, when we beat down our mindes, and make our selves equal to them of low degree.
when we beatrice down our bodies, when we beatrice down our minds, and make our selves equal to them of low degree.
c-crq pns12 vvb a-acp po12 n2, c-crq pns12 vvb a-acp po12 n2, cc vvb po12 n2 j-jn p-acp pno32 pp-f j n1.
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then we tread the wayes of honour, look towards our Original, the rock out of which we were hewed, are Candidates of bliss, stand for a place in Heaven, to sit with Abraham and Isaac in the kingdom of God.
then we tread the ways of honour, look towards our Original, the rock out of which we were hewed, Are Candidates of bliss, stand for a place in Heaven, to fit with Abraham and Isaac in the Kingdom of God.
cs pns12 vvb dt n2 pp-f n1, vvb p-acp po12 j-jn, dt n1 av pp-f r-crq pns12 vbdr vvn, vbr n2 pp-f n1, vvb p-acp dt n1 p-acp n1, pc-acp vvi p-acp np1 cc np1 p-acp dt n1 pp-f np1.
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For man is a creature of high descent NONLATINALPHABET an honourable creature, of a noble extraction; For man is a creature of high descent an honourable creature, of a noble extraction;
p-acp n1 vbz dt n1 pp-f j n1 dt j n1, pp-f dt j n1;
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and resting under the shadow of his wing:
and resting under the shadow of his wing:
cc vvg p-acp dt n1 pp-f po31 n1:
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and lift up himself upon his Crosse, to draw our persons after him, then will it necessarily follow, (and ingratitude it self could not deny the consequence) that we also ought to honour our selves,
and lift up himself upon his Cross, to draw our Persons After him, then will it necessarily follow, (and ingratitude it self could not deny the consequence) that we also ought to honour our selves,
cc vvd a-acp px31 p-acp po31 n1, pc-acp vvi po12 n2 p-acp pno31, av vmb pn31 av-j vvi, (cc n1 pn31 n1 vmd xx vvi dt n1) cst pns12 av vmd p-acp vvi po12 n2,
(14) sermon (DIV2)
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and not to fall under the vanity of the creature in a base disesteeme of our selves,
and not to fallen under the vanity of the creature in a base disesteem of our selves,
cc xx pc-acp vvi p-acp dt n1 pp-f dt n1 p-acp dt j vvb pp-f po12 n2,
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as if we were fit for nothing, but to be fuel for hell:
as if we were fit for nothing, but to be fuel for hell:
c-acp cs pns12 vbdr j p-acp pix, cc-acp pc-acp vbi n1 p-acp n1:
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in a word, not to make that, a stews of unclaenness, a forge of all mischief, a work-house of all iniquity, which Christ did chuse to make his House to dwell in, his Temple to sit in,
in a word, not to make that, a Stews of unclaenness, a forge of all mischief, a workhouse of all iniquity, which christ did choose to make his House to dwell in, his Temple to fit in,
p-acp dt n1, xx pc-acp vvi d, dt n2 pp-f n1, dt n1 pp-f d n1, dt n1 pp-f d n1, r-crq np1 vdd vvi pc-acp vvi po31 n1 pc-acp vvi p-acp, po31 n1 pc-acp vvi p-acp,
(14) sermon (DIV2)
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and his Heaven to reign in.
and his Heaven to Reign in.
cc po31 n1 pc-acp vvi p-acp.
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Oh, let us remember our high extraction, our heavenly calling, and not thus uncover our selves, be thus vile,
O, let us Remember our high extraction, our heavenly calling, and not thus uncover our selves, be thus vile,
uh, vvb pno12 vvi po12 j n1, po12 j n-vvg, cc xx av vvi po12 n2, vbb av j,
(14) sermon (DIV2)
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and base in the sight and presence of Christ. And that we may thus honour our selves, our third inference shall be for caution;
and base in the sighed and presence of christ. And that we may thus honour our selves, our third Inference shall be for caution;
cc j p-acp dt n1 cc n1 pp-f np1. cc cst pns12 vmb av vvi po12 n2, po12 ord n1 vmb vbi p-acp n1;
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that we do not deceive our selves, and think that Christ dwells in us, when we carry about us but slender evidence that we dwell in him:
that we do not deceive our selves, and think that christ dwells in us, when we carry about us but slender evidence that we dwell in him:
cst pns12 vdb xx vvi po12 n2, cc vvb cst np1 vvz p-acp pno12, c-crq pns12 vvb p-acp pno12 p-acp j n1 cst pns12 vvb p-acp pno31:
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For it is an casie matter to be deceived, and we never fall with such a slide and easinesse into any errour,
For it is an casie matter to be deceived, and we never fallen with such a slide and easiness into any error,
c-acp pn31 vbz dt j n1 pc-acp vbi vvn, cc pns12 av-x vvi p-acp d dt n1 cc n1 p-acp d n1,
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as into that, which is most dangerous, and fatal to the soul.
as into that, which is most dangerous, and fatal to the soul.
c-acp p-acp d, r-crq vbz av-ds j, cc j p-acp dt n1.
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In the affaires of this life, Lord, how cautelous are we? We ask counsel, we look about us, we use our own eyes,
In the affairs of this life, Lord, how cautelous Are we? We ask counsel, we look about us, we use our own eyes,
p-acp dt n2 pp-f d n1, n1, c-crq j vbr pns12? pns12 vvb n1, pns12 vvb p-acp pno12, pns12 vvb po12 d n2,
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3887
and we borrow other mens eyes, and if we be over-reacht, how discontent and crest-fallen we are,
and we borrow other men's eyes, and if we be overreached, how discontent and crestfallen we Are,
cc pns12 vvb j-jn ng2 n2, cc cs pns12 vbb j, c-crq n-jn cc j pns12 vbr,
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as those who have been beaten in battel, and have lost the day:
as those who have been beaten in battle, and have lost the day:
c-acp d r-crq vhb vbn vvn p-acp n1, cc vhb vvn dt n1:
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but in that, which most concerns us, we seek out many inventions, we hearken to every false Prophet;
but in that, which most concerns us, we seek out many Inventions, we harken to every false Prophet;
cc-acp p-acp d, r-crq av-ds vvz pno12, pns12 vvb av d n2, pns12 vvb p-acp d j n1;
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to our selves the worst counsellours that are; we study to be deceived, and count it a punishment to be taught.
to our selves the worst counsellors that Are; we study to be deceived, and count it a punishment to be taught.
p-acp po12 n2 dt js n2 cst vbr; pns12 vvb pc-acp vbi vvn, cc vvb pn31 dt n1 pc-acp vbi vvn.
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And thus we see, some flattering him with their lips, some breathing forth blasphemy, and yet all Christians;
And thus we see, Some flattering him with their lips, Some breathing forth blasphemy, and yet all Christians;
cc av pns12 vvb, d vvg pno31 p-acp po32 n2, d vvg av n1, cc av d np1;
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some oppressors grinding his face, some revengers piercing his sides, the Sacrilegious robbing him, most treading him underfoot, and yet all Christians;
Some Oppressors's grinding his face, Some revengers piercing his sides, the Sacrilegious robbing him, most treading him underfoot, and yet all Christians;
d n2 vvg po31 n1, d n2 vvg po31 n2, dt j vvg pno31, ds vvg pno31 av, cc av d np1;
(14) sermon (DIV2)
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some free from gross and open, yet full of speculative, and secret sins, of envie, malice, and rancour, and yet Christians. But not deceived:
Some free from gross and open, yet full of speculative, and secret Sins, of envy, malice, and rancour, and yet Christians. But not deceived:
d j p-acp j cc j, av j pp-f j, cc j-jn n2, pp-f vvi, n1, cc n1, cc av np1. cc-acp xx vvn:
(14) sermon (DIV2)
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Christ may dwell in us, with our infirmities, so they be but infirmities, but not with our wilfulnesse and hypocrity;
christ may dwell in us, with our infirmities, so they be but infirmities, but not with our wilfulness and hypocrity;
np1 vmb vvi p-acp pno12, p-acp po12 n2, av pns32 vbb p-acp n2, cc-acp xx p-acp po12 n1 cc n1;
(14) sermon (DIV2)
262
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3895
he that taketh courage to venture on a sin, because it is a little one, makes it a great one,
he that Takes courage to venture on a since, Because it is a little one, makes it a great one,
pns31 cst vvz n1 pc-acp vvi p-acp dt n1, c-acp pn31 vbz dt j pi, vvz pn31 dt j pi,
(14) sermon (DIV2)
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3896
and tis not infirmity, but presumption) Christ, saith Saint Bernard, was born indeed in a stable,
and this not infirmity, but presumption) christ, Says Saint Bernard, was born indeed in a stable,
cc pn31|vbz xx n1, cc-acp n1) np1, vvz n1 np1, vbds vvn av p-acp dt n1,
(14) sermon (DIV2)
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3897
but not in a stie, and will bear with something that savours of the man, of the brutish part of the man,
but not in a sty, and will bear with something that savours of the man, of the brutish part of the man,
cc-acp xx p-acp dt n1, cc vmb vvi p-acp pi cst vvz pp-f dt n1, pp-f dt j n1 pp-f dt n1,
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but not with those foul pollutions, those wilful abominations, not with those sins which lay waste the conscience,
but not with those foul pollutions, those wilful abominations, not with those Sins which lay waste the conscience,
cc-acp xx p-acp d j n2, d j n2, xx p-acp d n2 r-crq vvb vvi dt n1,
(14) sermon (DIV2)
262
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and devour all that better part, all that is spirit within us;
and devour all that better part, all that is Spirit within us;
cc vvi d cst jc n1, d cst vbz n1 p-acp pno12;
(14) sermon (DIV2)
262
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3900
He is indeed, a House, a Sanctuary for every troubled soul, but not NONLATINALPHABET a common receptacle for all offenders,
He is indeed, a House, a Sanctuary for every troubled soul, but not a Common receptacle for all offenders,
pns31 vbz av, dt n1, dt n1 p-acp d j-vvn n1, cc-acp xx dt j n1 p-acp d n2,
(14) sermon (DIV2)
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3901
as Celsus bitterly urged against Christ in Origen ) not a companion for theeves and harlots,
as Celsus bitterly urged against christ in Origen) not a Companion for thieves and harlots,
c-acp np1 av-j vvn p-acp np1 p-acp np1) xx dt n1 p-acp n2 cc n2,
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262
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3902
but a Physitian to heal them, not a House for every theefe to lurk in, nor a Temple for Satyrs and prophane persons to dance in.
but a physician to heal them, not a House for every thief to lurk in, nor a Temple for Satyrs and profane Persons to dance in.
cc-acp dt n1 pc-acp vvi pno32, xx dt n1 p-acp d n1 pc-acp vvi p-acp, ccx dt n1 p-acp n2 cc j n2 pc-acp vvi p-acp.
(14) sermon (DIV2)
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3903
If we dwell in Christ, we dwell in a Lamb, which we cannot do with so much of the Lyon and Viper, so much rage,
If we dwell in christ, we dwell in a Lamb, which we cannot do with so much of the lion and Viper, so much rage,
cs pns12 vvb p-acp np1, pns12 vvb p-acp dt n1, r-crq pns12 vmbx vdi p-acp av d pp-f dt n1 cc n1, av d n1,
(14) sermon (DIV2)
262
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3904
so much malice and venom within us. Last of all;
so much malice and venom within us. Last of all;
av d n1 cc n1 p-acp pno12. ord pp-f d;
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262
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3905
some there be (and that not a few) who think they dwell in Christ,
Some there be (and that not a few) who think they dwell in christ,
d pc-acp vbi (cc cst xx dt d) r-crq vvb pns32 vvb p-acp np1,
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3906
when they joyn themselves to such a Church, such a company, such a Congregation, think themselves in the Habitations of peace,
when they join themselves to such a Church, such a company, such a Congregation, think themselves in the Habitations of peace,
c-crq pns32 vvb px32 p-acp d dt n1, d dt n1, d dt n1, vvb px32 p-acp dt n2 pp-f n1,
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3907
when they are in the tents of Ke•ar, of bloacknesse and darknesse;
when they Are in the tents of Ke•ar, of bloacknesse and darkness;
c-crq pns32 vbr p-acp dt n2 pp-f vvb, pp-f n1 cc n1;
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and this is the great errour of those of the Church of Rome, which draws with it all the rest, bears a train like the red Dragons tail in the Revealtion, which swept down a third part of the stars,
and this is the great error of those of the Church of Rome, which draws with it all the rest, bears a train like the read Dragons tail in the Revealtion, which swept down a third part of the Stars,
cc d vbz dt j n1 pp-f d pp-f dt n1 pp-f np1, r-crq vvz p-acp pn31 d dt n1, vvz dt n1 av-j dt j-jn n2 n1 p-acp dt n1, r-crq vvd a-acp dt ord n1 pp-f dt n2,
(14) sermon (DIV2)
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and cast them to the earth.
and cast them to the earth.
cc vvd pno32 p-acp dt n1.
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3910
For doth she not in a manner tell us, that within her Territories we are safe upon what tearms soever we stand with Christ,
For does she not in a manner tell us, that within her Territories we Are safe upon what terms soever we stand with christ,
p-acp vdz pns31 xx p-acp dt n1 vvb pno12, cst p-acp po31 n2 pns12 vbr j p-acp r-crq n2 av pns12 vvb p-acp np1,
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3911
and though we dwell in Christ, that is, perform all Christian duties, yet if we dwell not in her, be not incorporated with her, our faith, our hope, all our endeavours are in vain,
and though we dwell in christ, that is, perform all Christian duties, yet if we dwell not in her, be not incorporated with her, our faith, our hope, all our endeavours Are in vain,
cc cs pns12 vvb p-acp np1, cst vbz, vvb d njp n2, av cs pns12 vvb xx p-acp pno31, vbb xx vvn p-acp pno31, po12 n1, po12 n1, d po12 n2 vbr p-acp j,
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and so instead of a Church, have set upoan Idol, as great an Idol as they have made the Virgin Mary; For the one as well as the other must go for a mother of mercy.
and so instead of a Church, have Set upoan Idol, as great an Idol as they have made the Virgae Marry; For the one as well as the other must go for a mother of mercy.
cc av av pp-f dt n1, vhb vvn n1 n1, c-acp j dt n1 c-acp pns32 vhb vvn dt n1 uh; p-acp dt crd c-acp av c-acp dt n-jn vmb vvi p-acp dt n1 pp-f n1.
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3913
And do we not with grief behold it so in other factions, though as distant from this,
And do we not with grief behold it so in other factions, though as distant from this,
cc vdb pns12 xx p-acp n1 vvb pn31 av p-acp j-jn n2, cs p-acp j p-acp d,
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3914
as the East is from the West? do they not meet in this, to count all goats, that are not within their fold;
as the East is from the West? do they not meet in this, to count all Goats, that Are not within their fold;
c-acp dt n1 vbz p-acp dt n1? vdb pns32 xx vvi p-acp d, pc-acp vvi d n2, cst vbr xx p-acp po32 n1;
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3915
to leave no way to happinesse, but in their company;
to leave no Way to happiness, but in their company;
pc-acp vvi dx n1 p-acp n1, cc-acp p-acp po32 n1;
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do not they look upon their condition, as most deplorable, who do not cast in their lots with them, who are not of the same collection,
do not they look upon their condition, as most deplorable, who do not cast in their lots with them, who Are not of the same collection,
vdb xx pns32 vvi p-acp po32 n1, c-acp ds j, q-crq vdb xx vvi p-acp po32 n2 p-acp pno32, r-crq vbr xx pp-f dt d n1,
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3917
and discipline, of their fraternity, which they call the Church of Christ, why should men thus flatter themselves? tis not our joyning to this particular Church,
and discipline, of their fraternity, which they call the Church of christ, why should men thus flatter themselves? this not our joining to this particular Church,
cc n1, pp-f po32 n1, r-crq pns32 vvb dt n1 pp-f np1, q-crq vmd n2 av vvi px32? pn31|vbz xx po12 vvg p-acp d j n1,
(14) sermon (DIV2)
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3918
or that new fancied, and new gathered Congregation, but our dwelling in Christ, our eating his flesh,
or that new fancied, and new gathered Congregation, but our Dwelling in christ, our eating his Flesh,
cc cst av-j vvd, cc av-j vvn n1, cc-acp po12 n-vvg p-acp np1, po12 n-vvg po31 n1,
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3919
and drinking his blood, our feeding on, and digesting his Doctrine, and Growing thereby, can make us Christians,
and drinking his blood, our feeding on, and digesting his Doctrine, and Growing thereby, can make us Christians,
cc vvg po31 n1, po12 n-vvg a-acp, cc vvg po31 n1, cc vvg av, vmb vvi pno12 njpg2,
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3920
and as an unnecessary separating my self from;
and as an unnecessary separating my self from;
cc p-acp dt j n-vvg po11 n1 p-acp;
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so an uncharitable, and supercilious uniting my self with this, or that Congregation may endanger my estate,
so an uncharitable, and supercilious uniting my self with this, or that Congregation may endanger my estate,
av dt j, cc j n-vvg po11 n1 p-acp d, cc d n1 vmb vvi po11 n1,
(14) sermon (DIV2)
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3922
and title in Christ, and my dwelling in the one, (if I take not heed) may dispossesse me of the other.
and title in christ, and my Dwelling in the one, (if I take not heed) may dispossess me of the other.
cc n1 p-acp np1, cc po11 n-vvg p-acp dt pi, (cs pns11 vvb xx n1) vmb vvi pno11 pp-f dt j-jn.
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3923
For, I conceive, there is no policy, no discipline so essential to the Church, as piety, as our obedience to Christ.
For, I conceive, there is no policy, no discipline so essential to the Church, as piety, as our Obedience to christ.
p-acp, pns11 vvb, pc-acp vbz dx n1, dx n1 av j p-acp dt n1, c-acp n1, c-acp po12 n1 p-acp np1.
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3924
Suppose I were in a wildernesse? did my soul lie, as David speaks, amongst Lions, yet might I dwell in Christ:
Suppose I were in a Wilderness? did my soul lie, as David speaks, among Lions, yet might I dwell in christ:
vvb pns11 vbdr p-acp dt n1? vdd po11 n1 vvi, c-acp np1 vvz, p-acp n2, av vmd pns11 vvi p-acp np1:
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3925
be the government and outward policy what it will; nay, be there but a slender appearance of any, yet might I dwell in Christ;
be the government and outward policy what it will; nay, be there but a slender appearance of any, yet might I dwell in christ;
vbb dt n1 cc j n1 r-crq pn31 vmb; uh-x, vbb a-acp p-acp dt j n1 pp-f d, av vmd pns11 vvi p-acp np1;
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3926
nay, did persecution seal up the Church doors, and leave no power to censure inordinate livers;
nay, did persecution seal up the Church doors, and leave no power to censure inordinate livers;
uh-x, vdd n1 vvi a-acp dt n1 n2, cc vvb dx n1 pc-acp vvi j n2;
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3927
were there no more left then a dic fratri, tell it to thy brother between thee and him,
were there no more left then a Die fratri, tell it to thy brother between thee and him,
vbdr a-acp av-dx av-dc vvn cs dt fw-la fw-la, vvb pn31 p-acp po21 n1 p-acp pno21 cc pno31,
(14) sermon (DIV2)
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3928
yet could I dwell in Christ, else why was their faith commended, who wandered up and down in Sheep-skins,
yet could I dwell in christ, Else why was their faith commended, who wandered up and down in Sheepskins,
av vmd pns11 vvi p-acp np1, av q-crq vbds po32 n1 vvn, r-crq vvd a-acp cc a-acp p-acp n2,
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and Goat-skins, in Deserts and Mountains, in Dens, and Caves of the earth? but then, if we dwell not in Christ; and Goatskins, in Deserts and Mountains, in Dens, and Caves of the earth? but then, if we dwell not in christ;
cc n2, p-acp n2 cc n2, p-acp n2, cc n2 pp-f dt n1? p-acp av, cs pns12 vvb xx p-acp np1;
(14) sermon (DIV2)
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if we do not love him, and keep his Commandements, I cannot see, what Church, what Congregation can be a Sanctuary to shelter us,
if we do not love him, and keep his commandments, I cannot see, what Church, what Congregation can be a Sanctuary to shelter us,
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and our crying the Church, the Church, will be but as the Jews crying the Temple, the Temple of the Lord, but as the sound of brasse,
and our crying the Church, the Church, will be but as the jews crying the Temple, the Temple of the Lord, but as the found of brass,
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or tinkling of a Cymbal, a sad knell, and fearful signe and indication of men departed from Christ,or tinkling of a Cymbal, a sad knell, and fearful Signen and indication of men departed from christ,
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and cast out of doors, being dead in their sins.
and cast out of doors, being dead in their Sins.
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Oh then, let us take heed, as the Apostle exhorts, that no root of bitternesse spring up to trouble us, and thereby to trouble, corrupt, and defile many; that we blesse not our selves in our hearts,
O then, let us take heed, as the Apostle exhorts, that no root of bitterness spring up to trouble us, and thereby to trouble, corrupt, and defile many; that we bless not our selves in our hearts,
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and say we shall have peace, when we walk in these unpeaceable imaginations; call that Religion, which is indeed sensuality:
and say we shall have peace, when we walk in these unpeaceable Imaginations; call that Religion, which is indeed sensuality:
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for when one sayes I am of Paul, and another I am of Apollos, when one sayes, I am of this Congregation,
for when one Says I am of Paul, and Another I am of Apollos, when one Says, I am of this Congregation,
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and another, I am of that, are yet not carnal? and (we may observe) he doth not say, when one is, or when one thinketh he is, but when he sayes, that he is,
and Another, I am of that, Are yet not carnal? and (we may observe) he does not say, when one is, or when one Thinketh he is, but when he Says, that he is,
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when he is so pleased, and delighted in it, so rests upon it, that he must vent and preach,
when he is so pleased, and delighted in it, so rests upon it, that he must vent and preach,
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and publish it to the prejudice, and censure of others, then when they thus say it, are they not carnal? Do they not please themselves,
and publish it to the prejudice, and censure of Others, then when they thus say it, Are they not carnal? Do they not please themselves,
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and commit folly in their own souls;
and commit folly in their own Souls;
cc vvi n1 p-acp po32 d n2;
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where Pride mixeth and ingendereth with covetousnesse and worldly respects, and begets malice, debate, envy, backbiting, persecution, let us then take heed of this;
where Pride mixeth and engendereth with covetousness and worldly respects, and begets malice, debate, envy, backbiting, persecution, let us then take heed of this;
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of this root of bitternesse, that beareth gall and worm-wood, and let us watch over our selves, that we embrace not a name,
of this root of bitterness, that bears Gall and wormwood, and let us watch over our selves, that we embrace not a name,
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for a thing, a Company, for a Church, our humour, and fancy for Christ, and that we do not so joyn our selves with others, that we lose our hold, and place in Christ.
for a thing, a Company, for a Church, our humour, and fancy for christ, and that we do not so join our selves with Others, that we loose our hold, and place in christ.
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And therefore in the last place, let us make a strickt survey, let us impartially commune with our own hearts,
And Therefore in the last place, let us make a strict survey, let us impartially commune with our own hearts,
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and see how we have held up the relation between Christ and us, whether we can truely say, we are his people, and he is our God;
and see how we have held up the Relation between christ and us, whither we can truly say, we Are his people, and he is our God;
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this added to the rest makes up a number, an account, without this our joyning with such a body, such a company,
this added to the rest makes up a number, an account, without this our joining with such a body, such a company,
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nay our appearing in his Courts, our naming him, and calling upon his name, are but cyphers and signifie nothing:
nay our appearing in his Courts, our naming him, and calling upon his name, Are but ciphers and signify nothing:
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tis not the Church, but the spirit of Christ, and our own consciences, which can witnesse to us, that we are inhabitants of the new Jerusalem, and dwell in Christ, we read in the 45. of Gen. that when Jacob had news that his son Joseph lived, his heart fainted; for he beleeved them not;
this not the Church, but the Spirit of christ, and our own Consciences, which can witness to us, that we Are inhabitants of the new Jerusalem, and dwell in christ, we read in the 45. of Gen. that when Jacob had news that his son Joseph lived, his heart fainted; for he believed them not;
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but at the sight of the chariots, which Joseph sent to carry him, his spirit revived; so it is here:
but At the sighed of the chariots, which Joseph sent to carry him, his Spirit revived; so it is Here:
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when we shall be told, or tell our selves (for our selves are the likeliest to bring the news) that we have been of such a Church, of such a Congregation,
when we shall be told, or tell our selves (for our selves Are the likeliest to bring the news) that we have been of such a Church, of such a Congregation,
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and applaud our selves for such a poor, and unsignificant information, blesse our selves, that the lines are fallen unto us in so goodly a place, when we shall have well looked upon,
and applaud our selves for such a poor, and unsignificant information, bless our selves, that the lines Are fallen unto us in so goodly a place, when we shall have well looked upon,
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and examined all the priviledges, and benefits we can gain, by being parts of such a body, all this will not assure us,
and examined all the privileges, and benefits we can gain, by being parts of such a body, all this will not assure us,
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nor fix our anchor deep enough, but will leave us to be tossed up and down upon the waves of uncertainty, will leave us fainting,
nor fix our anchor deep enough, but will leave us to be tossed up and down upon the waves of uncertainty, will leave us fainting,
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and panting under doubt and unbelief;
and panting under doubt and unbelief;
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For (to recollect all in a word.) Our admiring his Majesty, our loving his command, our relying on his protection,
For (to recollect all in a word.) Our admiring his Majesty, our loving his command, our relying on his protection,
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Again, our ense, and feeling of the operation of the spirit of Christ, by the practick efficacy of our knowledge, the actuation and quickning of our faith,
Again, our Ense, and feeling of the operation of the Spirit of christ, by the practic efficacy of our knowledge, the actuation and quickening of our faith,
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and the power of it, working a universal, constant, sincere obedience, these are the chariots, which Christ sends to carry us out of Egypt, unto our celestial Canaan, and when we feel these,
and the power of it, working a universal, constant, sincere Obedience, these Are the chariots, which christ sends to carry us out of Egypt, unto our celestial Canaan, and when we feel these,
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and by a sweet and well gained experience feel the power of them in our souls;
and by a sweet and well gained experience feel the power of them in our Souls;
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then we draw neer in full assurance; then we shall joy fully cry out with Jacob; it is enough:
then we draw near in full assurance; then we shall joy Fully cry out with Jacob; it is enough:
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then we shall know, that our Joseph is alive, and that Christ doth dwell, and live in us of a truth.
then we shall know, that our Joseph is alive, and that christ does dwell, and live in us of a truth.
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And now to conclude, and by way of conclusion, to enforce all these, to imprint and fasten them in your hearts, what other motive need I use then the thing it self? Christ in man, and man in Christ:
And now to conclude, and by Way of conclusion, to enforce all these, to imprint and fasten them in your hearts, what other motive need I use then the thing it self? christ in man, and man in christ:
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for if honour, or delight, or riches will move us, here they are all, not as the world giveth them; but as truth it self giveth them, a sight into which the Angels themselves did stoop, and desire to look into.
for if honour, or delight, or riches will move us, Here they Are all, not as the world gives them; but as truth it self gives them, a sighed into which the Angels themselves did stoop, and desire to look into.
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To be in Christ, to dwell in Christ, if a man did perfectly beleeve it of himself, that he were the man, non diusuperstes maneret said Luther, he would even be swallowed up, and die of immoderate joy.To be in christ, to dwell in christ, if a man did perfectly believe it of himself, that he were the man, non diusuperstes maneret said Luther, he would even be swallowed up, and die of immoderate joy.
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Here now is life and death set before us, Heaven and Hell opened to our very eye:
Here now is life and death Set before us, Heaven and Hell opened to our very eye:
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if we do not dwell in him, if we be not united with him, we shall joyn our selves with somthing else, with flesh and blood, with the glory and vanity of the world, which will but wait upon us to carry us to our grave, feed us up and prepare us for the day of slaughter:
if we do not dwell in him, if we be not united with him, we shall join our selves with something Else, with Flesh and blood, with the glory and vanity of the world, which will but wait upon us to carry us to our grave, feed us up and prepare us for the day of slaughter:
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Oh who would dwel in a Land darker then darknesse it self? who would be united with death? But then,
O who would dwell in a Land Darker then darkness it self? who would be united with death? But then,
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if we dwell in him, and he in us, if he call us, my little children, and we cry Abba Father, then:
if we dwell in him, and he in us, if he call us, my little children, and we cry Abba Father, then:
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what then? who can utter it? the tongue of men and Angels cannot expresse it,
what then? who can utter it? the tongue of men and Angels cannot express it,
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then as he said to the Father, all thine are mine, and mine thine, so all his is ours,
then as he said to the Father, all thine Are mine, and mine thine, so all his is ours,
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and all that is ours is his:
and all that is ours is his:
cc d cst vbz png12 vbz png31:
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our miseries are his, and when we suffer, we do but fill up that which was behinde of the affliction of Christ.
our misery's Are his, and when we suffer, we do but fill up that which was behind of the affliction of christ.
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He is in bonds, in disgrace, in prison with us, and we bear them joyfully, He is in bonds, in disgrace, in prison with us, and we bear them joyfully,
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for we bear them with him, who beareth all things: our miseries, nay, our sins are his;
for we bear them with him, who bears all things: our misery's, nay, our Sins Are his;
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he took them upon his shoulder, upon his account; he sweat, he groaned, he died under them, and by dying took away their strength,
he took them upon his shoulder, upon his account; he sweat, he groaned, he died under them, and by dying took away their strength,
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nay, our good deeds are his, and if they were not his, they were not good;
nay, our good Deeds Are his, and if they were not his, they were not good;
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for by him we offer them unto God, by his hand, in his name, he is the Priest that prepares and consecrates them, our prayers, our preaching, our hearing, our alms, our fasting,
for by him we offer them unto God, by his hand, in his name, he is the Priest that prepares and consecrates them, our Prayers, our preaching, our hearing, our alms, our fasting,
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if they were not his, were but as the Father calls the Heathen mans virtues, NONLATINALPHABET, a faire name, a title of health upon a box of poison, the letter Tan written in the forehead of a reprobate.
if they were not his, were but as the Father calls the Heathen men Virtues,, a fair name, a title of health upon a box of poison, the Letter Tan written in the forehead of a Reprobate.
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Again, (to make up the reciprocation) as all ours are his, so all his are ours;
Again, (to make up the reciprocation) as all ours Are his, so all his Are ours;
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what shall I say, his poverty, his dishonour, his sufferings, his Crosse are ours; yes, they are ours, because they are his;
what shall I say, his poverty, his dishonour, his sufferings, his Cross Are ours; yes, they Are ours, Because they Are his;
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if they had not been his, they could not be ours, none being able to make satisfaction but he, none that could transfer any thing upon man,
if they had not been his, they could not be ours, none being able to make satisfaction but he, none that could transfer any thing upon man,
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but he that was the Son of man, and Son of God, and his Miracles were orus;
but he that was the Son of man, and Son of God, and his Miracles were orus;
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For, for us men, and for our Salvation were they wrought: His Innocency, his purity, his Obedience are ours;
For, for us men, and for our Salvation were they wrought: His Innocency, his purity, his obedience Are ours;
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For God so deales with us, for his sake, as if we were, as if we our selves had satisfyed.
For God so deals with us, for his sake, as if we were, as if we our selves had satisfied.
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Let St. Paul conclude for me, in that divine and heavenly close of his third Chap. of the 1. Ep. to the Cor. whether Paul or Apollo, or Cephas, or the word,
Let Saint Paul conclude for me, in that divine and heavenly close of his third Chap. of the 1. Epistle to the Cor. whither Paul or Apollo, or Cephas, or the word,
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or life, or death, or things present, or things to come, all are yours, and you are Christs,
or life, or death, or things present, or things to come, all Are yours, and you Are Christ,
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and Christ is Gods, and if we be Christs, then be we heires, joynt heires with Jesus Christ,
and christ is God's, and if we be Christ, then be we Heirs, joint Heirs with jesus christ,
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as he is heire, so have we in him, right and title, to be heires, and so we receive eternal happinesse, not onely as a gift, but as an inheritance;
as he is heir, so have we in him, right and title, to be Heirs, and so we receive Eternal happiness, not only as a gift, but as an inheritance;
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in a word, we live with him, we suffer with him, we are buryed with him, we rise with him,
in a word, we live with him, we suffer with him, we Are buried with him, we rise with him,
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and when he shall come again in glory, we who dwell in him now, shall be ever with him,
and when he shall come again in glory, we who dwell in him now, shall be ever with him,
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even dwell and reign with him for evermore.
even dwell and Reign with him for evermore.
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THE FIFTH SERMON. EZEKIEL 33.11.
THE FIFTH SERMON. EZEKIELEM 33.11.
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As I live, saith the Lord, I have no pleasure in the death of the wicked.
As I live, Says the Lord, I have no pleasure in the death of the wicked.
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Turne ye, Turne ye from your evill wayes: For why will you die oh House of Israel.
Turn you, Turn you from your evil ways: For why will you die o House of Israel.
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WEE have here a sudden and vehement out-cry;
we have Here a sudden and vehement outcry;
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Turne yee, Turne yee, and those events which are sudden and vehement (the Philosopher tells us) doe NONLATINALPHABET, doe leave some notable mark and improssion behind them;Turn ye, Turn ye, and those events which Are sudden and vehement (the Philosopher tells us) doe, do leave Some notable mark and improssion behind them;
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an Earthquake shakes, and dislocates the Earth; a Whirlwinde rends the Mountaines, and breakes in pieces the Rocks;
an Earthquake shakes, and dislocate the Earth; a Whirlwind rends the Mountains, and breaks in Pieces the Rocks;
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what is sudden, at once strikes us with feare and admiration. Certainly reverenter pensandum est, saith the Father, This call of the Prophet requires a serious, and reverend Consideration:
what is sudden, At once strikes us with Fear and admiration. Certainly Reverenter pensandum est, Says the Father, This call of the Prophet requires a serious, and reverend Consideration:
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For if this vehement ingemination be not sharpe and keene enough to enter our Soules, and divide asunder the joynts and the marrow;
For if this vehement ingemination be not sharp and keen enough to enter our Souls, and divide asunder the Joints and the marrow;
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here is a quare moriemini; a Reason, to set an edge on them;
Here is a quare Die; a Reason, to Set an edge on them;
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if his Gracious and Earnest call, his Turne, and his Turne will not Turn us, hee hath placed Death in the way, that King of Terrours, to affright us;
if his Gracious and Earnest call, his Turn, and his Turn will not Turn us, he hath placed Death in the Way, that King of Terrors, to affright us;
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If we be not willing to dye, wee must be willing to Turne; If wee will heare Reason;
If we be not willing to die, we must be willing to Turn; If we will hear Reason;
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wee must hearken to his Voice; and if hee thus sends his Prophets after us, sends forth his voice from Heaven after us;
we must harken to his Voice; and if he thus sends his prophets After us, sends forth his voice from Heaven After us;
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if he make his Justice and mercy his joynt Commissioners to force us back;
if he make his justice and mercy his joint Commissioners to force us back;
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If hee invite us to Turne, and threaten us, if wee doe not Turne; either Love,
If he invite us to Turn, and threaten us, if we do not Turn; either Love,
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or Feare must prevaile with us, to Turne with all our Hearts.
or fear must prevail with us, to Turn with all our Hearts.
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And in this is set forth the singular Mercy of our most Gracious God, parcendo admonet, ut corrigamur poenitendo; before he strikes, hee speakes:
And in this is Set forth the singular Mercy of our most Gracious God, parcendo Admonet, ut corrigamur poenitendo; before he strikes, he speaks:
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When he bends his Bow, when his deadly arrowes are on the string; yet his warning flyes, before his shaft;
When he bends his Bow, when his deadly arrows Are on the string; yet his warning flies, before his shaft;
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his word is sent out, before the judgement; the light•ing is before his Thunder, Ecce, saith Origen, antequam Ʋulneramur, monemur;
his word is sent out, before the judgement; the light•ing is before his Thunder, Ecce, Says Origen, antequam Ʋulneramur, monemur;
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when we (as the Israelites here) are running on into the very Jawes of Death;
when we (as the Israelites Here) Are running on into the very Jaws of Death;
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when we are sporting with our Destruction in articulo mortis, when Death is ready to selfe on us,
when we Are sporting with our Destruction in articulo mortis, when Death is ready to self on us,
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and the pitt opens her mouth, to take us in;
and the pit Opens her Mouth, to take us in;
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he calls and calls againe, Turne yee, Turne ye from your evill Wayes, and if all this be too little,
he calls and calls again, Turn ye, Turn you from your evil Ways, and if all this be too little,
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if wee still venture on, and drive forward in forbidden and dangerous wayes, he drawes a Sword against us, sets before us, the horror of Death it self;
if we still venture on, and drive forward in forbidden and dangerous ways, he draws a Sword against us, sets before us, the horror of Death it self;
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Quare moriemini? Why will you die? still it is his word, before his blow;Quare Die? Why will you die? still it is his word, before his blow;
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but by inspiration, and immediate Revelation; by a divine Character, and impression made in their soules;
but by inspiration, and immediate Revelation; by a divine Character, and impression made in their Souls;
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his Convertimini, before his moriemini, his praelusoria arma, before his Decretoria; his blunt before his sharp; his Exhortations, before the Sentence:
his Convertimini, before his Die, his praelusoria arma, before his Decretoria; his blunt before his sharp; his Exhortations, before the Sentence:
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non parcit ut parcat, non miseretur, ut misereatur; he is full in his Expressions, that he may be sparing in his wrath;non parcit ut parcat, non miseretur, ut misereatur; he is full in his Expressions, that he may be sparing in his wrath;
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he speakes words clothed with Death, That we may not die, and is so severe,
he speaks words clothed with Death, That we may not die, and is so severe,
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as to threaten Death, that hee may make roome for his Mercy, and not inflict it;
as to threaten Death, that he may make room for his Mercy, and not inflict it;
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Why will you die? there is Virtue and Power in it, to quicken and rowse us up;Why will you die? there is Virtue and Power in it, to quicken and rouse us up;
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to drive us out of our Evill wayes, that wee may live for ever. This is the summe of these words:
to drive us out of our Evil ways, that we may live for ever. This is the sum of these words:
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The parts are Two. 1. An Exhortation, and Secondly an Obtestation, or Expostulation: or a Duty; and a Reason urging,
The parts Are Two. 1. an Exhortation, and Secondly an Obtestation, or Expostulation: or a Duty; and a Reason urging,
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and inforcing that Duty: The Exhortation, or Duty is plaine, Turne yee, Turne ye from your Evill wayes;
and enforcing that Duty: The Exhortation, or Duty is plain, Turn ye, Turn you from your Evil ways;
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The Obtestation or Reason as plaine, Quarè moriemini? Why will yee Dye, oh House of Israel? I call the Obtestation or Expostulation, a Reason; and good Reason I should doe so;
The Obtestation or Reason as plain, Quarè Die? Why will ye Die, o House of Israel? I call the Obtestation or Expostulation, a Reason; and good Reason I should do so;
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for the Moriemini is a good Reason;
for the Die is a good Reason;
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That wee may not Dye, a good Reason why we should Turne; but tendered to us by way of expostulation, is another reason,
That we may not Die, a good Reason why we should Turn; but tendered to us by Way of expostulation, is Another reason,
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and makes the reason operative, and full of efficacy; makes it NONLATINALPHABET, a reason invincible, unanswerable;
and makes the reason operative, and full of efficacy; makes it, a reason invincible, unanswerable;
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For this very expostulation, is an Evidence faire and plaine enough, that he would not have us die; and then 'tis as plaine;
For this very expostulation, is an Evidence fair and plain enough, that he would not have us die; and then it's as plain;
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That if we die, we have killed and destroyed our selves against his will: Of these two then in their order;
That if we die, we have killed and destroyed our selves against his will: Of these two then in their order;
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and first of the exhortation, and Duty, in which we shall passe by these steps, or degrees;
and First of the exhortation, and Duty, in which we shall pass by these steps, or Degrees;
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1. Look up upon the Author; consider, whose exhortation it is. 2ly, The Duty itself;
1. Look up upon the Author; Consider, whose exhortation it is. 2ly, The Duty itself;
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and in the last place, pugnacem calorem, that lively, and forcible heat of Iteration and Ingemination, Convertimini, Convertimini, Turne ye, Turne ye;
and in the last place, pugnacem calorem, that lively, and forcible heat of Iteration and Ingemination, Convertimini, Convertimini, Turn you, Turn you;
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the very life and soul of Exhortation. Turne ye, Turne ye, saith the Lord.
the very life and soul of Exhortation. Turn you, Turn you, Says the Lord.
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And first, we aske, Quis? who is he that is thus urgent, and earnest? and as we read, it is Ezekiel the Prophet,
And First, we ask, Quis? who is he that is thus urgent, and earnest? and as we read, it is Ezekielem the Prophet,
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and of Prophets, Saint Peter tells us that they spake NONLATINALPHABET, as they were moved by the Spirit of God;
and of prophets, Saint Peter tells us that they spoke, as they were moved by the Spirit of God;
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and they received the word, non auribus, sed animis, not by the hearing of the eare;
and they received the word, non auribus, sed animis, not by the hearing of the ear;
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so that this Exhortation to Repentance, will prove to be an Oracle from Heaven, to be NONLATINALPHABET, to be a Divine and Celestiall remedy, to be the prescript of Wisedome it self,
so that this Exhortation to Repentance, will prove to be an Oracle from Heaven, to be, to be a Divine and Celestial remedy, to be the prescript of Wisdom it self,
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and to have been written with the finger of God.
and to have been written with the finger of God.
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And indeed we shal find that this duty of Turning, the true nature of Repentance, was never taught in the School of Nature, never found in its true effigies and Image, in all its lines and Dimensions, in the books of the Heathen. The Aristotelians had their Expiations;
And indeed we shall find that this duty of Turning, the true nature of Repentance, was never taught in the School of Nature, never found in its true effigies and Image, in all its lines and Dimensions, in the books of the Heathen. The Aristotelians had their Expiations;
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the Platonicks their purgations; The Pithagoreans their Erinnys; but not in relation to God, or his Divine Goodnesse and Providence;
the Platonics their purgations; The Pithagoreans their Erinnys; but not in Relation to God, or his Divine goodness and Providence;
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Et à ratione ejus tantum absuit, quantum à rationus autore, and were as farre to seek of the true reason, Et à ratione His Tantum absuit, quantum à rationus author, and were as Far to seek of the true reason,
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and Nature of Repentance, as they were of the God of reason himself:
and Nature of Repentance, as they were of the God of reason himself:
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many usefull lessons they have given us, and some imperfect descriptions of it, but those did rise no higher then the spring from whence they did flow, from the Treasure of Nature,
many useful Lessons they have given us, and Some imperfect descriptions of it, but those did rise no higher then the spring from whence they did flow, from the Treasure of Nature,
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and therefore could not lift them up to the sight of that peace and rest which is eternall;
and Therefore could not lift them up to the sighed of that peace and rest which is Eternal;
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They were as waters to refresh them, and they that tasted deepest of them, had most ease,
They were as waters to refresh them, and they that tasted Deepest of them, had most ease,
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and by living NONLATINALPHABET, according to the directions of Nature, gain'd that NONLATINALPHABET, that Peace and composedness of minde, which they call'd their Happinesse,
and by living, according to the directions of Nature, gained that, that Peace and composedness of mind, which they called their Happiness,
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and was all they could attain to.
and was all they could attain to.
cc vbds d pns32 vmd vvi p-acp.
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Tully and Cato had not such divided, distracted souls, as Cataline, and Cethegus; Seneca and hadnot those ictus & laniatus, those Gashes and Rents in his heart, as Nero had; Tully and Cato had not such divided, distracted Souls, as Cataline, and Cethegus; Senecca and hadnot those ictus & Laniatus, those Gashes and Rends in his heart, as Nero had;
np1 cc np1 vhd xx d vvn, j-vvn n2, c-acp np1, cc np1; np1 cc vmbx d fw-la cc fw-la, d n2 cc n2 p-acp po31 n1, c-acp np1 vhd;
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even their Dreames were more sweet and pleasant, then those of other men;
even their Dreams were more sweet and pleasant, then those of other men;
av po32 n2 vbdr av-dc j cc j, cs d pp-f j-jn n2;
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as being the resultancies, and Eccho's of those virtuous Actions, which they drew out in themselves by no other hand, then that of Nature;
as being the resultancies, and Echo's of those virtuous Actions, which they drew out in themselves by no other hand, then that of Nature;
c-acp vbg dt n2, cc n2 pp-f d j n2, r-crq pns32 vvd av p-acp px32 p-acp dx j-jn n1, cs d pp-f n1;
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which lookt not beyond that frailty, which she might easily discover in her self, and so measur'd out their happinesse but by the Span, by this present life;
which looked not beyond that frailty, which she might Easily discover in her self, and so measured out their happiness but by the Span, by this present life;
r-crq vvd xx p-acp d n1, r-crq pns31 vmd av-j vvi p-acp po31 n1, cc av vvd av po32 n1 cc-acp p-acp dt n1, p-acp d j n1;
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or if she did see a glimpse and faint shew, of a future estate, she did but see,
or if she did see a glimpse and faint show, of a future estate, she did but see,
cc cs pns31 vdd vvi dt n1 cc j n1, pp-f dt j-jn n1, pns31 vdd p-acp vvi,
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and guesse at it, and knew no more. Reason it self did Teach them thus much, that sin was unreasonable;
and guess At it, and knew no more. Reason it self did Teach them thus much, that since was unreasonable;
cc vvi p-acp pn31, cc vvd av-dx av-dc. n1 pn31 n1 vdd vvi pno32 av av-d, cst n1 vbds j;
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Nature it self had set a mark upon it, omne malum aut timore, aut pudore suffudit, had either struck vice pale, Nature it self had Set a mark upon it, omne malum Or Timore, Or Pudore suffudit, had either struck vice pale,
n1 pn31 n1 vhd vvn dt n1 p-acp pn31, fw-la fw-la fw-la fw-la, fw-la fw-la n1, vhd av-d vvn n1 j,
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or died it in a blush;
or died it in a blush;
cc vvd pn31 p-acp dt n1;
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and as it is in civil actions, so is it in our turn, in our repentance,
and as it is in civil actions, so is it in our turn, in our Repentance,
cc c-acp pn31 vbz p-acp j n2, av vbz pn31 p-acp po12 vvi, p-acp po12 n1,
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did either loose their joynts, or change their Countenance, and put them in mind of their deviation from her rules, by the shame of the fact,
did either lose their Joints, or change their Countenance, and put them in mind of their deviation from her rules, by the shame of the fact,
vdd d vvi po32 n2, cc vvi po32 n1, cc vvd pno32 p-acp n1 pp-f po32 n1 p-acp po31 n2, p-acp dt n1 pp-f dt n1,
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and the feare they had to be taken in it;
and the Fear they had to be taken in it;
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which two made up that fraenum naturae, that bridle of Nature, to give them a checque,
which two made up that fraenum naturae, that bridle of Nature, to give them a checque,
r-crq crd vvn a-acp d vvb fw-la, cst vvb pp-f n1, pc-acp vvi pno32 dt fw-fr,
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and Turne, but not unto the Lord.
and Turn, but not unto the Lord.
cc vvb, p-acp xx p-acp dt n1.
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For were there ther Heaven nor Hell, neither reward nor punishment, yet whilst we carry about with us this ligh tof Reason, sinne must needs have a soule face, being so unlike unto Reason,
For were there there Heaven nor Hell, neither reward nor punishment, yet while we carry about with us this ligh tof Reason, sin must needs have a soul face, being so unlike unto Reason,
c-acp vbdr a-acp pc-acp n1 ccx n1, dx n1 ccx n1, av cs pns12 vvb a-acp p-acp pno12 d j n1 n1, n1 vmb av vhi dt n1 n1, vbg av av-j p-acp n1,
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and if we would suffer her to come in to rescue, when our loose affections are so violent, we should not receive so many foiles as we doe;
and if we would suffer her to come in to rescue, when our lose affections Are so violent, we should not receive so many foils as we do;
cc cs pns12 vmd vvi pno31 pc-acp vvi p-acp pc-acp vvi, c-crq po12 j n2 vbr av j, pns12 vmd xx vvi av d n2 c-acp pns12 vdb;
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a naturâ sequitur ut meliora probantes, peiorum poeniteat, Not to sinne, to forsake sinne, Nature it self teacheth; a naturâ sequitur ut Meliora probantes, peiorum poeniteat, Not to sin, to forsake sin, Nature it self Teaches;
dt fw-la fw-la fw-la fw-la fw-la, fw-la j, xx p-acp n1, pc-acp vvi n1, n1 pn31 n1 vvz;
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but Nature never pointed out to this board, this planck of Repentance, to bring a shipwrackt soul to that haven of rest, which is like it self,
but Nature never pointed out to this board, this plank of Repentance, to bring a shipwrecked soul to that Haven of rest, which is like it self,
cc-acp n1 av-x vvd av p-acp d n1, d n1 pp-f n1, pc-acp vvi dt vvd n1 p-acp d n1 pp-f n1, r-crq vbz av-j pn31 n1,
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and for which it was made Immortall.
and for which it was made Immortal.
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Turne ye, turne ye, is dictum Domini, a Doctrine, which came down from Heaven, and was brought down from thence by him, who brought life and Immortality to light.Turn you, turn you, is dictum Domini, a Doctrine, which Come down from Heaven, and was brought down from thence by him, who brought life and Immortality to Light.
vvb pn22, vvb pn22, vbz fw-la fw-la, dt n1, r-crq vvd a-acp p-acp n1, cc vbds vvn a-acp p-acp av p-acp pno31, r-crq vvd n1 cc n1 pc-acp vvi.
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For it was impossible, that it should ever have fallen within the conceit of any reasonable creature, to set down and determine, what satisfaction was to be made for an offence committed against a God of Infinite Majesty, what fit recompence could God receive from the hand of Dust and Ashes? what way could they find out to redeem themselves, who were sold under sinne? Ten thousand Worlds were too little to pay downe for the least of those sinnes, which we drink down, as an Oxe doth water;
For it was impossible, that it should ever have fallen within the conceit of any reasonable creature, to Set down and determine, what satisfaction was to be made for an offence committed against a God of Infinite Majesty, what fit recompense could God receive from the hand of Dust and Ashes? what Way could they find out to Redeem themselves, who were sold under sin? Ten thousand World's were too little to pay down for the least of those Sins, which we drink down, as an Ox does water;
p-acp pn31 vbds j, cst pn31 vmd av vhi vvn p-acp dt n1 pp-f d j n1, pc-acp vvi a-acp cc vvi, q-crq n1 vbds pc-acp vbi vvn p-acp dt n1 vvn p-acp dt n1 pp-f j n1, r-crq j n1 vmd np1 vvi p-acp dt n1 pp-f n1 cc n2? q-crq n1 vmd pns32 vvi av pc-acp vvi px32, r-crq vbdr vvn p-acp n1? crd crd n2 vbdr av j pc-acp vvi a-acp p-acp dt ds pp-f d n2, r-crq pns12 vvb a-acp, c-acp dt n1 vdz vvi;
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The Occan would not wash off the least spot, that defiles us;
The Occan would not wash off the least spot, that defiles us;
dt n1 vmd xx vvi a-acp dt ds n1, cst vvz pno12;
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all the beasts of the Mountains will not make a sacrifice, spiritus fractus sacrificia Dei, other Sacrifices have been the Inventions of men, of the Chaldeans and Cyprians, and but occasionally,
all the beasts of the Mountains will not make a sacrifice, spiritus fractus Sacrifice Dei, other Sacrifices have been the Inventions of men, of the Chaldeans and Cyprians, and but occasionally,
d dt n2 pp-f dt n2 vmb xx vvi dt n1, fw-la fw-la fw-la fw-la, j-jn n2 vhb vbn dt n2 pp-f n2, pp-f dt np1 cc njp2, cc p-acp av-j,
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and upon a kind of Necessity, providently enjoyn'd by God:
and upon a kind of Necessity, providently enjoined by God:
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but a relenting, Turning Heart, is his Sacrifice, nay his Sacrifices, instar omnium, worth all the Sacrifices in the world;
but a relenting, Turning Heart, is his Sacrifice, nay his Sacrifices, instar omnium, worth all the Sacrifices in the world;
cc-acp dt j-vvg, vvg n1, vbz po31 vvi, uh po31 n2, n1 fw-la, j d dt n2 p-acp dt n1;
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his owne Invention, his own Injunction;
his own Invention, his own Injunction;
po31 d n1, po31 d n1;
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his owne dictum; his own command, NONLATINALPHABET, he hath but one Sacrifice, and that is the sacrifice of purgation; a clensed;
his own dictum; his own command,, he hath but one Sacrifice, and that is the sacrifice of purgation; a cleansed;
po31 d fw-la; po31 d n1,, pns31 vhz p-acp crd n1, cc d vbz dt n1 pp-f n1; av vvd;
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purged, Contrite heart, a new Creature. For when the Inventions of men were at a stand;
purged, Contrite heart, a new Creature. For when the Inventions of men were At a stand;
vvn, j n1, dt j n1. p-acp c-crq dt n2 pp-f n2 vbdr p-acp dt n1;
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and weather-beat vessel into the Haven, where they would be;
and weather-beat vessel into the Haven, where they would be;
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when discourse and reason were posed, and cold make no progresse at all in the wayes of Happinesse, not so farre as to see our want and need of it;
when discourse and reason were posed, and cold make no progress At all in the ways of Happiness, not so Far as to see our want and need of it;
c-crq n1 cc n1 vbdr vvn, cc j-jn vvi dx n1 p-acp d p-acp dt n2 pp-f n1, xx av av-j c-acp pc-acp vvi po12 n1 cc n1 pp-f pn31;
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when the Earth was barren, and could not bring forth this feed of Repentance;
when the Earth was barren, and could not bring forth this feed of Repentance;
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Deus eam sevit, saith Tert. God himself sow'd it in the world, made it publici juris, known to all the world; Deus eam Sevit, Says Tert God himself sowed it in the world, made it publici Juris, known to all the world;
fw-la fw-la fw-la, vvz np1 np1 px31 vvd pn31 p-acp dt n1, vvd pn31 fw-la fw-la, vvn p-acp d dt n1;
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That he would accept of a Turne of true Repentance, as the onely means to wash away the guilt of sinne,
That he would accept of a Turn of true Repentance, as the only means to wash away the guilt of sin,
cst pns31 vmd vvi pp-f dt vvb pp-f j n1, c-acp dt j n2 pc-acp vvi av dt n1 pp-f n1,
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and reconcile the Creature to his Maker;
and reconcile the Creature to his Maker;
cc vvi dt n1 p-acp po31 n1;
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so that, as Theodoret called the Redemption of mankind, the fairest, and most eminent part of Gods Providence and Wisdome;
so that, as Theodoret called the Redemption of mankind, the Fairest, and most eminent part of God's Providence and Wisdom;
av cst, c-acp np1 vvn dt n1 pp-f n1, dt js, cc av-ds j n1 pp-f npg1 n1 cc n1;
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so may we too, give Repentance a Place, and share, as without which the former, in respect of any benefit, which can arise to us, is frust rate & of no effect.
so may we too, give Repentance a Place, and share, as without which the former, in respect of any benefit, which can arise to us, is frust rate & of no Effect.
av vmb pns12 av, vvb n1 dt n1, cc n1, c-acp p-acp r-crq dt j, p-acp n1 pp-f d n1, r-crq vmb vvi p-acp pno12, vbz vvn n1 cc pp-f dx n1.
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A thing indeed it is which may seem strange to flesh and blood, and Lactantius tells us, that Tully thought it impossible, A thing indeed it is which may seem strange to Flesh and blood, and Lactantius tells us, that Tully Thought it impossible,
dt n1 av pn31 vbz r-crq vmb vvi j p-acp n1 cc n1, cc np1 vvz pno12, cst np1 vvd pn31 j,
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but a strange thing it may seem, that the sigh of a broken heart, should slumber a Tempest, That our sorrow should bind the hands of Majesty, that our Repentance should make God himself repent,
but a strange thing it may seem, that the sighs of a broken heart, should slumber a Tempest, That our sorrow should bind the hands of Majesty, that our Repentance should make God himself Repent,
cc-acp dt j n1 pn31 vmb vvi, cst dt n1 pp-f dt j-vvn n1, vmd vvi dt n1, cst po12 n1 vmd vvi dt n2 pp-f n1, cst po12 n1 vmd vvi np1 px31 vvi,
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and our Turne, Turne him from his wrath, and a change in us, alter his Decree;
and our Turn, Turn him from his wrath, and a change in us, altar his decree;
cc po12 vvb, vvb pno31 p-acp po31 n1, cc dt vvb p-acp pno12, vvb po31 n1;
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and therefore to Iulian that cursed Apostate, it appear'd in a worse shape, not onely as strange,
and Therefore to Iulian that cursed Apostate, it appeared in a Worse shape, not only as strange,
cc av p-acp np1 cst j-vvn n1, pn31 vvd p-acp dt jc n1, xx av-j c-acp j,
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but as ridiculous, and where he bitterly derides Constantine for the profession of Christianity, he makes up his scoffe with the contempt and derision of Repentance, NONLATINALPHABET,
but as ridiculous, and where he bitterly derides Constantine for the profession of Christianity, he makes up his scoff with the contempt and derision of Repentance,,
cc-acp c-acp j, cc c-crq pns31 av-j vvz np1 p-acp dt n1 pp-f np1, pns31 vvz a-acp po31 n1 p-acp dt n1 cc n1 pp-f n1,,
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and whosoever is a corrupter or defiler of Women, whosoever is a man-slayer, whosoever is an uncleane Person, may be secure;
and whosoever is a corrupter or defiler of Women, whosoever is a manslayer, whosoever is an unclean Person, may be secure;
cc r-crq vbz dt jc cc n1 pp-f n2, r-crq vbz dt n1, r-crq vbz dt j n1, vmb vbi j;
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'tis but dipping himself in a little water, and he is forthwith clean, yea, though he wallow again,
it's but dipping himself in a little water, and he is forthwith clean, yea, though he wallow again,
pn31|vbz p-acp vvg px31 p-acp dt j n1, cc pns31 vbz av j, uh, cs pns31 vvb av,
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and againe in the same mire; pollute himself with the same monstrous sinnes; let him but say, he hath sinned, and at the very word, the sinne vanisheth;
and again in the same mire; pollute himself with the same monstrous Sins; let him but say, he hath sinned, and At the very word, the sin Vanishes;
cc av p-acp dt d n1; vvi px31 p-acp dt d j n2; vvb pno31 p-acp vvb, pns31 vhz vvn, cc p-acp dt j n1, dt n1 vvz;
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let him but Smite his breast, or strike his forehead, and he shall presently, without more adoe, become as white as snow;
let him but Smite his breast, or strike his forehead, and he shall presently, without more ado, become as white as snow;
vvb pno31 p-acp vvi po31 n1, cc vvi po31 n1, cc pns31 vmb av-j, p-acp dc n1, vvn p-acp j-jn c-acp n1;
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And 'tis no marvaile to hear an Apostate blaspheme (for his Apostacie it self, was blasphemy) no more,
And it's no marvel to hear an Apostate Blaspheme (for his Apostasy it self, was blasphemy) no more,
cc pn31|vbz dx n1 pc-acp vvi dt n1 vvb (c-acp po31 n1 pn31 n1, vbds n1) dx av-dc,
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then 'tis to heare a Devill Curse;
then it's to hear a devil Curse;
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both are fallen from their first estate, and both hate that estate, from whence they are fallen,
both Are fallen from their First estate, and both hate that estate, from whence they Are fallen,
d vbr vvn p-acp po32 ord n1, cc d n1 cst n1, p-acp c-crq pns32 vbr vvn,
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and they both howle together for that which they might have kept, and would not:
and they both howl together for that which they might have kept, and would not:
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when the will hath captivated it self under sinne;
when the will hath captivated it self under sin;
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upon Repentance, there is Dictum Domini, thus saith the Lord, and this is enough to shame all the witt;
upon Repentance, there is Dictum Domini, thus Says the Lord, and this is enough to shame all the wit;
p-acp n1, pc-acp vbz fw-la fw-la, av vvz dt n1, cc d vbz av-d pc-acp vvi d dt n1;
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and confute all the Blasphemy of the world;
and confute all the Blasphemy of the world;
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As I live, saith the Lord, I will not the death of a sinner, but that he Turne: As I live, Says the Lord, I will not the death of a sinner, but that he Turn:
c-acp pns11 vvb, vvz dt n1, pns11 vmb xx dt n1 pp-f dt n1, cc-acp cst pns31 vvb:
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and in this consists the Priviledge and power of our Turn; this makes Repentance a Virtue,
and in this consists the Privilege and power of our Turn; this makes Repentance a Virtue,
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and by this word, this Institution, and the Grace of God annexed to it, A Turne shall free us from Death;
and by this word, this Institution, and the Grace of God annexed to it, A Turn shall free us from Death;
cc p-acp d n1, d n1, cc dt n1 pp-f np1 vvn p-acp pn31, dt vvb vmb vvi pno12 p-acp n1;
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a Teare shall shake the powers of Heaven;
a Tear shall shake the Powers of Heaven;
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a repentant Sigh shall put the Angels into Passion; and our Turning from our Sinne shall Turne God himself,
a repentant Sighs shall put the Angels into Passion; and our Turning from our Sin shall Turn God himself,
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even Turne him from his fierce wrath, and strike the Sword out of his hand.
even Turn him from his fierce wrath, and strike the Sword out of his hand.
av vvb pno31 p-acp po31 j n1, cc vvi dt n1 av pp-f po31 n1.
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Turne ye, Turne ye, then is Dictum Domini, a voice from Heaven, a command from God himself;Turn you, Turn you, then is Dictum Domini, a voice from Heaven, a command from God himself;
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And it is the voice and dictate of his Wisdom, an Attribute which he much delights in, more then in any of the rest, saith Naz. for it directs his power,
And it is the voice and dictate of his Wisdom, an Attribute which he much delights in, more then in any of the rest, Says Nazareth for it directs his power,
cc pn31 vbz dt n1 cc vvi pp-f po31 n1, dt n1 r-crq pns31 av-d vvz p-acp, av-dc cs p-acp d pp-f dt n1, vvz np1 p-acp pn31 vvz po31 n1,
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for whatsoever he doth, is done in wisedome, in Order, Number, and Measure, whatsoever he doth, is best:
for whatsoever he does, is done in Wisdom, in Order, Number, and Measure, whatsoever he does, is best:
p-acp r-crq pns31 vdz, vbz vdn p-acp n1, p-acp n1, n1, cc n1, r-crq pns31 vdz, vbz js:
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his raine falls not, his Arrowes fly not, but where they should, to the marke, which his Wisedome hath set up;
his rain falls not, his Arrows fly not, but where they should, to the mark, which his Wisdom hath Set up;
po31 n1 vvz xx, po31 n2 vvb xx, cc-acp c-crq pns32 vmd, p-acp dt n1, r-crq po31 n1 vhz vvn a-acp;
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It accompanies his Justice, and make his wayes equall, in all the disproportion and dissimilitude, which can shew it self to an eye of flesh:
It Accompanies his justice, and make his ways equal, in all the disproportion and dissimilitude, which can show it self to an eye of Flesh:
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It made all his Judgements and Statutes; It breathed forth his Promises, and Menaces, and will make them good;
It made all his Judgments and Statutes; It breathed forth his Promises, and Menaces, and will make them good;
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in Wisedome he made the Heavens; and in Wisedome he kindled the fire of Hell; nothing can be done in this world, or the next, which should not be done:
in Wisdom he made the Heavens; and in Wisdom he kindled the fire of Hell; nothing can be done in this world, or the next, which should not be done:
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Againe, it orders his Mercy, for though he will have Mercy on whom he will have Mercy;
Again, it order his Mercy, for though he will have Mercy on whom he will have Mercy;
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yet he will not let it fall, but where he should, not into any Vessell, but that which is fit to receive it:
yet he will not let it fallen, but where he should, not into any Vessel, but that which is fit to receive it:
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for his Wisedome is over all his works, as well as his Mercy; he would save us,
for his Wisdom is over all his works, as well as his Mercy; he would save us,
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but he will not save us without Repentance;
but he will not save us without Repentance;
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he could force us to a Turne, and yet I may truly say, hee could not,
he could force us to a Turn, and yet I may truly say, he could not,
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because he is wise; he would not have us die, and yet he will desTroy us, if we will not Turne;
Because he is wise; he would not have us die, and yet he will desTroy us, if we will not Turn;
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he doth nothing, either good or evill to us, which is not convenient for him, and agreeable to his wisedome.
he does nothing, either good or evil to us, which is not convenient for him, and agreeable to his Wisdom.
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Nor can this bring us under the Imputation of too much boldnesse, to say;
Nor can this bring us under the Imputation of too much boldness, to say;
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The Lord doth nothing, but what is convenient for him (for 'tis not boldnesse to magnifie his wisedom) They rather come too neer,
The Lord does nothing, but what is convenient for him (for it's not boldness to magnify his Wisdom) They rather come too near,
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and are bold with Maiesty, who fasten upon him those Counsells, and determinations, which are repugnant,
and Are bold with Majesty, who fasten upon him those Counsels, and determinations, which Are repugnant,
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and opposite to his wisedome, and goodnesse, and which his soul hates, as, That hedid Decree to make some men miserable, to that end, that he might make his Mercy glorious, in making them happy;
and opposite to his Wisdom, and Goodness, and which his soul hates, as, That headed decree to make Some men miserable, to that end, that he might make his Mercy glorious, in making them happy;
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that he did of purpose wound them, that he might heale them;
that he did of purpose wound them, that he might heal them;
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That he did threaten them with Death, whose names he had written in the book of Life; That he was willing man should sinne, that he might forgive him;
That he did threaten them with Death, whose names he had written in the book of Life; That he was willing man should sin, that he might forgive him;
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That he doth exact that Repentance, as our Duty, which himselfe will worke in us, by an irresistible force;
That he does exact that Repentance, as our Duty, which himself will work in us, by an irresistible force;
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That he commands, intreats, beseeches others to Turne and Repent, whom himselfe hath bound, and fetter'd by an absolute Decree, that they shall never Turne; That he calls them to Repentance and Salvation, whom he hath damn'd from al eternity,
That he commands, intreats, Beseeches Others to Turn and repent, whom himself hath bound, and fettered by an absolute decree, that they shall never Turn; That he calls them to Repentance and Salvation, whom he hath damned from all eternity,
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and if any, certainly such Beasts as these, deserve to be struck through with a Dart. No, 'tis not boldness,
and if any, Certainly such Beasts as these, deserve to be struck through with a Dart. No, it's not boldness,
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but Humility and Obedience to his will, to say, He doth nothing, but what becommeth him;
but Humility and obedience to his will, to say, He does nothing, but what becomes him;
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what his wisedome doth justify, and he hath abounded towards us NONLATINALPHABET saith Saint tPaul, in all Wiedome and Prudence;
what his Wisdom does justify, and he hath abounded towards us Says Saint tPaul, in all Wiedome and Prudence;
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His wisedome findes out the meanes of Salvation, and his Prudence orders, and disposeth them;
His Wisdom finds out the means of Salvation, and his Prudence order, and Disposeth them;
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his wisedome shewes the way to life, and his Prudence leads us through it, to the end;
his Wisdom shows the Way to life, and his Prudence leads us through it, to the end;
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I Wisedome was from everlasting; and as she was in initio viarum, in the beginning of Gods wayes, so she was, in initio Evangelii, in the beginning of the Gospel, which is called the wisedome of God unto salvation;
I Wisdom was from everlasting; and as she was in initio viarum, in the beginning of God's ways, so she was, in initio Evangelii, in the beginning of the Gospel, which is called the Wisdom of God unto salvation;
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and she fitted and proportioned meanes to that end; means which were most agreeable, and connaturall to it;
and she fitted and proportioned means to that end; means which were most agreeable, and connatural to it;
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It found out a way to conquer Death, and him that hath the power of Death, the Devill, with the weapons of Righteousness;
It found out a Way to conquer Death, and him that hath the power of Death, the devil, with the weapons of Righteousness;
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to digge up sinne by the very Roots, that no work of the flesh, might shoot forth out of the Heart any more, to destroy it in its effects; that though it be done,
to dig up sin by the very Roots, that no work of the Flesh, might shoot forth out of the Heart any more, to destroy it in its effects; that though it be done,
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yet it shall have no more force, then if it were annihilated, then if it had never been done,
yet it shall have no more force, then if it were annihilated, then if it had never been done,
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and to destroy it in its causes, that it may be never done againe;
and to destroy it in its Causes, that it may be never done again;
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to draw together Justice and Mercy, which seemed to stand at distance, and hinder the work, to draw together justice and Mercy, which seemed to stand At distance, and hinder the work,
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and to make them meet, and kisse each other in Christs Satisfaction and ours (for our Turne is our satisfaction, all that we can make) which she hath joyned together, never to be severed;
and to make them meet, and kiss each other in Christ Satisfaction and ours (for our Turn is our satisfaction, all that we can make) which she hath joined together, never to be severed;
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his Sufferings, with our Repentance; his Agony with our sorrow, his Blood with our Teares, his Flesh nailed to the Crosse, with our lusts Crucified, his death for sinne, with our Death to it; his Resurrection with our Justification:
his Sufferings, with our Repentance; his Agony with our sorrow, his Blood with our Tears, his Flesh nailed to the Cross, with our Lustiest crucified, his death for sin, with our Death to it; his Resurrection with our Justification:
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For he bore our sins, that he might cast them away; He shed his blood, to melt our Hearts, and he dyed that we might live, and turn unto the Lord:
For he boar our Sins, that he might cast them away; He shed his blood, to melt our Hearts, and he died that we might live, and turn unto the Lord:
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and he rose againe for our Justification; and to gaine Authority to the doctrine of Repentance:
and he rose again for our Justification; and to gain authority to the Doctrine of Repentance:
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Our convertimini, our Turne is the best Commentary on the consummatum est, it is Finished; for that his last Breath, breathed it into the world;
Our Convertimini, our Turn is the best Commentary on the consummatum est, it is Finished; for that his last Breath, breathed it into the world;
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we may say, It is wrapt up in the Inscription, Jesus of Nazareth King of the Jewes;
we may say, It is wrapped up in the Inscription, jesus of Nazareth King of the Jews;
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for in him, even when he hung upon the Crosse, were all the Treasuries of Wisdome and Knowledge hid.
for in him, even when he hung upon the Cross, were all the Treasuries of Wisdom and Knowledge hid.
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In him Justice and Mercy are at Peace, for to reconcile us unto God, he reconciled them one to another. In him justice and Mercy Are At Peace, for to reconcile us unto God, he reconciled them one to Another.
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The hand of Mercy was lifted up, ready to seale our Pardon;
The hand of Mercy was lifted up, ready to seal our Pardon;
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we were in our Blood, and her voice was Live; we were miserable, and she was ready to relieve us;
we were in our Blood, and her voice was Live; we were miserable, and she was ready to relieve us;
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our heart was sick, and her bowells yearn'd; but then Justice held up the Sword, ready to latch in our sides;
our heart was sick, and her bowels yearned; but then justice held up the Sword, ready to latch in our sides;
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God loves his Creature, whom he made; but hates the sinner, whom he could not make;
God loves his Creature, whom he made; but hates the sinner, whom he could not make;
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and he must, and yet is unwilling to strike:
and he must, and yet is unwilling to strike:
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If Justice had prevail'd, Mercy had been but as the morning Dew, and soon va• … sh'd before this raging heat,
If justice had prevailed, Mercy had been but as the morning Due, and soon va• … shed before this raging heat,
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and if Mercy had swallowed up Justice in victory, his hatred of sinne, and fearfull menaces against it had been but bruta fulmina, and had portended nothing;
and if Mercy had swallowed up justice in victory, his hatred of sin, and fearful menaces against it had been but bruta Thunderbolts, and had portended nothing;
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had been void, and of no effect; If he had been extreme to marke what is done amisse, men had sinned more, had been void, and of no Effect; If he had been extreme to mark what is done amiss, men had sinned more,
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and more, because there could be no hope of Pardon;
and more, Because there could be no hope of Pardon;
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and if his Mercy had seal'd an absolute Pardon, men would have walked delicately, and sported in their Evill wayes,
and if his Mercy had sealed an absolute Pardon, men would have walked delicately, and sported in their Evil ways,
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because there could be no feare of punishment.
Because there could be no Fear of punishment.
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And therefore his wisedome drew them together, and reconciled them both, in Christs propitiatory Sacrifice, and our Duty of Repentance; the one freeing us from the Guilt, the other from the Dominion of sinne;
And Therefore his Wisdom drew them together, and reconciled them both, in Christ propitiatory Sacrifice, and our Duty of Repentance; the one freeing us from the Gilded, the other from the Dominion of sin;
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and so both are satisfy'd, Justice layes downe the sword, and Mercy shines in perfection of Beauty.
and so both Are satisfied, justice lays down the sword, and Mercy shines in perfection of Beauty.
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God hates sinne, but he sees it condemned in the flesh of his Sonne, and fought against by every member he hath;
God hates sin, but he sees it condemned in the Flesh of his Son, and fought against by every member he hath;
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sees it punisht in him, and sees it every day punisht, in every repentant sinner, that Turnes from his evill wayes;
sees it punished in him, and sees it every day punished, in every repentant sinner, that Turns from his evil ways;
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beholds the Sacrifice on the Cross, and beholds the Sacrifice of a broken Heart, and for the sweet savour of the one, accepts the other, and is at rest;
beholds the Sacrifice on the Cross, and beholds the Sacrifice of a broken Heart, and for the sweet savour of the one, accepts the other, and is At rest;
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his death for sinne, procures our Pardon, and our death to sinne sues it out; Christ suffers for sinne, we turne from it;
his death for sin, procures our Pardon, and our death to sin sues it out; christ suffers for sin, we turn from it;
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his satisfaction at once wipes out the guilt, and penalty, our Repentance by degrees, destroyes sinne it self;
his satisfaction At once wipes out the guilt, and penalty, our Repentance by Degrees, Destroys sin it self;
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Haec est sapientia de scholâ caeli; This is the method of Heaven; this is that Wisedome which is from above;Haec est sapientia de scholâ Heaven; This is the method of Heaven; this is that Wisdom which is from above;
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Thus it takes away the sinnes of the world. And now wisedome is compleat; Justice is satisfyed, and Mercy triumphs;
Thus it Takes away the Sins of the world. And now Wisdom is complete; justice is satisfied, and Mercy Triumphos;
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God is glorified, man is saved, and the Angels rejoyce; Heus tu peccator, bono animo sis, vides ubi de tuo reditu gaudeatur;
God is glorified, man is saved, and the Angels rejoice; Heus tu peccator, Bono animo sis, vides ubi de tuo reditu gaudeatur;
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saith Tert. Take comfort, sinnner, thou seest what joy there is in heaven for thy returne;
Says Tert Take Comfort, sinnner, thou See what joy there is in heaven for thy return;
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what musick there is in a Turne, which begins on earth, but reaches up, and fills the highest Heavens!
what music there is in a Turn, which begins on earth, but reaches up, and fills the highest Heavens!
r-crq n1 a-acp vbz p-acp dt vvb, r-crq vvz p-acp n1, cc-acp vvz a-acp, cc vvz dt js n2!
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A repentant sinner is as a glass, or rather Gods own renewed Image, on which God delights to look;
A repentant sinner is as a glass, or rather God's own renewed Image, on which God delights to look;
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for there he beholds his wisedome, his Justice, his mercy, and what wonders they have wrought.
for there he beholds his Wisdom, his justice, his mercy, and what wonders they have wrought.
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Behold the shepherd of our souls; see what lies upon his shoulders; you would think a poor Sheep that was lost;
Behold the shepherd of our Souls; see what lies upon his shoulders; you would think a poor Sheep that was lost;
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nay, but he leads sinne and Death, and the Devill in Triumph;
nay, but he leads sin and Death, and the devil in Triumph;
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and thou mayst see the very brightnesse of his Glory, the fairest and most expresse Image of these Three his most glorious Attributes, which are not onely visible,
and thou Mayest see the very brightness of his Glory, the Fairest and most express Image of these Three his most glorious Attributes, which Are not only visible,
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but speake unto us, to follow this heavenly Method, His wisedome instructs us, his Iustice calls upon us,
but speak unto us, to follow this heavenly Method, His Wisdom instructs us, his justice calls upon us,
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and Mercy, Eloquent mercy bespeaks us:
and Mercy, Eloquent mercy bespeaks us:
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whilst he is yet in viis malis, in his evill wayes, all is out of Tune, and Order;
while he is yet in viis malis, in his evil ways, all is out of Tune, and Order;
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a whole Trinity of Attributes, are instant and urgent with us, To Turne à viis malis, from our evill wayes; And this is the Authority, I may say, the Majesty of Repentance; for it hath these Three;
a Whole Trinity of Attributes, Are instant and urgent with us, To Turn à viis malis, from our evil ways; And this is the authority, I may say, the Majesty of Repentance; for it hath these Three;
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Gods Wisedome, and Iustice, and Mercy to seale and ratify it; to make it Authentique.
God's Wisdom, and justice, and Mercy to seal and ratify it; to make it Authentic.
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We come now to the dictum it self, and it being Gods, and it being Gods, we must well weigh and ponder it; We come now to the dictum it self, and it being God's, and it being God's, we must well weigh and ponder it;
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and we shall find it comprehends the Duty of Repentance in its full latitude.
and we shall find it comprehends the Duty of Repentance in its full latitude.
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For as sin is nothing else but aversio à Creatore, and conversio ad creaturam, and aversion,
For as since is nothing Else but Aversio à Creatore, and Conversion ad creaturam, and aversion,
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and Turning from God, and an inordinate conversion and application of the soul to the Creature;
and Turning from God, and an inordinate conversion and application of the soul to the Creature;
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so by our Repentance we doe referre pedem, start back, and alter our course, worke and withdraw our selves a viis malis, from evill waies,
so by our Repentance we do refer pedem, start back, and altar our course, work and withdraw our selves a viis malis, from evil ways,
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and Turne to the Lord, by cleaving to his Lawes, which are the minde of the Lord;
and Turn to the Lord, by cleaving to his Laws, which Are the mind of the Lord;
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and having our feet enlarged, run the way of his Commandements. We see a streight line drawne out at length, is of all lines the weakest;
and having our feet enlarged, run the Way of his commandments. We see a straight line drawn out At length, is of all lines the Weakest;
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and the further, and further you draw it, the weaker and weaker it is, nor can it be strengthened,
and the further, and further you draw it, the Weaker and Weaker it is, nor can it be strengthened,
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but by being redoubled, and bow'd, and brought back againe towards its first point.
but by being redoubled, and bowed, and brought back again towards its First point.
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The Wise man will tell us, That God at first made man upright, that is simple, and single, and syncere; The Wise man will tell us, That God At First made man upright, that is simple, and single, and sincere;
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bound him, as it were to one point;
bound him, as it were to one point;
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but he sought out many Inventions, mingled himself, and Ingendered with Divers extravagant Conceits, and so ran out, not in one,
but he sought out many Inventions, mingled himself, and Engendered with Diverse extravagant Conceits, and so ran out, not in one,
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but many lines, now drawne out to that object, now to another, still running further, and further, sometimes on the flesh, and sometimes on the world;
but many lines, now drawn out to that Object, now to Another, still running further, and further, sometime on the Flesh, and sometime on the world;
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now on Idolatry, and anon on Oppression;
now on Idolatry, and anon on Oppression;
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and so at a sad Distance from him, in whom he should have dwelt, and rested as in his Center:
and so At a sad Distance from him, in whom he should have dwelled, and rested as in his Centre:
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and therefore God seeing him gone so farr, seeing him weak and feeble, wound, and Turned about by the Activity of the Devill,
and Therefore God seeing him gone so Far, seeing him weak and feeble, wound, and Turned about by the Activity of the devil,
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and sway of the Flesh, and not willing to loose him;
and sway of the Flesh, and not willing to lose him;
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ordained Repentance as a remedy, as the Instrument to bend and bow him back again, that he might recover,
ordained Repentance as a remedy, as the Instrument to bend and bow him back again, that he might recover,
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and gain strength, and subsistencie in his former, and proper place;
and gain strength, and subsistency in his former, and proper place;
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to draw him back from those Objects, in which he was lost, and so carry him on forward to the Rock, out of which he was hewed:
to draw him back from those Objects, in which he was lost, and so carry him on forward to the Rock, out of which he was hewed:
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for the Devil, who doth NONLATINALPHABET, invert the order of things, placeth shame upon repentance, and boldness, and senlessness, upon sinne; but Repentance is a perfect Methodist;
for the devil, who does, invert the order of things, places shame upon Repentance, and boldness, and senlessness, upon sin; but Repentance is a perfect Methodist;
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upon our Turne, we see the danger we plaid with, and the horror of those Paths, in which we sported, we see in our flight, a banishment, in every sinne a Hell, and in our Turne a Paradice.
upon our Turn, we see the danger we played with, and the horror of those Paths, in which we sported, we see in our flight, a banishment, in every sin a Hell, and in our Turn a Paradise.
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Divers words we have to expresse the true nature of Repentance, but none more usuall, more full and proper then this of Turning; for it includes all the rest.
Diverse words we have to express the true nature of Repentance, but none more usual, more full and proper then this of Turning; for it includes all the rest.
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It is more, then a bare knowledge of our sinnes, more then Griefe; more then an acknowledgement, or confession: more then a desire of change; more then an endeavour; for if we doe not Turne, a Termino, in Terminum, from one Terme, or state to another;
It is more, then a bore knowledge of our Sins, more then Grief; more then an acknowledgement, or Confessi: more then a desire of change; more then an endeavour; for if we do not Turn, a Termino, in Terminus, from one Term, or state to Another;
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from every sinne we now embrace, to its contrary;
from every sin we now embrace, to its contrary;
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If we do not fly and loath the one, and rest and delight in the other;
If we do not fly and loath the one, and rest and delight in the other;
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our knowledge of sinne, is but an accusation; our Grief is but a frail and vanishing displacency, and our Teares are our recreation;
our knowledge of sin, is but an accusation; our Grief is but a frail and vanishing displacency, and our Tears Are our recreation;
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our desires but as Thoughts, and our Endeavours, proffers; our Desires but as Thoughts, and our Endeavours, proffers;
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but if wee Turne, and our turne be reall, these Instruments, or Antecedents, These disposing and preparing Acts must needs be so also, true and reall:
but if we Turn, and our turn be real, these Instruments, or Antecedents, These disposing and preparing Acts must needs be so also, true and real:
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we talke much of the knowledge and sense of our sinne; when we cannot be ignorant of it;
we talk much of the knowledge and sense of our sin; when we cannot be ignorant of it;
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of grief, when we have no feeling, of consession, and acknowledgement, when the Heart is not broken, of a de• … re to be Good,
of grief, when we have no feeling, of Confessi, and acknowledgement, when the Heart is not broken, of a de• … re to be Good,
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when we resolve to be evill, of our endeavour to leave off our sinnes, when we seed,
when we resolve to be evil, of our endeavour to leave off our Sins, when we seed,
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and nourish them, and even hire them to stay with us, — In udo est Maenas, et Attin.
and nourish them, and even hire them to stay with us, — In udo est Maenas, et Attin.
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our Repentance is languid, and faint, our knowledge without observation, our grief without compunction; our acknowledgement without trepidation; our desire without strength, and our endeavour without Activitie:
our Repentance is languid, and faint, our knowledge without observation, our grief without compunction; our acknowledgement without trepidation; our desire without strength, and our endeavour without Activity:
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but they are all compleat, and made perfect in our turne, and Conversion:
but they Are all complete, and made perfect in our turn, and Conversion:
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If we turne from our sinnes, then we know them, and know them in their Deformity,
If we turn from our Sins, then we know them, and know them in their Deformity,
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and all those Circumstances, which put so much horror upon them; If we Turne, our head will be a Fountaine of Teares;
and all those circumstances, which put so much horror upon them; If we Turn, our head will be a Fountain of Tears;
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and the Eye will cast out water; our confession will be loud and hearty; Our desire eager, and impatient; and the Eye will cast out water; our Confessi will be loud and hearty; Our desire eager, and impatient;
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and our Endeavours strong, and earnest and violent. This turn is as the hinge on which all the rest move freely and orderly;
and our Endeavours strong, and earnest and violent. This turn is as the hinge on which all the rest move freely and orderly;
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Optima poenitentia, nova vita, saith Luther, the best and truest Repentance, is a new life, a turne, carries all the rest along with it to the end, The end of our knowledge, of our griefe, of our acknowledgement, the end of our desires and endeavours; For we know our sinnes, we bewaile them, wee acknowledge them, wee desire, and endeavour to leave them; in a word;Optima Penitence, nova vita, Says Luther, the best and Truest Repentance, is a new life, a turn, carries all the rest along with it to the end, The end of our knowledge, of our grief, of our acknowledgement, the end of our Desires and endeavours; For we know our Sins, we bewail them, we acknowledge them, we desire, and endeavour to leave them; in a word;
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we turne that we may be saved. And first, it includes the knowledge of our sinnes;
we turn that we may be saved. And First, it includes the knowledge of our Sins;
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for he that knows not his malady, will neither seek for oure, nor admitt it;
for he that knows not his malady, will neither seek for our, nor admit it;
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he that knows not the danger of the place he stands in, will not turne his face another way; he that knows not the danger of the place he Stands in, will not turn his face Another Way;
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he that dwells in it, as in a Paradise, will look upon all other, that yeeld not the same delight, as upon Hell it self;
he that dwells in it, as in a Paradise, will look upon all other, that yield not the same delight, as upon Hell it self;
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he that knows not his wayes are evill, will hardly go out of them; Malum notum, res est optima, saith Luther; 'Tis a good thing to know evill:
he that knows not his ways Are evil, will hardly go out of them; Malum notum, Rest est optima, Says Luther; It's a good thing to know evil:
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for the knowledge of that, which is evill, can have no other end but this; To drive us from it, to that which is Good:
for the knowledge of that, which is evil, can have no other end but this; To drive us from it, to that which is Good:
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when sinne appeares in its uglinesse, and monstrosity, when the Law, and the wrath of God,
when sin appears in its ugliness, and monstrosity, when the Law, and the wrath of God,
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and Death it self display their Terrors before our face;
and Death it self display their Terrors before our face;
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That face is more then brasse or Adamant, that will not gather blackness, and Turne it self. But this Prescript;
That face is more then brass or Adamant, that will not gather blackness, and Turn it self. But this Prescript;
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To know sinne (one would think) should rather be tendred to the Heathen then Christians;
To know sin (one would think) should rather be tendered to the Heathen then Christians;
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To them some sinnes were unknowne, as Revenge, Ambition, Fornication, and therefore they are enjoyn'd to absteine from it; To them Some Sins were unknown, as Revenge, Ambition, Fornication, and Therefore they Are enjoined to abstain from it;
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and yet even those which the light of Nature had discovered to them, they did committ,
and yet even those which the Light of Nature had discovered to them, they did commit,
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though they knew, That they who did commit them were worthy of death:
though they knew, That they who did commit them were worthy of death:
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But to Christians, it may seem unnecessary, for they live in the Church, which is spoliarium vitiorum, a place where sin is every day revil'd,
But to Christians, it may seem unnecessary, for they live in the Church, which is spoliarium Vitiorum, a place where since is every day reviled,
cc-acp p-acp np1, pn31 vmb vvi j, c-acp pns32 vvb p-acp dt n1, r-crq vbz fw-la fw-la, dt n1 c-crq n1 vbz d n1 vvd,
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and disgraced, where it is Anatomized, and the bowells, and entrayles, every sinew and veine of it showne.
and disgraced, where it is Anatomized, and the bowels, and entrails, every sinew and vein of it shown.
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I should say, our Church were reformed indeed, if we did commit no sinnes, but those we doe not know:
I should say, our Church were reformed indeed, if we did commit no Sins, but those we do not know:
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many things we doe, saith the Philosopher, we may say, most sinnes we commit, NONLATINALPHABET, not which reason perswades,
many things we do, Says the Philosopher, we may say, most Sins we commit,, not which reason persuades,
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The Type we see now, and to this end, that we may never see the Thing it self;
The Type we see now, and to this end, that we may never see the Thing it self;
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Stat contraratio, Reason, when we sinne, is not so foyled, or beaten downe, but it stands up against us,Stat contraratio, Reason, when we sin, is not so foiled, or beaten down, but it Stands up against us,
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and opposeth us to our face;
and Opposeth us to our face;
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It tells the Miser that Covetousness is Idolatry, The wanton, that Lust is that fire which will consume him;
It tells the Miser that Covetousness is Idolatry, The wanton, that Lust is that fire which will consume him;
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the Revenger, that he diggs his owne Grave with his sword;
the Revenger, that he Diggs his own Grave with his sword;
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it is indeed commonly said, That reason is corrupt, but the Truth is, that which we call corrupt reason, is our passion or sensuality;
it is indeed commonly said, That reason is corrupt, but the Truth is, that which we call corrupt reason, is our passion or sensuality;
pn31 vbz av av-j vvn, cst n1 vbz j, cc-acp dt n1 vbz, cst r-crq pns12 vvb j n1, vbz po12 n1 cc n1;
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for that cannot be reason, which directs us to that which is unreasonable;
for that cannot be reason, which directs us to that which is unreasonable;
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The sense doth too oft get the better, but can never silence, or corrupt it so,
The sense does too oft get the better, but can never silence, or corrupt it so,
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as to call evill good, or good evill; For that is the language of the Beast, of the sensuall part;
as to call evil good, or good evil; For that is the language of the Beast, of the sensual part;
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and for ought I see, we may as well assigne and Entitle our Good Actions to our sensitive part, when we keep;
and for ought I see, we may as well assign and Entitle our Good Actions to our sensitive part, when we keep;
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as our bad, to our Reason, when we break the Law. Reason never yeelds, and our knowledge is still the same;
as our bad, to our Reason, when we break the Law. Reason never yields, and our knowledge is still the same;
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In Lust, it commends Chastity, in Anger Meeknesse, in Pride Humility;
In Lust, it commends Chastity, in Anger Meekness, in Pride Humility;
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when we surfeit on those delights, which sinne brings with it, our Reason plainly tell us, That they are deadly Poyson.
when we surfeit on those delights, which sin brings with it, our Reason plainly tell us, That they Are deadly Poison.
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We need not then, be over-sollicitous to secure this Ingredient (the knowledge of our sinnes) to bring it into the Recipe of our Repentance;
We need not then, be over-solicitous to secure this Ingredient (the knowledge of our Sins) to bring it into the Recipe of our Repentance;
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for there be but few which we know not, fewer which we may not know,
for there be but few which we know not, fewer which we may not know,
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if we will, if we will but take the paines to put it to the question, either before the Act, what we are about to doe;
if we will, if we will but take the pains to put it to the question, either before the Act, what we Are about to do;
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or after, what it is, we have done;
or After, what it is, we have done;
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for it is a Law, a plaine Law, we are to try it by, not a dark riddle; and if we doe mistake, it is easy to determine what it was that did worke,
for it is a Law, a plain Law, we Are to try it by, not a dark riddle; and if we do mistake, it is easy to determine what it was that did work,
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and frame, and polish the cheat:
and frame, and polish the cheat:
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Not a sinne, which comes with open mouth to devour us, and swallow up our Peace,
Not a sin, which comes with open Mouth to devour us, and swallow up our Peace,
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but is of that Bulke and corpulency, that we cannot but see it, and though we may peradventure here Turne away our eye,
but is of that Bulk and corpulency, that we cannot but see it, and though we may Peradventure Here Turn away our eye,
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yet we cannot put it out. Our knowledge will not forsake us, and our Conscience follows our knowledge, which may sleep, but cannot die in us;
yet we cannot put it out. Our knowledge will not forsake us, and our Conscience follows our knowledge, which may sleep, but cannot die in us;
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which is an evill spirit, that all the musick in the world will not ease us of;
which is an evil Spirit, that all the music in the world will not ease us of;
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and though we set up bulwarkes against it, compasse our selves about with variety of Delights,
and though we Set up bulwarks against it, compass our selves about with variety of Delights,
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and fence our selves in with Honor and Power, which we make the weapons of unrighteousnesse; yet it will at one time or other make its sallyes, and Eruptions, and Disturb our Peace.
and fence our selves in with Honour and Power, which we make the weapons of unrighteousness; yet it will At one time or other make its sallies, and Eruptions, and Disturb our Peace.
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God hath placed it in us, as he fixed the Vrim and Thummim on the breastplate of judgement, by which he might give answer unto us, what we are to doe; what not to doe; what we have done well, and what amisse; as he did to the Priest, who by viewing his Breast-plate, saw whether the people might goe up, or not goe up; but when we have once defiled our Conscience, we care not much for looking towards it,
God hath placed it in us, as he fixed the Urim and Thummim on the breastplate of judgement, by which he might give answer unto us, what we Are to do; what not to do; what we have done well, and what amiss; as he did to the Priest, who by viewing his Breastplate, saw whither the people might go up, or not go up; but when we have once defiled our Conscience, we care not much for looking towards it,
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and we lose the use of it, in our slavery under sinne, as they lost the use of their Vrim and Thummim at the Captivity of Babylon.
and we loose the use of it, in our slavery under sin, as they lost the use of their Urim and Thummim At the Captivity of Babylon.
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But then, who knoweth how oft he offends? who knowes his unadvised errors? his inconsiderate sinnes? NONLATINALPHABET, his ignorances, those which he entertaines,
But then, who Knoweth how oft he offends? who knows his unadvised errors? his inconsiderate Sins?, his ignorances, those which he entertains,
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as the Septuagint renders it, NONLATINALPHABET, unwillingly, which steale in upon him at unawares, even whilst he is busy in subduing others;
as the septuagint renders it,, unwillingly, which steal in upon him At unawares, even while he is busy in subduing Others;
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as we see one part of an Army may be surprized, and fly, whilst the other Conquers;
as we see one part of an Army may be surprised, and fly, while the other Conquers;
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For the best of men, through the frailty and mutability of their Nature, may receive many such blowes, and feel them not;
For the best of men, through the frailty and mutability of their Nature, may receive many such blows, and feel them not;
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and it fares with us in the course of our life, as it doth with Travellers in their way;
and it fares with us in the course of our life, as it does with Travellers in their Way;
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many Objects, many sinnes we passe by, and not so much as cast an eye that way;
many Objects, many Sins we pass by, and not so much as cast an eye that Way;
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which yet in themselves are visible enough, and may be seen, as well, as those we look upon with some Care, and sometimes with astonishment:
which yet in themselves Are visible enough, and may be seen, as well, as those we look upon with Some Care, and sometime with astonishment:
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and yet even these secret and retired sinnes are knowne and condemned both by our Feare and Hatred, we know such there be,
and yet even these secret and retired Sins Are known and condemned both by our fear and Hatred, we know such there be,
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though we know not what they are, nor can call them by their Name;
though we know not what they Are, nor can call them by their Name;
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and our begging Pardon for them, is our defyance of them, and declares not onely our sorrow for them, but our Anger against them;
and our begging Pardon for them, is our defiance of them, and declares not only our sorrow for them, but our Anger against them;
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breathes Revenge, though we know them not; and shewes how roughly and disdainfully we should handle them, if we did.
breathes Revenge, though we know them not; and shows how roughly and disdainfully we should handle them, if we did.
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2. The Knowledge then of our sinnes is a thing presupposed in our Turne, and so in the next place is the grief and sorrow which ordinarily doth arise from such a Convincement: 2. The Knowledge then of our Sins is a thing presupposed in our Turn, and so in the next place is the grief and sorrow which ordinarily does arise from such a Convincement:
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this is as our knocking at the Gates of Heaven, as our flight from the wrath to come:
this is as our knocking At the Gates of Heaven, as our flight from the wrath to come:
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in Moses coming out of the cloud, and the walls of Jericho falling down the seventh day,
in Moses coming out of the cloud, and the walls of Jericho falling down the seventh day,
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for some displacency it will worke, though not of strength enough to move us, or drive us from that, which we make a Paradice,
for Some displacency it will work, though not of strength enough to move us, or drive us from that, which we make a Paradise,
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but is our Tophet; and Turne us to imbrace that condition, and estate, which at first presents the horror of a Prison, but is a Sanctuary.
but is our Tophet; and Turn us to embrace that condition, and estate, which At First presents the horror of a Prison, but is a Sanctuary.
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Now Grief is not sub praecepto, under any command, nor indeed can it be;
Now Grief is not sub praecepto, under any command, nor indeed can it be;
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medicamenta mandata non accipiunt: you may prescribe Physick, but you give it not, with a command;Medicamenta Commandments non accipiunt: you may prescribe Physic, but you give it not, with a command;
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nor can you say, thus it shall worke:
nor can you say, thus it shall work:
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you may exhort me to look about me, and consider my estate, but you cannot bid me grieve;
you may exhort me to look about me, and Consider my estate, but you cannot bid me grieve;
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when we wish men to Feare, or Hope, to be sad, or merry; we speake improperly,
when we wish men to fear, or Hope, to be sad, or merry; we speak improperly,
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and ineffectually, unless our meaning be, they should enter into those considerations which may strike a Feare, or raise a Hope, worke a sorrow, or beget a joy; the Apostle preacheth to the Jewes.
and ineffectually, unless our meaning be, they should enter into those considerations which may strike a fear, or raise a Hope, work a sorrow, or beget a joy; the Apostle Preacheth to the Jews.
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Act. 2. puts his goad to their sides, and the Text saies, They were pricked in their Hearts, Act. 2. puts his goad to their sides, and the Text Says, They were pricked in their Hearts,
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and it follows, Then Peter said unto them, Repent;
and it follows, Then Peter said unto them, repent;
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his words were sharpe, and did prick them at the heart, but they were no commands;
his words were sharp, and did prick them At the heart, but they were no commands;
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the command is Repent and be baptized; what a Sea of words may flow, and yet not a drop sall from our eye? what fearfull Prognosticks may we see? what mournfull Threnodies may we heare,
the command is repent and be baptised; what a Sea of words may flow, and yet not a drop shall from our eye? what fearful Prognostics may we see? what mournful Threnodies may we hear,
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and yet not be cast downe, or change the countenance? nay, what penance may we undergoe,
and yet not be cast down, or change the countenance? nay, what penance may we undergo,
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and yet not Grieve? For Grief followes the Apprehension, and knowledge the Object, and riseth and falleth with it, vary's, as that vary's:
and yet not Grieve? For Grief follows the Apprehension, and knowledge the Object, and Riseth and falls with it, vary's, as that vary's:
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if our apprehension be cleare, our sorrow will be great;
if our apprehension be clear, our sorrow will be great;
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if that be pure, this will be syncere, if it be inward, this will be Deep,
if that be pure, this will be sincere, if it be inward, this will be Deep,
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but if it be superficiall, this will be but in the Face; if it be flitting,
but if it be superficial, this will be but in the Face; if it be flitting,
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and unsetled, this will vanish at the sight of the next object, which presents it self with less distaste;
and unsettled, this will vanish At the sighed of the next Object, which presents it self with less distaste;
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vanish like the lightning, which is seen, and gone. Sin is a heavy burden (saith David ) it is so;
vanish like the lightning, which is seen, and gone. since is a heavy burden (Says David) it is so;
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when 'tis felt, NONLATINALPHABET, hard to be borne; Moles, saith Austin; of a great bulk, and weight, and it is not a sigh,
when it's felt,, hard to be born; Moles, Says Austin; of a great bulk, and weight, and it is not a sighs,
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or a groane, a forc'd displacency, it is not such weak, faint Heaves of the Sonle, that can remove such a Mountain:
or a groan, a forced displacency, it is not such weak, faint Heaves of the Sonle, that can remove such a Mountain:
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Repent, for the Kingdome of Heaven is at hand; repent, for the Kingdom of Heaven is At hand;
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we see some, who mourne like a Dove, and chatter like a Crane, when the hand of God toucheth them for their sinne, who speake mournfully, look mournfully, goe mournfully all the day long;
we see Some, who mourn like a Dove, and chatter like a Crane, when the hand of God touches them for their sin, who speak mournfully, look mournfully, go mournfully all the day long;
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who are cast down (you would think indeed) to the lowest pitt, and 'tis easy to mistake a Pharisee,
who Are cast down (you would think indeed) to the lowest pit, and it's easy to mistake a Pharisee,
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for a Poenitentiary; we read of some who did afflict, and Pennance themselves with so much severity, That they fell in morbum poenitentialem, as Rhenanus observes upon Tertull. into a strange distemper, which they called the poenitentiary Disease, because it was contracted in the daies of Penance; but all this doth not make up the full face of Repentance, nor compleat our Turne. For we may hang down our head like a Bullrush;
for a Penitentiary; we read of Some who did afflict, and Penance themselves with so much severity, That they fell in morbum poenitentialem, as Rhenanus observes upon Tertul into a strange distemper, which they called the penitentiary Disease, Because it was contracted in the days of Penance; but all this does not make up the full face of Repentance, nor complete our Turn. For we may hang down our head like a Bulrush;
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we may fast, till we have more need of a Physitian, then a Divine (and yet too much need of both) we may even seem to be afraid of our selves, to be weary of our selves, to run out of our selves,
we may fast, till we have more need of a physician, then a Divine (and yet too much need of both) we may even seem to be afraid of our selves, to be weary of our selves, to run out of our selves,
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and yet not Turne; For these may be rather apparitions, then motions; Fasting Lamentation, and that displacency, which sin carries naturally along with it, are glorious expressions,
and yet not Turn; For these may be rather apparitions, then motions; Fasting Lamentation, and that displacency, which since carries naturally along with it, Are glorious expressions,
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and probable symptomes of a wounded Spirit, but yet many times, they are nothing else but the Types, and shadows of Repentance;
and probable symptoms of a wounded Spirit, but yet many times, they Are nothing Else but the Types, and shadows of Repentance;
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many times signa non signantia, signes indeed, but such as signifie nothing.
many times Signs non signantia, Signs indeed, but such as signify nothing.
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Qui peccata deplorat, ploranda minimè committat, saith Gregoory, he truly bewailes his sin, who doth no longer practice what he will be forced to bewaile;Qui Peccata deplorate, ploranda minimè committat, Says Gregoory, he truly bewails his since, who does no longer practice what he will be forced to bewail;
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he gives a perfect account of his debts, who is resolved never to add to the Bills, he Truly Turnes, who will never look back, Haec poenitentiae vox est lachrymis orare, saith Hilar. Teares and Complaints are the voice and language of Repentance, and if you see a Turne, you see a Change also in the Countenance;
he gives a perfect account of his debts, who is resolved never to add to the Bills, he Truly Turns, who will never look back, Haec poenitentiae vox est Lachrymis orare, Says Hilar. Tears and Complaints Are the voice and language of Repentance, and if you see a Turn, you see a Change also in the Countenance;
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but many Times, Vox est, & praetereà nihil; It is the voice of REPENTANCE, and nothing else.
but many Times, Vox est, & praetereà nihil; It is the voice of REPENTANCE, and nothing Else.
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For sorrow, and Dejection of minde have not alwaies the same beginnings, nor doe our Teares constantly flow from the same Spring and Fountaine; Omnis Dolor Fundatur in amore;
For sorrow, and Dejection of mind have not always the same beginnings, nor do our Tears constantly flow from the same Spring and Fountain; Omnis Dolour Fundatur in amore;
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saith the Schools, all Grief is grounded on Love, for as my Joy is to have,
Says the Schools, all Grief is grounded on Love, for as my Joy is to have,
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so my Grief is, to want what I love;
so my Grief is, to want what I love;
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and ours may have no better principle, then the love of our selves, and then it comes, à Fumo peccati, from the troublesome smoake which finne makes,
and ours may have no better principle, then the love of our selves, and then it comes, à Fumo peccati, from the troublesome smoke which fin makes,
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or rather from the very Gall of Bitternesse;
or rather from the very Gall of Bitterness;
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a Grief begot betwixt Conscience and Lust, betwixt the Deformity of sin, and the pleasure of sinne, betwixt the apprehension of a reall evill,
a Grief begotten betwixt Conscience and Lust, betwixt the Deformity of since, and the pleasure of sin, betwixt the apprehension of a real evil,
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and the flattery of a seeming good;
and the flattery of a seeming good;
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when I am troubled, not that I have sinned, but that it is not lawfull to sinne, much disquieted within me, that that sin, which I am unwilling to fly from, is a Serpent, that will sting me to death;
when I am troubled, not that I have sinned, but that it is not lawful to sin, much disquieted within me, that that since, which I am unwilling to fly from, is a Serpent, that will sting me to death;
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That there is Gravell in the Bread of deceit; That, that unlawfull pleasure, which is to me as sweet as Honey, should at last bite like a Cockatrice;
That there is Gravel in the Bred of deceit; That, that unlawful pleasure, which is to me as sweet as Honey, should At last bite like a Cockatrice;
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That the wayes, in which I walk with delight, should lead unto Death;
That the ways, in which I walk with delight, should led unto Death;
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That, that sinne, which I am unwilling to fling off, hath such a Troope of Serjants, and Executioners at her heels;
That, that sin, which I am unwilling to fling off, hath such a Troop of Sergeants, and Executioners At her heels;
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and so it comes à Fumo Gehennae, from the smoke of the bottomlesse Pitt, from feare of punishment, which is farre from a Turne, but may prepare, mature, and ripen us for Repentance.
and so it comes à Fumo Gehenna, from the smoke of the bottomless Pitt, from Fear of punishment, which is Far from a Turn, but may prepare, mature, and ripen us for Repentance.
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But then it may come from the Feare of God, wrought in us, by the apprehension of his Justice and Mercy,
But then it may come from the fear of God, wrought in us, by the apprehension of his justice and Mercy,
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and Dominion, and Power to Judge both the quick & the dead;
and Dominion, and Power to Judge both the quick & the dead;
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and this Griefe is next to a Turn, the next and immediate cause of our Conversion,
and this Grief is next to a Turn, the next and immediate cause of our Conversion,
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when out of the admiration of his Innocence, Majesty and Goodness, I am willing to offend my self for offending him;
when out of the admiration of his Innocence, Majesty and goodness, I am willing to offend my self for offending him;
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and offer up to him some part of my substance, the Anguish of my soul, the Groanes of Contrition,
and offer up to him Some part of my substance, the Anguish of my soul, the Groans of Contrition,
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and my teares, which are ex ipsa nostrâ essentia, sicut sanguis martyrum; from our being and essence, and are offer'd up, as the blood of Martyrs.
and my tears, which Are ex ipsa nostrâ Essentia, sicut sanguis Martyrs; from our being and essence, and Are offered up, as the blood of Martyrs.
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3. And this Grief will (in the third place) open our mouthes, and force us to a Confession and acknowledgement of our sinnes) I mean a sad and serious Acknowledgement, which will draw them out, and not suffer them to be pressed downe, 3. And this Grief will (in the third place) open our mouths, and force us to a Confessi and acknowledgement of our Sins) I mean a sad and serious Acknowledgement, which will draw them out, and not suffer them to be pressed down,
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and settle like foule and putrifyed matter, in the bottome of the soule, as Basil expresseth it;
and settle like foul and Putrified matter, in the bottom of the soul, as Basil Expresses it;
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For the least grief is vocall, the least displacencie will open our mouthes; yea, where-there is little sense, or none, we are ready to complaine;
For the least grief is vocal, the least displacency will open our mouths; yea, where-there is little sense, or none, we Are ready to complain;
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and because St. Pauls Humility brought him so low, look for an Absolution, if we can say (what we may truly say,
and Because Saint Paul's Humility brought him so low, look for an Absolution, if we can say (what we may truly say,
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but not with St. Pauls Spirit) That we are the chiefest of sinners. For nothing more easy,
but not with Saint Paul's Spirit) That we Are the chiefest of Sinners. For nothing more easy,
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and the sight of this (if we remove not our eye, at the call and enticement of the next approaching vanity, which may please at first,
and the sighed of this (if we remove not our eye, At the call and enticement of the next approaching vanity, which may please At First,
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then to libell our selves, where the Bill takes in the whole world; and the Best of Saints, as well as the worst of sinners: How willing are we to confesse with David, That we are conceived in sinne,
then to libel our selves, where the Bill Takes in the Whole world; and the Best of Saints, as well as the worst of Sinners: How willing Are we to confess with David, That we Are conceived in sin,
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and borne in Iniquity? how ready to call our selves the Children of wrath, and workers of all unrighteousness? what delight doe we take to miscall our virtues? to finde Infidelity in our Faith; wavering in our Hope; Pride in our Humility; Ignorance in our Knowledge, coldness in our Devotion, and some degrees of Hostility in our very love of God? what can the Devil, our great Adversary and Accuser say more of us,and born in Iniquity? how ready to call our selves the Children of wrath, and workers of all unrighteousness? what delight do we take to miscall our Virtues? to find Infidelity in our Faith; wavering in our Hope; Pride in our Humility; Ignorance in our Knowledge, coldness in our Devotion, and Some Degrees of Hostility in our very love of God? what can the devil, our great Adversary and Accuser say more of us,
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then we are well pleased to say of our selves? But this Acknowledgement is but the product of a lasy knowledge,
then we Are well pleased to say of our selves? But this Acknowledgement is but the product of a Lasy knowledge,
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and a faint, and momentary disgust, and it comes NONLATINALPHABET, as the Stoicks speaks, not NONLATINALPHABET, it is but the calves of our lips, not the Sacrifice of our Hearts;
and a faint, and momentary disgust, and it comes, as the Stoics speaks, not, it is but the calves of our lips, not the Sacrifice of our Hearts;
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we breath it forth with noise, and words enough;
we breath it forth with noise, and words enough;
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we make our sinnes Innumerable, more then the haires of our head, or the Sands of the Seashore,
we make our Sins Innumerable, more then the hairs of our head, or the Sands of the Seashore,
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but bring us to a particular account, and we find nothing but Ciphers;
but bring us to a particular account, and we find nothing but Ciphers;
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some sinnes of daily Incursion, some of sudden subreption, some minute, scarce visible sinnes, but not the Figure of any sinne, which we think will make up a Number:
Some Sins of daily Incursion, Some of sudden subreption, Some minute, scarce visible Sins, but not the Figure of any sin, which we think will make up a Number:
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he that will confesse himselfe the chiefe of Sinners, upon the most gentle remembrance, upon the meekest reprehension, will be ready to charge you,
he that will confess himself the chief of Sinners, upon the most gentle remembrance, upon the Meekest reprehension, will be ready to charge you,
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as a Greater; or peradventure, Take you by the Throat.
as a Greater; or Peradventure, Take you by the Throat.
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But this is not that Confession, which ushers in Repentance, or forwards and promotes our Turne; it is rather an Ingredient to make up the Cup of stupefaction, which we take downe with Delight,
But this is not that Confessi, which ushers in Repentance, or forward and promotes our Turn; it is rather an Ingredient to make up the Cup of stupefaction, which we take down with Delight,
p-acp d vbz xx d n1, r-crq vvz p-acp np1-n, cc av-j cc vvz po12 vvb; pn31 vbz av-c dt n1 pc-acp vvi a-acp dt n1 pp-f n1, r-crq pns12 vvb a-acp p-acp n1,
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and then fall asleep, and dreame of safety; even when we are on the Brinke, and ready to fall into the pitt.
and then fallen asleep, and dream of safety; even when we Are on the Brink, and ready to fallen into the pit.
cc av vvb j, cc n1 pp-f n1; av c-crq pns12 vbr p-acp dt n1, cc j pc-acp vvi p-acp dt n1.
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David, 'tis true, said no more but peccavi, and his sinne was Taken away, Tantum valent, Tres syllabae, saith St. Aust. such force there was in Three Syllables; David, it's true, said no more but peccavi, and his sin was Taken away, Tantum valent, Tres syllabae, Says Saint Aust. such force there was in Three Syllables;
np1, pn31|vbz j, vvd dx dc p-acp fw-la, cc po31 n1 vbds vvn av, fw-la j, fw-la fw-la, vvz n1 np1 d n1 a-acp vbds p-acp crd n2;
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and can there be virtue in Syllables? no man can imagine there can;
and can there be virtue in Syllables? no man can imagine there can;
cc vmb a-acp vbi n1 p-acp n2? dx n1 vmb vvi a-acp vmb;
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but Davids Heart, saith he, was now a sacrificing, and on these three Syllables, the name of that sacrifice was carryed up before the Lord, into the highest heavens.
but Davids Heart, Says he, was now a sacrificing, and on these three Syllables, the name of that sacrifice was carried up before the Lord, into the highest heavens.
cc-acp npg1 n1, vvz pns31, vbds av dt j-vvg, cc p-acp d crd n2, dt n1 pp-f d n1 vbds vvn a-acp p-acp dt n1, p-acp dt js n2.
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If our knowledge of our sinnes be cleane, and affective;
If our knowledge of our Sins be clean, and affective;
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as the striving in a Snare, as the Throwes of a Woman in Travail, who longs to be delivered;
as the striving in a Snare, as the Throws of a Woman in Travail, who longs to be Delivered;
c-acp dt vvg p-acp dt n1, c-acp dt vvz pp-f dt n1 p-acp n1, r-crq vvz pc-acp vbi vvn;
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if our Grief be reall, then our confession and acknowledgement will be hearty, our Bowells will sound as a Harpe, our Inwards will boyle, and not rest, our heart will tremble,
if our Grief be real, then our Confessi and acknowledgement will be hearty, our Bowels will found as a Harp, our Inward will boil, and not rest, our heart will tremble,
cs po12 n1 vbb j, cs po12 n1 cc n1 vmb vbi j, po12 n2 vmb vvi p-acp dt n1, po12 j n1 vvi, cc xx vvi, po12 n1 vmb vvi,
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and be Turned within us, our Sighes and our Groanes will send forth our words, as sad messengers of that Desolation, which is within;
and be Turned within us, our Sighs and our Groans will send forth our words, as sad messengers of that Desolation, which is within;
cc vbb vvn p-acp pno12, po12 n2 cc po12 n2 vmb vvi av po12 n2, c-acp j n2 pp-f d n1, r-crq vbz a-acp;
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Our heart will cry out as well as our Tongue;
Our heart will cry out as well as our Tongue;
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My heart, my heart is prepared, saith David, which is then the best, and sweetest Instrument, when 'tis broken.
My heart, my heart is prepared, Says David, which is then the best, and Sweetest Instrument, when it's broken.
po11 n1, po11 n1 vbz vvn, vvz np1, r-crq vbz av dt js, cc js n1, c-crq pn31|vbz vvn.
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4. And these three in the fourth place, will raise up in us a desire, 4. And these three in the fourth place, will raise up in us a desire,
crd cc d crd p-acp dt ord n1, vmb vvi a-acp p-acp pno12 dt n1,
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secondly an endevour to shake off these feares, and this weight which doth so compasse about, and infold us:
secondly an endeavour to shake off these fears, and this weight which does so compass about, and enfold us:
ord dt n1 pc-acp vvi a-acp d n2, cc d n1 r-crq vdz av vvi a-acp, cc vvb pno12:
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for who is there, that doth see his sinnes, and weep over them, execrate them by his Teares, and condemn them by his Confession, that shall see sin clothed with Death; The Law, a killing letter; the Judge frowning; for who is there, that does see his Sins, and weep over them, execrate them by his Tears, and condemn them by his Confessi, that shall see since clothed with Death; The Law, a killing Letter; the Judge frowning;
p-acp r-crq vbz a-acp, cst vdz vvi po31 n2, cc vvi p-acp pno32, vvi pno32 p-acp po31 n2, cc vvi pno32 p-acp po31 n1, cst vmb vvi n1 vvn p-acp n1; dt n1, dt vvg n1; dt n1 vvg;
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Death ready with his Dart, to strike him through, who would be such a Beast, as to come so neere;
Death ready with his Dart, to strike him through, who would be such a Beast, as to come so near;
n1 j p-acp po31 n1, pc-acp vvi pno31 p-acp, r-crq vmd vbi d dt n1, a-acp pc-acp vvi av av-j;
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and Hell opening her mouth to take him in;
and Hell opening her Mouth to take him in;
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who will not long, and groane, and travaile in paine, and cry out to be delivered from this body of Death? Quissub tali conscientiâ & c? who would live under such a Conscience, which is ever galling and gnawing him? what Prisoner, that feels his Fetters, would not shakethem off? certainly, he that can stand out against all these Terrours and Amazements;
who will not long, and groan, and travail in pain, and cry out to be Delivered from this body of Death? Quissub tali conscientiâ & c? who would live under such a Conscience, which is ever galling and gnawing him? what Prisoner, that feels his Fetters, would not shakethem off? Certainly, he that can stand out against all these Terrors and Amazements;
r-crq vmb xx av-j, cc n1, cc vvi p-acp n1, cc vvb av pc-acp vbi vvn p-acp d n1 pp-f n1? fw-la fw-la fw-la cc sy? r-crq vmd vvi p-acp d dt n1, r-crq vbz av vvg cc vvg pno31? q-crq n1, cst vvz po31 n2, vmd xx n1 a-acp? av-j, pns31 cst vmb vvi av p-acp d d n2 cc n2;
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he that can thwart and resist his knowledge, wipe off his Teares, and fling off his sorrow, and baffle and confute his owne acknowledgement; he that can slight his own conscience, mock his Distaste, Trifle with the wrath of God, which he sees neer him,
he that can thwart and resist his knowledge, wipe off his Tears, and fling off his sorrow, and baffle and confute his own acknowledgement; he that can slight his own conscience, mock his Distaste, Trifle with the wrath of God, which he sees near him,
pns31 cst vmb vvi cc vvi po31 n1, vvb a-acp po31 n2, cc vvb a-acp po31 n1, cc vvi cc vvi po31 d n1; pns31 cst vmb vvi po31 d n1, vvb po31 vvi, vvb p-acp dt n1 pp-f np1, r-crq pns31 vvz av-j pno31,
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and play at the very gates of Hell;
and play At the very gates of Hell;
cc vvi p-acp dt j n2 pp-f n1;
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he that is in profundis, in this Great Deep, and will not cry out, he that knows what he is, and will be what he is, knows he is miserable,
he that is in profundis, in this Great Deep, and will not cry out, he that knows what he is, and will be what he is, knows he is miserable,
pns31 cst vbz p-acp fw-la, p-acp d j j-jn, cc vmb xx vvi av, pns31 cst vvz r-crq pns31 vbz, cc vmb vbb r-crq pns31 vbz, vvz pns31 vbz j,
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and desires not a change, is neere to the condition of the Damned spirits, who howle for the want of that light which they have lost,
and Desires not a change, is near to the condition of the Damned spirits, who howl for the want of that Light which they have lost,
cc vvz xx dt n1, vbz av-j p-acp dt n1 pp-f dt j-vvn n2, r-crq vvb p-acp dt n1 pp-f d n1 r-crq pns32 vhb vvn,
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and detest, and Blaspheme that most, which they cannot have; who because they can never be Happy, can never desire it.
and detest, and Blaspheme that most, which they cannot have; who Because they can never be Happy, can never desire it.
cc vvi, cc vvb cst av-ds, r-crq pns32 vmbx vhi; r-crq c-acp pns32 vmb av-x vbi j, vmb av-x vvi pn31.
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But to this condition we cannot be brought, till we are brought under the same punishment, which neverthelesse is represented to us in this life, in the sad thoughts of our Heart; in the Horror of sinne;
But to this condition we cannot be brought, till we Are brought under the same punishment, which nevertheless is represented to us in this life, in the sad thoughts of our Heart; in the Horror of sin;
p-acp p-acp d n1 pns12 vmbx vbi vvn, c-acp pns12 vbr vvn p-acp dt d n1, r-crq av vbz vvn p-acp pno12 p-acp d n1, p-acp dt j n2 pp-f po12 n1; p-acp dt n1 pp-f n1;
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and in a Troubled Conscience, that so we may avoid it:
and in a Troubled Conscience, that so we may avoid it:
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but in the end will place before us, as foule an Object, as that, which we now look upon) will worke in us a Desire, to have that removed which is now as a Thorn in our eyes;
but in the end will place before us, as foul an Object, as that, which we now look upon) will work in us a Desire, to have that removed which is now as a Thorn in our eyes;
cc-acp p-acp dt n1 vmb vvi p-acp pno12, c-acp j dt n1, c-acp d, r-crq pns12 av vvb p-acp) vmb vvi p-acp pno12 dt n1, pc-acp vhi d vvn r-crq vbz av p-acp dt n1 p-acp po12 n2;
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a desire to have Gods Hand taken off from us, and that those sinnes too may be taken away, which made his Hand so heavy;
a desire to have God's Hand taken off from us, and that those Sins too may be taken away, which made his Hand so heavy;
dt n1 pc-acp vhi n2 n1 vvn a-acp p-acp pno12, cc cst d n2 av vmb vbi vvn av, r-crq vvd po31 n1 av j;
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a desire to be freed from the guilt, and a desire to be freed from the Dominion of sinne;
a desire to be freed from the guilt, and a desire to be freed from the Dominion of sin;
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a Desire that reacheth at Liberty, and at Heaven it self:
a Desire that reaches At Liberty, and At Heaven it self:
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Eruditi vivere, est cogitare, saith Tully; Meditation is the life of a Schollar, for if the minde leave off to move, Eruditi vivere, est cogitare, Says Tully; Meditation is the life of a Scholar, for if the mind leave off to move,
fw-la fw-la, fw-la fw-la, vvz np1; n1 vbz dt n1 pp-f dt n1, c-acp cs dt n1 vvb a-acp pc-acp vvi,
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and work, and be in agitation; the man indeed may live, but the Philosopher is dead;
and work, and be in agitation; the man indeed may live, but the Philosopher is dead;
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and vita Christiani sanctum Desiderium, saith Hierom the life of a Christian is nothing else,
and vita Christians sanctum Desiderium, Says Hieronymus the life of a Christian is nothing Else,
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but a holy desire, drawne out and spent in Prayers, Deprecations, Wishes, Obtestations, in Pantings and longings, held up and continued by the heat,
but a holy desire, drawn out and spent in Prayers, Deprecations, Wishes, Obtestations, in Pantings and longings, held up and continued by the heat,
cc-acp dt j n1, vvn av cc vvn p-acp n2, n2, n2, n2, p-acp n2 cc n2-vvg, vvn a-acp cc vvn p-acp dt n1,
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and vigor, and the endlesse unsatisfyednesse of desire, which (if it slack or fayl,
and vigor, and the endless unsatisfyednesse of desire, which (if it slack or fail,
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or end in an indifferency, or Luke-warmness ) leaves nothing behind it, but a lump, a masse of Corruption;
or end in an indifferency, or Lukewarmness) leaves nothing behind it, but a lump, a mass of Corruption;
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for with it, the life is gone, the Christian is departed. 5. But in the last place;
for with it, the life is gone, the Christian is departed. 5. But in the last place;
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This is not enough, nor will it draw us neere enough unto a Turne; there is required,
This is not enough, nor will it draw us near enough unto a Turn; there is required,
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as a true witnesse of this our convincement, and sorrow, of the Heartinesse of our confession, and the Truth of our desire; a serious endavour, an eager contention with our selves,
as a true witness of this our convincement, and sorrow, of the Heartiness of our Confessi, and the Truth of our desire; a serious endeavour, an eager contention with our selves,
c-acp dt j n1 pp-f d po12 n1, cc n1, pp-f dt n1 pp-f po12 n1, cc dt n1 pp-f po12 n1; dt j vvi, dt j n1 p-acp po12 n2,
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an assiduous violence against those sinnes, which have brought us so low, to the dust of Death, and the House of the Grave:
an assiduous violence against those Sins, which have brought us so low, to the dust of Death, and the House of the Grave:
dt j n1 p-acp d n2, r-crq vhb vvn pno12 av av-j, p-acp dt n1 pp-f n1, cc dt n1 pp-f dt j:
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and endeavour to order our steps; to walk contrary to our selves; to make a Covenant with our eye;
and endeavour to order our steps; to walk contrary to our selves; to make a Covenant with our eye;
cc vvb pc-acp vvi po12 n2; pc-acp vvi j-jn p-acp po12 n2; pc-acp vvi dt n1 p-acp po12 n1;
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to purge our eare, to cut off our hand; and to keep our Feet;
to purge our ear, to Cut off our hand; and to keep our Feet;
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to forbeare every Act which carries with it, but the appearance of evill, to cut off every occasion, which may prompt us to it,
to forbear every Act which carries with it, but the appearance of evil, to Cut off every occasion, which may prompt us to it,
pc-acp vvi d n1 r-crq vvz p-acp pn31, cc-acp dt n1 pp-f n-jn, pc-acp vvi a-acp d n1, r-crq vmb vvi pno12 p-acp pn31,
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an Endeavour to work in the Vineyard, to exercise our selves in the workes of Piety;
an Endeavour to work in the Vineyard, to exercise our selves in the works of Piety;
dt n1 pc-acp vvi p-acp dt n1, pc-acp vvi po12 n2 p-acp dt n2 pp-f n1;
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to love the faire opportunities of doing good, and lay hold on them, to be ambitious,
to love the fair opportunities of doing good, and lay hold on them, to be ambitious,
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and Inquisitive after all those Helps, and advantages, which may promote this endeavour, and bring it with more ease and certainty unto the end:
and Inquisitive After all those Helps, and advantages, which may promote this endeavour, and bring it with more ease and certainty unto the end:
cc j p-acp d d n2, cc n2, r-crq vmb vvi d n1, cc vvb pn31 p-acp dc n1 cc n1 p-acp dt n1:
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And this is as the heaving and strugling of a man under a Burden;
And this is as the heaving and struggling of a man under a Burden;
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Thus doe we strive and fight with all those defects, which either nature began, or custome hath confirmed in us;
Thus do we strive and fight with all those defects, which either nature began, or custom hath confirmed in us;
av vdb pns12 vvi cc vvi p-acp d d n2, r-crq d n1 vvd, cc n1 vhz vvn p-acp pno12;
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thus do we by degrees work that happy change; that we are not the same, but other men;
thus do we by Degrees work that happy change; that we Are not the same, but other men;
av vdb pns12 p-acp n2 vvi d j n1; cst pns12 vbr xx dt d, cc-acp j-jn n2;
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as the Historian speaks of Demosthenes (whose studiousnesse and Industry overcame the malignity of Nature, as the Historian speaks of Demosthenes (whose studiousness and Industry overcame the malignity of Nature,
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and unloos'd his tongue) alterum Demosthenem mater, alterum industria enixa est, The mother brought forth one Demosthenes, and Industry another;
and unloosed his tongue) alterum Demosthenem mater, alterum Industria enixa est, The mother brought forth one Demosthenes, and Industry Another;
cc vvd po31 n1) fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, dt n1 vvd av crd np1, cc n1 j-jn;
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so by this our serious and unfeigned Endeavour, eluctamur per obstantia, we force our selves out of those obstacles and encumberances, which detain'd us so long in evill waies;
so by this our serious and unfeigned Endeavour, eluctamur per obstantia, we force our selves out of those obstacles and encumberances, which detained us so long in evil ways;
av p-acp d po12 j cc j n1, fw-la fw-la fw-la, pns12 vvb po12 n2 av pp-f d n2 cc n2, r-crq vvd pno12 av av-j p-acp j-jn n2;
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we make our way through the Clouds, and darknesse of this world, and are compassed about with raies of light. Nature made us men;
we make our Way through the Clouds, and darkness of this world, and Are compassed about with rays of Light. Nature made us men;
pns12 vvb po12 n1 p-acp dt n2, cc n1 pp-f d n1, cc vbr vvn a-acp p-acp n2 pp-f n1. n1 vvd pno12 n2;
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evill Custome made us like the Beasts, that perish, and grace and Repentance make us Christians, and consecrates us to Eternity.
evil Custom made us like the Beasts, that perish, and grace and Repentance make us Christians, and consecrates us to Eternity.
j-jn n1 vvd pno12 av-j dt n2, cst vvb, cc n1 cc n1 vvb pno12 njpg2, cc vvz pno12 p-acp n1.
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All these are in our Turne, in our Repentance; but all these doe not compleat and perfect it; All these Are in our Turn, in our Repentance; but all these do not complete and perfect it;
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For I am not Turn'd from my evill wayes, till I walk in good; I have not shaken off one Habit, till I have gain'd the contrary; I am not truely Turn'd from one point, till I have recovered the other;
For I am not Turned from my evil ways, till I walk in good; I have not shaken off one Habit, till I have gained the contrary; I am not truly Turned from one point, till I have recovered the other;
c-acp pns11 vbm xx vvn p-acp po11 j-jn n2, c-acp pns11 vvb p-acp j; pns11 vhb xx vvn a-acp crd n1, c-acp pns11 vhb vvn dt j-jn; pns11 vbm xx av-j vvn p-acp crd n1, c-acp pns11 vhb vvn dt j-jn;
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have not forsaken Babylon, till I dwell in Jerusalem; for, Turne ye from your evill Wayes, in the holy language is, Turne unto me with all your heart;
have not forsaken Babylon, till I dwell in Jerusalem; for, Turn you from your evil Ways, in the holy language is, Turn unto me with all your heart;
vhb xx vvn np1, c-acp pns11 vvb p-acp np1; p-acp, vvb pn22 p-acp po22 j-jn n2, p-acp dt j n1 vbz, vvb p-acp pno11 p-acp d po22 n1;
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worke out one Habit, with another: let your Actions now, controll and demolish those, which you built up so fast;
work out one Habit, with Another: let your Actions now, control and demolish those, which you built up so fast;
vvb av crd n1, p-acp j-jn: vvb po22 n2 av, vvi cc vvi d, r-crq pn22 vvd a-acp av av-j;
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that which set them up, will pull them downe, perseverance, and assiduity in Action: The liberall Hand casts away our Almes, and our Covetousness together:
that which Set them up, will pull them down, perseverance, and assiduity in Actium: The liberal Hand Cast away our Alms, and our Covetousness together:
cst r-crq vvd pno32 a-acp, vmb vvi pno32 a-acp, n1, cc n1 p-acp n1: dt j n1 vvz av po12 n2, cc po12 n1 av:
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The often putting our knife to our throat, destroyes our Intemperance; The often disciplining our Flesh, crucifies our Lusts;
The often putting our knife to our throat, Destroys our Intemperance; The often disciplining our Flesh, Crucifies our Lustiest;
dt av vvg po12 n1 p-acp po12 n1, vvz po12 n1; dt av j-vvg po12 n1, vvz po12 n2;
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our acts of mercy, proscribe Cruelty; our making our selves Eunuchs for the Kingdome of Heaven, stones the Adulterer;
our acts of mercy, proscribe Cruelty; our making our selves Eunuchs for the Kingdom of Heaven, stones the Adulterer;
po12 n2 pp-f n1, vvb n1; po12 n-vvg po12 n2 n2 p-acp dt n1 pp-f n1, n2 dt n1;
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our walking in the light, is our Turne from Darknesse; our going about, and doing good, is our voluntary Exile,
our walking in the Light, is our Turn from Darkness; our going about, and doing good, is our voluntary Exile,
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and Flight out of the World, and the Pollutions thereof, Then wee are Spirituall, when we walke after the Spirit;
and Flight out of the World, and the Pollutions thereof, Then we Are Spiritual, when we walk After the Spirit;
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and when wee thus walke, wee are Turn'd.
and when we thus walk, we Are Turned.
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I know Repentance, in the Writings of Divines, is drawne out, and commended to us under more notions, and considerations, then one;
I know Repentance, in the Writings of Divines, is drawn out, and commended to us under more notions, and considerations, then one;
pns11 vvb n1, p-acp dt n2-vvg pp-f n2-jn, vbz vvn av, cc vvd p-acp pno12 p-acp dc n2, cc n2, cs crd;
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It is taken for those preparatory Acts, which fitt and qualify us for the Kingdome and Gospel of Christ;
It is taken for those preparatory Acts, which fit and qualify us for the Kingdom and Gospel of christ;
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it is taken for that change, in which we are sorry for our sinne, and desire and purpose to leave it, which serves to usher in Faith and Obedience; it is taken for that change, in which we Are sorry for our sin, and desire and purpose to leave it, which serves to usher in Faith and obedience;
pn31 vbz vvn p-acp d n1, p-acp r-crq pns12 vbr j p-acp po12 n1, cc vvi cc n1 pc-acp vvi pn31, r-crq vvz pc-acp vvi p-acp n1 cc n1;
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but I take it in its most generall and largest acception, for the leaving one state and Condition,
but I take it in its most general and Largest acception, for the leaving one state and Condition,
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and a constant cleaving to the contrary;
and a constant cleaving to the contrary;
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for the getting our selves of every evill Habit, and investing our selves with those which are good;
for the getting our selves of every evil Habit, and investing our selves with those which Are good;
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or, to speak with our Prophet; for Turning away from wickednesse, and doing that which is Lawfull and right;
or, to speak with our Prophet; for Turning away from wickedness, and doing that which is Lawful and right;
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for casting away all our Transgressions, and making us new Hearts, and new Spirits; I am sure this one Syllable Turne, will take in and comprehend it all:for casting away all our Transgressions, and making us new Hearts, and new Spirits; I am sure this one Syllable Turn, will take in and comprehend it all:
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for what is all our preparation;
for what is all our preparation;
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if when we come neere to Christ, we stand back? what are the beginnings of obedience,
if when we come near to christ, we stand back? what Are the beginnings of Obedience,
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if we revolt? what is the bend, or Turne of our Initiation, if we Turn aside like a deceitfull Bow? whats out sorrow,
if we revolt? what is the bend, or Turn of our Initiation, if we Turn aside like a deceitful Bow? whats out sorrow,
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if it do but bow the head;
if it do but bow the head;
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and leave the Heart as wanton as before? what's our desire, if it have but the strength of a Thought? whats our endeavour,
and leave the Heart as wanton as before? what's our desire, if it have but the strength of a Thought? whats our endeavour,
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if it strike and contract it self, and is lost at the sight of the next Temptation? But our Turne supposeth all These;
if it strike and contract it self, and is lost At the sighed of the next Temptation? But our Turn Supposeth all These;
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and takes in all the Dimensions of Repentance, the Body, and full Compasse of it,
and Takes in all the Dimensions of Repentance, the Body, and full Compass of it,
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and though it be but a word, yet is as expressive and significant, as any other in Scripture, and conteins them all.
and though it be but a word, yet is as expressive and significant, as any other in Scripture, and contains them all.
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It includes NONLATINALPHABET, our Regeneration; for if we Turne, we Turne à termino ad terminum, from one Terme to another;
It includes, our Regeneration; for if we Turn, we Turn à termino ad Terminus, from one Term to Another;
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and as in Generation, and our naturall Birth, there is Non ens Tale, and ens Tale, a progresse,
and as in Generation, and our natural Birth, there is Non ens Tale, and ens Tale, a progress,
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or mutation from that which it was not, to that, which it now is, so is it in our Turne; It was Nehushtan, a rude peece of Brasse, it is now a polisht Statue of Piety;
or mutation from that which it was not, to that, which it now is, so is it in our Turn; It was Nehushtan, a rude piece of Brass, it is now a polished Statue of Piety;
cc n1 p-acp d r-crq pn31 vbds xx, p-acp d, r-crq pn31 av vbz, av vbz pn31 p-acp po12 vvb; pn31 vbds np1, dt j n1 pp-f n1, pn31 vbz av dt j-vvn n1 pp-f n1;
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It was a Child of Wrath; it is now a Child of Blessings; It was dead, and is alive;
It was a Child of Wrath; it is now a Child of Blessings; It was dead, and is alive;
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and it takes in NONLATINALPHABET, our Renovation or Renewing; Behold old Things are passed away, all things are become New;
and it Takes in, our Renovation or Renewing; Behold old Things Are passed away, all things Are become New;
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The sinner that Turnes, leaves his strange Apparell, his Filthy Raggs behind him, and upon his Turne comes forth Glorious in the Robes of Righteousnesse? and it comprehends our Cleansing, or purification; He that turnes from his evill wayes, hath purged out his old Leaven, and is made a new Lump.
The sinner that Turns, leaves his strange Apparel, his Filthy Rags behind him, and upon his Turn comes forth Glorious in the Robes of Righteousness? and it comprehends our Cleansing, or purification; He that turns from his evil ways, hath purged out his old Leaven, and is made a new Lump.
dt n1 d vvz, vvz po31 j n1, po31 j n2 p-acp pno31, cc p-acp po31 vvb vvz av j p-acp dt n2 pp-f n1? cc pn31 vvz po12 vvg, cc n1; pns31 cst vvz p-acp po31 j-jn n2, vhz vvn av po31 j n1, cc vbz vvn dt j n1.
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Repentance is as Physick to the Soule, but not to be given ad pondus et mensuram, so many graines, and so many Drammes; by measure, and proportion; Repentance is as Physic to the Soul, but not to be given ad pondus et mensuram, so many grains, and so many Drammes; by measure, and proportion;
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non est periculum, ne sit nimium, quod ei maximum debet, we may take too little, there is no feare at all, that we should take too much of it;non est periculum, ne sit Nimium, quod ei maximum debet, we may take too little, there is no Fear At all, that we should take too much of it;
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Repentance for our sinnes is the businesse of our whole life;
Repentance for our Sins is the business of our Whole life;
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for inded what is Perseverance, but an entire, and continued Repentance? a constant turning away from our evill wayes? when sinne hath corrupted our faculties, we purge it out by Repentance;
for indeed what is Perseverance, but an entire, and continued Repentance? a constant turning away from our evil ways? when sin hath corrupted our faculties, we purge it out by Repentance;
c-acp av q-crq vbz n1, cc-acp dt j, cc vvd n1? dt j n-vvg av p-acp po12 j-jn n2? q-crq n1 vhz vvn po12 n2, pns12 vvb pn31 av p-acp n1;
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and when 'tis dead we bury it by Repentance, and it is quite lost and forgotten in the wayes of Righteousnesse,
and when it's dead we bury it by Repentance, and it is quite lost and forgotten in the ways of Righteousness,
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and being Turn'd, we never look back, never cast a Thought after it, but with sorrow, and Anger, and detestation;
and being Turned, we never look back, never cast a Thought After it, but with sorrow, and Anger, and detestation;
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and when it appeares before us, it appeares in a fouler shape, in greater horror, then we beheld it in, when we first fell upon our Knees for Pardon;
and when it appears before us, it appears in a Fowler shape, in greater horror, then we beheld it in, when we First fell upon our Knees for Pardon;
cc c-crq pn31 vvz p-acp pno12, pn31 vvz p-acp dt jc n1, p-acp jc n1, cs pns12 vvd pn31 p-acp, c-crq pns12 ord vvd p-acp po12 n2 p-acp n1;
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For the more Confirm'd wee are in Goodnesse, the more abhorrent we are of Evill; and defy it most, when we stand at the greatest Distance;
For the more Confirmed we Are in goodness, the more abhorrent we Are of Evil; and defy it most, when we stand At the greatest Distance;
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wee never loath our Disease more, then when wee are purged and Healthy. There is another word;
we never loath our Disease more, then when we Are purged and Healthy. There is Another word;
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NONLATINALPHABET, which hath a good sense put upon it, which yet the word doth not naturally yeeld,
, which hath a good sense put upon it, which yet the word does not naturally yield,
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and rather signifies a Trouble of minde, then a Turne, and it is spoken of Judas himself, NONLATINALPHABET he repented himself;
and rather signifies a Trouble of mind, then a Turn, and it is spoken of Judas himself, he repented himself;
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and what a Repentance was that, which he should have repented of? what a Turne was that, that choked him? Had his Turne been right, hee might have dyed a Martyr, who dyed a Traytor;
and what a Repentance was that, which he should have repented of? what a Turn was that, that choked him? Had his Turn been right, he might have died a Martyr, who died a Traitor;
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and a Murderer of his Master, and himself;
and a Murderer of his Master, and himself;
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For this deep, Melancholly, and Trouble of minde, is like that poysonous Plant which Pliny speaks of, which if it doe not take away the Disease, kills the man:
For this deep, Melancholy, and Trouble of mind, is like that poisonous Plant which pliny speaks of, which if it do not take away the Disease, kills the man:
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Judas indeed was called the son of perdition; but it was because he destroyed himself.Judas indeed was called the son of perdition; but it was Because he destroyed himself.
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But there is another word, which is more proper, and more used, NONLATINALPHABET, a Turne, and change of the Mind? what? of the understanding.
But there is Another word, which is more proper, and more used,, a Turn, and change of the Mind? what? of the understanding.
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There may be such a change, and yet no Turne, no Repentance;
There may be such a change, and yet no Turn, no Repentance;
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for how many have been brought to a knowledge of their sinnes, who could never be induced to leave them? nay,
for how many have been brought to a knowledge of their Sins, who could never be induced to leave them? nay,
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If the will be Turn'd, the Understanding is also chang'd, not to know, what it cannot be ignorant of;
If the will be Turned, the Understanding is also changed, not to know, what it cannot be ignorant of;
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but of the will! for this sense NONLATINALPHABET, the primitive, and those compounds of it, doe beare, who hath knowne NONLATINALPHABET, the Minde, the Will, the Decree of the Lord? and God delivered up those that retein'd him not, NONLATINALPHABET, to a reprobate mind, id est, a will to doe those things which are not convenient;
but of the will! for this sense, the primitive, and those compounds of it, do bear, who hath known, the Mind, the Will, the decree of the Lord? and God Delivered up those that retained him not,, to a Reprobate mind, id est, a will to do those things which Are not convenient;
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not to knowledge of evill, but to the practise of it; not to knowledge of evil, but to the practice of it;
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and to those who are defiled, saith Saint Paul; NONLATINALPHABET, even their mind, that is their will is corrupted,
and to those who Are defiled, Says Saint Paul;, even their mind, that is their will is corrupted,
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as appeares by their Evill Workes in the next verse:
as appears by their Evil Works in the next verse:
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and so NONLATINALPHABET, which doth not signify a Good understanding, or a good Mind or opinion; (These will beget but a Complement,
and so, which does not signify a Good understanding, or a good Mind or opinion; (These will beget but a Compliment,
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but good words, Depart in peace, be ye warmed and filled ) not a good wish,
but good words, Depart in peace, be you warmed and filled) not a good wish,
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but a good Will, which gives those things, which are needfull for the body;
but a good Will, which gives those things, which Are needful for the body;
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in like manner, NONLATINALPHABET, which signifies not onely prescience, and fore-sight, but Government, Care, and direction, which are the free Actions of the Will: wee might instance in more;
in like manner,, which signifies not only prescience, and foresight, but Government, Care, and direction, which Are the free Actions of the Will: we might instance in more;
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but (to our present purpose) NONLATINALPHABET, primarily, and properly signifies an Act of the Will, not as it necessarily follows the Act of the understanding,
but (to our present purpose), primarily, and properly signifies an Act of the Will, not as it necessarily follows the Act of the understanding,
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but as it ought to follow by the command of God, although we see, it doth not alwayes follow:
but as it ought to follow by the command of God, although we see, it does not always follow:
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Despisest thou the riches of his Goodnesse, not knowing, that is, not willing to know, that it leadeth thee NONLATINALPHABET, to repentance? and he speakes to those, who did judge such things, yet did the same, vers. Despisest thou the riches of his goodness, not knowing, that is, not willing to know, that it leads thee, to Repentance? and he speaks to those, who did judge such things, yet did the same, vers.
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3. and did know the will of God. vers. 18. So; Repent, and doe the first Workes, Revel. 2.5. and in most places it is thus taken;
3. and did know the will of God. vers. 18. So; repent, and do the First Works, Revel. 2.5. and in most places it is thus taken;
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you may call it a Transmentation, but it is a subduing and Turning of the Will and Affections, that the whole man may bee NONLATINALPHABET, not the same, but another man;
you may call it a Transmentation, but it is a subduing and Turning of the Will and Affections, that the Whole man may be, not the same, but Another man;
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before hurryed away by his passion;
before hurried away by his passion;
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but now walking by the right rule, before spreading, and diffusing himself on variety of unlawfull Objects,
but now walking by the right Rule, before spreading, and diffusing himself on variety of unlawful Objects,
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now recollected into himself, and looking forward on God alone. Why vvill ye die? The maine Turne, is of the will;
now recollected into himself, and looking forward on God alone. Why will you die? The main Turn, is of the will;
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For we see the face of it, here in the Text, is set upon Death it self;
For we see the face of it, Here in the Text, is Set upon Death it self;
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and therefore to be Turned away; 'Tis not our Naturall Concupiscence; 'Tis not the dulnesse of our understandings;
and Therefore to be Turned away; It's not our Natural Concupiscence; It's not the dulness of our understandings;
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'Tis not the violence of our Passion; 'Tis not our weaknesse, that we Dye, it is our Will destroyes us;
It's not the violence of our Passion; It's not our weakness, that we Die, it is our Will Destroys us;
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but to be subservient, and Instrumentall to the Will, in drawing it neerer and neerer to that end,
but to be subservient, and Instrumental to the Will, in drawing it nearer and nearer to that end,
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for which it hath determined its Act;
for which it hath determined its Act;
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in finding, and squaring out materialls, to the building up of this Temple of the Holy Ghost.
in finding, and squaring out materials, to the building up of this Temple of the Holy Ghost.
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For Heaven is Heaven, and Hell is Hell; Virtue is Virtue, and vice is vice to the Understanding; nor can it appeare otherwise;
For Heaven is Heaven, and Hell is Hell; Virtue is Virtue, and vice is vice to the Understanding; nor can it appear otherwise;
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for in these we cannot be deceived:
for in these we cannot be deceived:
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what Reason can that be, which teacheth us to Act against Reason? Esau knew well enough, that it was a sinne to kill his Brother;
what Reason can that be, which Teaches us to Act against Reason? Esau knew well enough, that it was a sin to kill his Brother;
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but his Reason taught him to expect his Fathers Funerall. Ahab knew it was a crying sinne to take Naboths Vineyard from him by violence;
but his Reason taught him to expect his Father's Funeral. Ahab knew it was a crying sin to take Naboth's Vineyard from him by violence;
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and therefore hee would have paid down money for it; and his painted Queene knew as much;
and Therefore he would have paid down money for it; and his painted Queen knew as much;
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but that the best way to take possession of his Vineyard, was to dispossess him of his life;
but that the best Way to take possession of his Vineyard, was to dispossess him of his life;
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and the surest way to that, was to make him a Blasphemer, that was the effect and product of Reason, and Discourse;
and the Surest Way to that, was to make him a Blasphemer, that was the Effect and product of Reason, and Discourse;
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which is the best servant when the Will is Right; and the worst when shee is irregular. Reason may seek out many Inventions for Evill;
which is the best servant when the Will is Right; and the worst when she is irregular. Reason may seek out many Inventions for Evil;
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and shee may discover many helps and Advantages to promote that which is good; she may draw out the method which leads to both; find out opportunities;
and she may discover many helps and Advantages to promote that which is good; she may draw out the method which leads to both; find out opportunities;
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bring in Encouragements and Provocations to both;
bring in Encouragements and Provocations to both;
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but Reason never yet call'd Evill good, or Good evill, for then it is not Reason;
but Reason never yet called Evil good, or Good evil, for then it is not Reason;
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the Apostle hath joyn'd both together, NONLATINALPHABET, if they be wicked, they are unreasonable, and absur'd, for they doe that which Reason abhorres, and condemnes at the first presentment.
the Apostle hath joined both together,, if they be wicked, they Are unreasonable, and absurd, for they do that which Reason abhors, and condemns At the First presentment.
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So that the will you see, is origo boni, & mali, is the prinipall cause of Good and Evill;
So that the will you see, is origo boni, & mali, is the prinipall cause of Good and Evil;
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That I will not understand, when I cannot but understand, is from the will;
That I will not understand, when I cannot but understand, is from the will;
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that the Judge is blind, (when he sees well enough what is just, and what is unjust) is not from the Bribe, but the Will;
that the Judge is blind, (when he sees well enough what is just, and what is unjust) is not from the Bribe, but the Will;
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That my feare shakes me, my Anger enflames me, my Love Transports me, my sorrow casts me downe,
That my Fear shakes me, my Anger enflames me, my Love Transports me, my sorrow Cast me down,
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and my joy makes me mad; That my Reason is Instrumentall, and Active against it self;
and my joy makes me mad; That my Reason is Instrumental, and Active against it self;
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That my Passions rage, and are unruly, is from my will, which being fastened to its Object, drawes all the Powers of the Soul after it.
That my Passion rage, and Are unruly, is from my will, which being fastened to its Object, draws all the Powers of the Soul After it.
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For what turn is that, which leaves us where we were? what repentance is that,
For what turn is that, which leaves us where we were? what Repentance is that,
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And therefore, if the will Turne, all these will Turne with it, Turne to their proper offices and Functions.
And Therefore, if the will Turn, all these will Turn with it, Turn to their proper Offices and Functions.
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The Understanding will be all Light, and the Affections will be all Peace, (for the proper Act of every Faculty, is its Peace) when the Understanding contemplates that Truth which perfects it;
The Understanding will be all Light, and the Affections will be all Peace, (for the proper Act of every Faculty, is its Peace) when the Understanding contemplates that Truth which perfects it;
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it rests upon it, and dwells there, as upon a holy Hill: But when it busies it self in those, which hold no proportion with it (as the gathering of Wealth; the raysing of a Name;
it rests upon it, and dwells there, as upon a holy Hill: But when it busies it self in those, which hold no proportion with it (as the gathering of Wealth; the raising of a Name;
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the finding out pleasures) when it is a Steward, and Purveyor for the Sense, it is restlesse, and unquiet: now finds out this way;
the finding out pleasures) when it is a Steward, and Purveyor for the Sense, it is restless, and unquiet: now finds out this Way;
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anon another, and by & by disapproves them both, and contradicts it self in every motion.
anon Another, and by & by disapproves them both, and contradicts it self in every motion.
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When our Affections are levell'd on that, for which they were given us;
When our Affections Are leveled on that, for which they were given us;
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they lose their name, and wee call them Virtues, but when they fly out after every impertinent Object, they fly out in infinitum, and are never at their end and rest;
they loose their name, and we call them Virtues, but when they fly out After every impertinent Object, they fly out in infinitum, and Are never At their end and rest;
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place Love on the things of this VVorld, and what a troublesome, Tumultuous Passion is it, tiring it self with its own Hast,
place Love on the things of this World, and what a troublesome, Tumultuous Passion is it, tiring it self with its own Hast,
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and wasting and consuming it selfe, with its owne Heat: but place it on Piety, and there it is, as in its Heaven;
and wasting and consuming it self, with its own Heat: but place it on Piety, and there it is, as in its Heaven;
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and the more it spends of it self, the more it is increased. Let your Anger kindle against an Enemy;
and the more it spends of it self, the more it is increased. Let your Anger kindle against an Enemy;
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and it is a Fury, that Torments two at once;
and it is a Fury, that Torments two At once;
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but derive it, and lay it on your sin, and there it sits as a Magistrate on a Tribunall, to worke your Peace.
but derive it, and lay it on your since, and there it sits as a Magistrate on a Tribunal, to work your Peace.
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That sorrow, which wee cast away upon Temporall losses, is a Disease, which must be cured by Time, but our sorrow for sinne, is a Cure it self, is a second Baptisme;
That sorrow, which we cast away upon Temporal losses, is a Disease, which must be cured by Time, but our sorrow for sin, is a Cure it self, is a second Baptism;
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washes away the Causes of that Evill, and dyes with it, and rises up againe in Comfort.
washes away the Causes of that Evil, and dies with it, and rises up again in Comfort.
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That joy which is rays'd out of Riches, and Pleasure, is rais'd as a Meteor out of dung,
That joy which is raised out of Riches, and Pleasure, is raised as a Meteor out of dung,
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and is whiffed up and downe, by every winde and Breath; but if it follow the Health and Harmony, the good Constitution of the Soule;
and is whiffed up and down, by every wind and Breath; but if it follow the Health and Harmony, the good Constitution of the Soul;
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it is as cleare, and pure, and constant, as the Heavens themselves, and may be carried about in a lasting and continued Gyre, but is still the same.
it is as clear, and pure, and constant, as the Heavens themselves, and may be carried about in a lasting and continued Gyre, but is still the same.
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And this Turne the Affections will have, if the will Turne; then they Turne their face another way, from Bethaven to Bethel; from Ebal, to Garazin; from the Mount of Curses, to the Holy Hill.
And this Turn the Affections will have, if the will Turn; then they Turn their face Another Way, from Bethaven to Bethel; from Ebal, to Gadarene; from the Mount of Curses, to the Holy Hill.
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We cannot Think, that in this our Turne, the Powers of the Soul are pull'd to pieces, that our Affections are plucked up by the roots;
We cannot Think, that in this our Turn, the Powers of the Soul Are pulled to Pieces, that our Affections Are plucked up by the roots;
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That our Love is Annihilated, our Anger destroyed, our Zeal quencht;
That our Love is Annihilated, our Anger destroyed, our Zeal quenched;
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By my Turne, I am not dissolved, but better built, I have new Affections, and yet the same;
By my Turn, I am not dissolved, but better built, I have new Affections, and yet the same;
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now dead, and impotent to evill, but vigorous and active in Good; my steps are altered, not my Feet, my Affections cut off;
now dead, and impotent to evil, but vigorous and active in Good; my steps Are altered, not my Feet, my Affections Cut off;
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the Character is chang'd, but not the Book.
the Character is changed, but not the Book.
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That sorrow, which covered my face for the losse of my Friend, is now a Thicker and Darker cloud about it, because of my sinne.
That sorrow, which covered my face for the loss of my Friend, is now a Thicker and Darker cloud about it, Because of my sin.
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That hope, which stoop'd so low, as the Earth, as the mortall and fading vanities of the world, is now on the wing, raising it selfe as high as Heaven:
That hope, which stooped so low, as the Earth, as the Mortal and fading vanities of the world, is now on the wing, raising it self as high as Heaven:
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That Zeale, which drove Saint Paul upon the very pricks, to persecute the Church, did after lead him to the block, to be crown'd with Martyrdome.
That Zeal, which drove Saint Paul upon the very pricks, to persecute the Church, did After led him to the block, to be crowned with Martyrdom.
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If the Will be Turned, that is captivated, and subdued to that Will of God, which is the Rule of all our Actions, it becomes NONLATINALPHABET, a Shop,
If the Will be Turned, that is captivated, and subdued to that Will of God, which is the Rule of all our Actions, it becomes, a Shop,
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and Work-house of Virtuous, and Religious Actions;
and Workhouse of Virtuous, and Religious Actions;
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and the Understanding and Affections, are NONLATINALPHABET, fellow-workers with it, ready to forward and Compleat the Turne;
and the Understanding and Affections, Are, Fellow-workers with it, ready to forward and Complete the Turn;
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Saint Bernard tells us, that nothing doth Burne in Hell but our will; and 'tis as true, Nothing doth reigne in Heaven but the will:
Saint Bernard tells us, that nothing does Burn in Hell but our will; and it's as true, Nothing does Reign in Heaven but the will:
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In it are the wells of Salvation, and in it are the waters of Bitterness; in it is Tophet, and in it is Paradise: Totum habet, qui bonam habet voluntatem, saith Austin, he hath runne through all the Hardship,
In it Are the wells of Salvation, and in it Are the waters of Bitterness; in it is Tophet, and in it is Paradise: Totum habet, qui Good habet voluntatem, Says Austin, he hath run through all the Hardship,
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and Exercises of Repentance, who hath (not changed his opinion, or improv'd his knowledge) but alter'd his will; for the Turne of the will supposeth the rest,
and Exercises of Repentance, who hath (not changed his opinion, or improved his knowledge) but altered his will; for the Turn of the will Supposeth the rest,
cc n2 pp-f n1, r-crq vhz (xx vvn po31 n1, cc vvn po31 n1) cc-acp vvn po31 vmb; p-acp dt vvb pp-f dt vmb vvz dt n1,
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but the rest doe not necessitate this; when this is wrought, all is done: that is, The Soul is enlightened, purged, renewed;
but the rest do not necessitate this; when this is wrought, all is done: that is, The Soul is enlightened, purged, renewed;
cc-acp dt n1 vdb xx n1 d; c-crq d vbz vvn, d vbz vdn: d vbz, dt n1 vbz vvn, vvn, vvn;
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hath its Regeneration, and new Creation; in a word; when the Will is turn'd, the soul is saved;
hath its Regeneration, and new Creation; in a word; when the Will is turned, the soul is saved;
vhz po31 n1, cc j n1; p-acp dt n1; c-crq dt n1 vbz vvn, dt n1 vbz vvn;
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The Old man is a New Creature;
The Old man is a New Creature;
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and this New Creature changes no more, but holds up the Turne, till he be Turn'd to Dust,
and this New Creature changes no more, but holds up the Turn, till he be Turned to Dust,
cc d j n1 vvz av-dx av-dc, cc-acp vvz a-acp dt vvb, c-acp pns31 vbb vvn p-acp n1,
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and raysed againe, and then made like unto the Angels.
and raised again, and then made like unto the Angels.
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THE SIXTH SERMON. PART II. EZEKIEL 33.11. Turne ye, Turne ye from your evill wayes &c. This Turn, is a Turn of the whole man, of his understanding, his affections;
THE SIXTH SERMON. PART II EZEKIELEM 33.11. Turn you, Turn you from your evil ways etc. This Turn, is a Turn of the Whole man, of his understanding, his affections;
dt ord n1. n1 crd np1 crd. vvb pn22, vvb pn22 p-acp po22 j-jn n2 av d vvb, vbz dt vvb pp-f dt j-jn n1, pp-f po31 vvg, po31 n2;
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nay, of his senses, of the eye, and the ear, from vanity of the tast, from forbidden fruit of the touch, from that which it must not handle;
nay, of his Senses, of the eye, and the ear, from vanity of the taste, from forbidden fruit of the touch, from that which it must not handle;
uh-x, pp-f po31 n2, pp-f dt n1, cc dt n1, p-acp n1 pp-f dt n1, p-acp j-vvn n1 pp-f dt vvb, p-acp d r-crq pn31 vmb xx vvi;
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a Turn of the outward man, as well as the inward, of his deportment, and behaviour, of every motion, and of every gesture;
a Turn of the outward man, as well as the inward, of his deportment, and behaviour, of every motion, and of every gesture;
dt vvb pp-f dt j n1, c-acp av c-acp dt j, pp-f po31 n1, cc n1, pp-f d n1, cc pp-f d n1;
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but the principal and main Turn is of the will, from that which is not worth a look or a thought, to that which is desirable in it self,
but the principal and main Turn is of the will, from that which is not worth a look or a Thought, to that which is desirable in it self,
cc-acp dt j-jn cc j vvb vbz pp-f dt n1, p-acp d r-crq vbz xx j dt n1 cc dt n1, p-acp cst r-crq vbz j p-acp pn31 n1,
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and doth alone perfect, and in a manner glorifie it in its approximation, and union with the will of God:
and does alone perfect, and in a manner Glorify it in its approximation, and Union with the will of God:
cc vdz av-j vvi, cc p-acp dt n1 vvi pn31 p-acp po31 n1, cc n1 p-acp dt n1 pp-f np1:
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we may say of it, as Tertullian doth of the soul it self, it is Totum hominis, & toto homine majus quid, it is as the whole man,
we may say of it, as Tertullian does of the soul it self, it is Totum hominis, & toto homine Majus quid, it is as the Whole man,
pns12 vmb vvi pp-f pn31, c-acp np1 vdz pp-f dt n1 pn31 n1, pn31 vbz fw-la fw-la, cc fw-la fw-la fw-la fw-la, pn31 vbz p-acp dt j-jn n1,
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and something greater then the whole;
and something greater then the Whole;
cc pi jc cs dt j-jn;
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like that NONLATINALPHABET in Saint James, the rudder and helm, by which all the other powers and faculties of the soul, and every member of the body are turned about,
like that in Saint James, the rudder and helm, by which all the other Powers and faculties of the soul, and every member of the body Are turned about,
av-j d p-acp n1 np1, dt n1 cc n1, p-acp r-crq d dt j-jn n2 cc n2 pp-f dt n1, cc d n1 pp-f dt n1 vbr vvn a-acp,
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when they are driven as it were, of fierce windes; and bindes them to those objects,
when they Are driven as it were, of fierce winds; and binds them to those objects,
c-crq pns32 vbr vvn c-acp pn31 vbdr, pp-f j n2; cc vvz pno32 p-acp d n2,
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for which they were especially made, and in which they may rest, as in a Haven.
for which they were especially made, and in which they may rest, as in a Haven.
p-acp r-crq pns32 vbdr av-j vvn, cc p-acp r-crq pns32 vmb vvi, c-acp p-acp dt n1.
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This is the true turn: but this it self hath been turned; the convertimini turned about by the winde of several fancies. Take Origens conceit;
This is the true turn: but this it self hath been turned; the Convertimini turned about by the wind of several fancies. Take Origens conceit;
d vbz dt j vvi: p-acp d pn31 n1 vhz vbn vvn; dt fw-la vvn a-acp p-acp dt n1 pp-f j n2. vvb np1 n1;
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That all things shall returne back into God as all things flowed from from him at the first;
That all things shall return back into God as all things flowed from from him At the First;
cst d n2 vmb vvi av p-acp np1 c-acp d n2 vvd p-acp p-acp pno31 p-acp dt ord;
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and then this Turne may seem to reach home to the very devils themselves. Take the Novatian strictness and severity, and it will not reach so far as men.
and then this Turn may seem to reach home to the very Devils themselves. Take the Novatian strictness and severity, and it will not reach so Far as men.
cc cs d vvb vmb vvi pc-acp vvi av-an p-acp dt j n2 px32. vvb dt np1 n1 cc n1, cc pn31 vmb xx vvi av av-j c-acp n2.
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Some we see stand much upon an outward visible Turn; upon the Ceremony and pomp of Repentance,
some we see stand much upon an outward visible Turn; upon the Ceremony and pomp of Repentance,
d pns12 vvb vvi av-d p-acp dt j j vvb; p-acp dt n1 cc n1 pp-f n1,
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and so have turned, and changed that name, and call'd it penance; others have brought in Cervam pro Iphigeniâ, a beast instead of a Virgin, the turn of an erring soul, that will erre more, and more;
and so have turned, and changed that name, and called it penance; Others have brought in Cervam Pro Iphigeniâ, a beast instead of a Virgae, the turn of an erring soul, that will err more, and more;
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or rather Exanguem penitentiam an invisible turn; or a turn in a picture; a forced sigh, a seeming displacency, Open or private confession, a very thought for Repentance.
or rather Exanguem penitentiam an invisible turn; or a turn in a picture; a forced sighs, a seeming displacency, Open or private Confessi, a very Thought for Repentance.
cc av-c fw-la fw-la dt j vvb; cc dt vvb p-acp dt n1; dt j-vvn n1, dt j-vvg n1, j cc j n1, dt j vvd p-acp n1.
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Some again, extend Repentance ad praeterita, and make it reflect onely upon sins past, and so leave us in the very point of turning, turning from our evil wayes, but not unto God, which is an act, they say, not of Repentance, but of spiritual wisdom;
some again, extend Repentance ad Things past, and make it reflect only upon Sins past, and so leave us in the very point of turning, turning from our evil ways, but not unto God, which is an act, they say, not of Repentance, but of spiritual Wisdom;
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and so do tuditare negotia in Lucretius his phrase;
and so do tuditare Business in Lucretius his phrase;
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beat out work, where there is none, and make a businesse, and noise where they need not;
beatrice out work, where there is none, and make a business, and noise where they need not;
vvb av n1, c-crq pc-acp vbz pix, cc vvi dt n1, cc n1 c-crq pns32 vvb xx;
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for which we are not the better? or can we say, the evil man is changed, that is not good;
for which we Are not the better? or can we say, the evil man is changed, that is not good;
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that the angry man is changed, who is not meek? or the proud chang'd, who will not make themselves equal to them of the lowest degree? But thus the convertimini hath been turned about, from the streets to the Temple;
that the angry man is changed, who is not meek? or the proud changed, who will not make themselves equal to them of the lowest degree? But thus the Convertimini hath been turned about, from the streets to the Temple;
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from the Temple to the closet, from confession to a sigh; from the eye and tongue, to the heart, from the heart to the eye and tongue, and almost lost in the dispute.
from the Temple to the closet, from Confessi to a sighs; from the eye and tongue, to the heart, from the heart to the eye and tongue, and almost lost in the dispute.
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Repentance is brought forth, and presented now in this dresse, now in that, (you might think she were turned wanton) but few entertain her in her own shape, in that Matron-like deportment,Repentance is brought forth, and presented now in this dress, now in that, (you might think she were turned wanton) but few entertain her in her own shape, in that Matronlike deportment,
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and severity, which alwayes attends her, or if they admit her with a whip, 'tis such a one,
and severity, which always attends her, or if they admit her with a whip, it's such a one,
cc n1, r-crq av vvz pno31, cc cs pns32 vvb pno31 p-acp dt vvb, pn31|vbz d dt pi,
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as ploweth the back, but not toucheth the soul; the Doctrine of Repentance hath filled many Volumes, but the true practice of it may be comprized in a manual.
as ploweth the back, but not touches the soul; the Doctrine of Repentance hath filled many Volumes, but the true practice of it may be comprised in a manual.
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And yet to settle the turn upon its proper hinge, that it may turn to the rights (as we say) in this great disagreement, every party speaks some truth;
And yet to settle the turn upon its proper hinge, that it may turn to the rights (as we say) in this great disagreement, every party speaks Some truth;
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and for ought appears, may subscribe one to the other; and the turn is safe amongst them; for that none denie.
and for ought appears, may subscribe one to the other; and the turn is safe among them; for that none deny.
cc c-acp pi vvz, vmb vvi pi p-acp dt j-jn; cc dt vvb vbz j p-acp pno32; c-acp cst pix vvi.
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Must I confesse my sins? the Protestant affirmes it! must I renounce my sins? the Papist dares not denie it; must I leave my sins;
Must I confess my Sins? the Protestant affirms it! must I renounce my Sins? the Papist dares not deny it; must I leave my Sins;
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it is true, but it is not enough to make up the turn; for I may forbear the act,
it is true, but it is not enough to make up the turn; for I may forbear the act,
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and yet cleave to the sin; I may be an Adulterer, and not touch a woman, and remain in the stews,
and yet cleave to the since; I may be an Adulterer, and not touch a woman, and remain in the Stews,
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when I am gone out of it.
when I am gone out of it.
c-crq pns11 vbm vvn av pp-f pn31.
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Must I beat down my body, and fast and pray, and for a time denie my self that which is lawful,
Must I beatrice down my body, and fast and pray, and for a time deny my self that which is lawful,
vmb pns11 vvd a-acp po11 n1, cc av-j cc vvb, cc p-acp dt n1 vvb po11 n1 cst r-crq vbz j,
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and which the Giver of every good gift hath put into my hands? This is a penance which the Protestant will allow;
and which the Giver of every good gift hath put into my hands? This is a penance which the Protestant will allow;
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and must I crucifie my lust, and unruly affections? this sounds as loud, and is as much cryed up at Rome as at Geneva. Publick Repentance hath the advantage of Antiquity, whose practice some have thought the best Commentary on the Scripture;
and must I crucify my lust, and unruly affections? this sounds as loud, and is as much cried up At Room as At Geneva. Public Repentance hath the advantage of Antiquity, whose practice Some have Thought the best Commentary on the Scripture;
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and the inward Turn is so necessary, that even they commend, and require it, who are setled on their lees. Contrition is necessary; and new life is necessary;
and the inward Turn is so necessary, that even they commend, and require it, who Are settled on their lees. Contrition is necessary; and new life is necessary;
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to Turn from our evil wayes, is necessary, and to turn to God is necessary: to abstain from evil is necessary, and to do good is necessary:
to Turn from our evil ways, is necessary, and to turn to God is necessary: to abstain from evil is necessary, and to do good is necessary:
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so that out of these several characters, we may draw out the true definition of Repentance, as the Ancients are said, out of the several writings of the Heathen Philosophers, to have made up a compleat body of the practick part of Christian Philosophy.
so that out of these several characters, we may draw out the true definition of Repentance, as the Ancients Are said, out of the several writings of the Heathen Philosophers, to have made up a complete body of the practic part of Christian Philosophy.
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You will say, they make Repentance a Sacrament (an error indeed, but not so bold,
You will say, they make Repentance a Sacrament (an error indeed, but not so bold,
pn22 vmb vvi, pns32 vvb np1-n dt n1 (dt n1 av, cc-acp xx av j,
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and pressing on the foundation, as many other errours of that Church are) yet though it be not a Sacrament, let ours be visible;
and pressing on the Foundation, as many other errors of that Church Are) yet though it be not a Sacrament, let ours be visible;
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let our confession be so hearty, that our absolution may be sealed in Heaven;
let our Confessi be so hearty, that our absolution may be sealed in Heaven;
vvb po12 n1 vbi av j, cst po12 n1 vmb vbi vvn p-acp n1;
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But then they bring in satisfaction, 'tis true, they do, and in another dresse, then that, in which the Ancients shewed her; But then they bring in satisfaction, it's true, they do, and in Another dress, then that, in which the Ancients showed her;
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even satisfaction of condignity. There is no reason we should think so, yet let our indignation, our revenge, our zeal be such,
even satisfaction of condignity. There is no reason we should think so, yet let our Indignation, our revenge, our zeal be such,
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as if we meant not onely to Deprecate; but if it were possible, to satisfie:
as if we meant not only to Deprecate; but if it were possible, to satisfy:
c-acp cs pns12 vvd xx av-j p-acp np1; cc-acp cs pn31 vbdr j, pc-acp vvi:
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each party may make this use of one anothers conceptions, even of errour it self, to the advantage of the truth;
each party may make this use of one another's conceptions, even of error it self, to the advantage of the truth;
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and make that which seems an argument against him, a remedy, and so fill up the Convertimini our Turn in every part:
and make that which seems an argument against him, a remedy, and so fill up the Convertimini our Turn in every part:
cc vvb d r-crq vvz dt n1 p-acp pno31, dt n1, cc av vvb a-acp dt np1 po12 vvb p-acp d n1:
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God forbid, we should be of the same opinion in the one, and 'twill be our greatest happinesse to joyn together,
God forbid, we should be of the same opinion in the one, and it'll be our greatest happiness to join together,
np1 vvb, pns12 vmd vbi pp-f dt d n1 p-acp dt pi, cc pn31|vmb vbi po12 js n1 pc-acp vvi av,
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and yet, in a holy emulation contend, who shall make the fairest progresse in the other.
and yet, in a holy emulation contend, who shall make the Fairest progress in the other.
cc av, p-acp dt j n1 vvi, r-crq vmb vvi dt js n1 p-acp dt n-jn.
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If others, as it was observed of those Governours, wo ruled in Athens before Aristides, bring in NONLATINALPHABET much ridioulous unnecessary stuff; (as they did build Galleries, erect statues, hang up pictures,
If Others, as it was observed of those Governors, woe ruled in Athens before Aristides, bring in much ridioulous unnecessary stuff; (as they did built Galleries, erect statues, hang up pictures,
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and the like) let us with good Aristides, NONLATINALPHABET bend the whole course of our policy to the raising up of virtue, & righteousness;
and the like) let us with good Aristides, bend the Whole course of our policy to the raising up of virtue, & righteousness;
cc dt j) vvb pno12 p-acp j np1, vvi dt j-jn n1 pp-f po12 n1 p-acp dt n-vvg a-acp pp-f n1, cc n1;
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let us bring in such a Repentance, make such a turn, which may bring us forward towards happinesse, by our bringing forth fruits worthy Amendment of life.
let us bring in such a Repentance, make such a turn, which may bring us forward towards happiness, by our bringing forth fruits worthy Amendment of life.
vvb pno12 vvi p-acp d dt n1, vvb d dt vvb, r-crq vmb vvi pno12 av-j p-acp n1, p-acp po12 vvg av n2 j n1 pp-f n1.
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Then shall the ceremonious part advance the thing it self;
Then shall the ceremonious part advance the thing it self;
av vmb dt j vvb vvi dt n1 pn31 n1;
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and the substance cast a lustre back again upon the ceremony: then shall our verbal confession be made visible,
and the substance cast a lustre back again upon the ceremony: then shall our verbal Confessi be made visible,
cc dt n1 vvd dt n1 av av p-acp dt n1: av vmb po12 j n1 vbi vvn j,
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and our turn will shew, that it was more then a voice.
and our turn will show, that it was more then a voice.
cc po12 vvb vmb vvi, cst pn31 vbds av-dc cs dt n1.
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Then when we thus end our fast, it will be plain, that God was in capite Jejunij, that his grace began it;
Then when we thus end our fast, it will be plain, that God was in capite Jejunij, that his grace began it;
av c-crq pns12 av vvb po12 n1, pn31 vmb vbi j, cst np1 vbds p-acp fw-la fw-la, cst po31 n1 vvd pn31;
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then shall our sorrow for our sin be made perfect in our love of goodnesse, then shall our rigteousnesse break forth like the light, and shine upon our tears;
then shall our sorrow for our since be made perfect in our love of Goodness, then shall our Righteousness break forth like the Light, and shine upon our tears;
av vmb po12 n1 p-acp po12 n1 vbi vvn j p-acp po12 n1 pp-f n1, av vmb po12 n1 vvb av av-j dt n1, cc vvi p-acp po12 n2;
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and our tears cast a glorious radiation, and reflect back again upon our righteousnesse; Then shall my piety make my sorrow Musick,
and our tears cast a glorious radiation, and reflect back again upon our righteousness; Then shall my piety make my sorrow Music,
cc po12 n2 vvi dt j n1, cc vvb av av p-acp po12 n1; av vmb po11 n1 vvi po11 n1 n1,
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and my grief shall water my piety, and make it more abundant; my head shall be a fountain of tears, and my heart a well-spring of life,
and my grief shall water my piety, and make it more abundant; my head shall be a fountain of tears, and my heart a wellspring of life,
cc po11 n1 vmb vvi po11 n1, cc vvi pn31 av-dc j; po11 n1 vmb vbi dt n1 pp-f n2, cc po11 n1 dt n1 pp-f n1,
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and this will make up the Convertimini, even accomplish and consummate my Repentance. Thus much in general, of the turn, and the true Nature of Repentance
and this will make up the Convertimini, even accomplish and consummate my Repentance. Thus much in general, of the turn, and the true Nature of Repentance
cc d vmb vvi a-acp dt np1, av vvi cc vvi po11 n1. av av-d p-acp n1, pp-f dt n1, cc dt j n1 pp-f n1
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We shall yet presse it further, and make it more visible in its properties, which we may easily discover in this lively and forcible heat of Iteration, and ingemination of the word; Turn ye, Turn ye; We shall yet press it further, and make it more visible in its properties, which we may Easily discover in this lively and forcible heat of Iteration, and ingemination of the word; Turn you, Turn you;
pns12 vmb av vvi pn31 av-jc, cc vvi pn31 av-dc j p-acp po31 n2, r-crq pns12 vmb av-j vvi p-acp d j cc j n1 pp-f n1, cc n1 pp-f dt n1; vvb pn22, vvb pn22;
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and indeed, so remarkable it is, that we cannot let it passe, but must stay our meditations, and fix them here;
and indeed, so remarkable it is, that we cannot let it pass, but must stay our meditations, and fix them Here;
cc av, av j pn31 vbz, cst pns12 vmbx vvi pn31 vvi, cc-acp vmb vvi po12 n2, cc vvi pno32 av;
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even fix them upon this vehement earnestnesse, and urgency, which is the very life and soul of Exhortation.
even fix them upon this vehement earnestness, and urgency, which is the very life and soul of Exhortation.
av vvb pno32 p-acp d j n1, cc n1, r-crq vbz dt j n1 cc n1 pp-f n1.
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For some great matter it must needs be; some great danger at hand, that makes God thus call, and call again;
For Some great matter it must needs be; Some great danger At hand, that makes God thus call, and call again;
p-acp d j n1 pn31 vmb av vbi; d j n1 p-acp n1, cst vvz np1 av vvi, cc vvb av;
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that makes him thus reiterate his words; turn ye, turn ye, we may say, his Wisdom, his Justice, his mercy constrained him;
that makes him thus reiterate his words; turn you, turn you, we may say, his Wisdom, his justice, his mercy constrained him;
cst vvz pno31 av vvi po31 n2; vvb pn22, vvb pn22, pns12 vmb vvi, po31 n1, po31 n1, po31 n1 vvn pno31;
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and now he speaks, as it were in passion. From this it is;
and now he speaks, as it were in passion. From this it is;
cc av pns31 vvz, c-acp pn31 vbdr p-acp n1. p-acp d pn31 vbz;
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that Omnipotency it self may seem to bow, and descend, to wishes, to Obtestations, to Exhortations, to intreaties, which are far below the Majesty of God;
that Omnipotency it self may seem to bow, and descend, to wishes, to Obtestations, to Exhortations, to entreaties, which Are Far below the Majesty of God;
cst n1 pn31 n1 vmb vvi pc-acp vvi, cc vvi, p-acp n2, p-acp n2, p-acp n2, p-acp n2, r-crq vbr av-j p-acp dt n1 pp-f np1;
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and to call upon us, with more earnestnesse of afflection, with more heat, and reality,
and to call upon us, with more earnestness of afflection, with more heat, and reality,
cc pc-acp vvi p-acp pno12, p-acp dc n1 pp-f n1, p-acp dc n1, cc n1,
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then vile Dust and Ashes, then man, impotent, perishing man, man that is nothing, doth upon him.
then vile Dust and Ashes, then man, impotent, perishing man, man that is nothing, does upon him.
av j n1 cc n2, av n1, j, vvg n1, n1 cst vbz pix, vdz p-acp pno31.
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What is not one turn enough? must my turn answer his call? and must I turn and turn again? Nothing is enough to him,
What is not one turn enough? must my turn answer his call? and must I turn and turn again? Nothing is enough to him,
q-crq vbz xx crd vvb av-d? vmb po11 n1 vvi po31 n1? cc vmb pns11 vvb cc vvb av? np1 vbz av-d p-acp pno31,
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because he is Just, and Wise, and Mercifull, and every turn is not enough for us;
Because he is Just, and Wise, and Merciful, and every turn is not enough for us;
c-acp pns31 vbz j, cc j, cc j, cc d vvb vbz xx av-d p-acp pno12;
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we cannot turn far enough from sin, nor neere enough to him; we are never neere enough, till we are one in him, by our obedience.
we cannot turn Far enough from since, nor near enough to him; we Are never near enough, till we Are one in him, by our Obedience.
pns12 vmbx vvb av-j av-d p-acp n1, ccx av-j av-d p-acp pno31; pns12 vbr av-x av-j av-d, c-acp pns12 vbr pi p-acp pno31, p-acp po12 n1.
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The Heathens, we know, fancied to themselves not onely Deam Ageroniam a divine power to stirr them up to action,
The heathens, we know, fancied to themselves not only Dream Ageroniam a divine power to stir them up to actium,
dt n2-jn, pns12 vvb, vvd p-acp px32 xx av-j vvb fw-la dt j-jn n1 pc-acp vvi pno32 a-acp p-acp n1,
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but stimulam another power to prick them forward, and make them more active in that they took in hand, (for they could make whatsoever they saw,
but stimulam Another power to prick them forward, and make them more active in that they took in hand, (for they could make whatsoever they saw,
cc-acp fw-la j-jn n1 pc-acp vvi pno32 av-j, cc vvi pno32 av-dc j p-acp cst pns32 vvd p-acp n1, (c-acp pns32 vmd vvi r-crq pns32 vvd,
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or thought of, whatsoever they feared, or desired, a God;
or Thought of, whatsoever they feared, or desired, a God;
cc n1 pp-f, r-crq pns32 vvd, cc vvd, dt n1;
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and finding such a power, place it where they pleased) which powers severed by them, are truely united,
and finding such a power, place it where they pleased) which Powers severed by them, Are truly united,
cc vvg d dt n1, vvb pn31 c-crq pns32 vvd) r-crq n2 vvn p-acp pno32, vbr av-j vvn,
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and one in him, who is truly one, and alone hath power. He is not onely Hortus to shake off our sloth by exhortation;
and one in him, who is truly one, and alone hath power. He is not only Hortis to shake off our sloth by exhortation;
cc pi p-acp pno31, r-crq vbz av-j crd, cc av-j vhz n1. pns31 vbz xx av-j np1 pc-acp vvi a-acp po12 n1 p-acp n1;
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but Ageronius to incite us to action, and to set us a work; to goad us and drive us forward; ward;
but Ageronius to incite us to actium, and to Set us a work; to goad us and drive us forward; ward;
cc-acp np1 pc-acp vvi pno12 p-acp n1, cc pc-acp vvi pno12 dt n1; pc-acp vvi pno12 cc vvb pno12 av-j; n1;
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Turne ye, Turne ye, this Ingemination is NONLATINALPHABET, his goad, and when we delay, or do but Turne NONLATINALPHABET,Turn you, Turn you, this Ingemination is, his goad, and when we Delay, or do but Turn,
vvb pn22, vvb pn22, d n1 vbz, po31 n1, cc c-crq pns12 vvb, cc vdb cc-acp vvb,
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as Nazianz speaks, when our Turne is a halfe, imperfect Turne, he puts it toour sides,
as Nazianz speaks, when our Turn is a half, imperfect Turn, he puts it toour sides,
c-acp np1 vvz, c-crq po12 vvb vbz dt n-jn, j vvb, pns31 vvz pn31 fw-ge n2,
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and pricks us forward to Turne againe, he begins, he forwards, hee facillitates our Turne, he urgeth us forward,
and pricks us forward to Turn again, he begins, he forward, he facillitates our Turn, he urges us forward,
cc vvz pno12 av-j pc-acp vvb av, pns31 vvz, pns31 av-j, pns31 vvz po12 vvb, pns31 vvz pno12 av-j,
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nor will let us shrink back, till we have made perfect our Turne.
nor will let us shrink back, till we have made perfect our Turn.
ccx vmb vvi pno12 vvi av, c-acp pns12 vhb vvn av-j po12 vvb.
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Saint Basil calls it plainly NONLATINALPHABET, a Tautologie; for one Convertimini had been enough, had plainly expressed, what God intended; Saint Basil calls it plainly, a Tautology; for one Convertimini had been enough, had plainly expressed, what God intended;
n1 np1 vvz pn31 av-j, dt n1; p-acp crd np1 vhd vbn av-d, vhd av-j vvn, r-crq np1 vvd;
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but, as if we could never Turne enough, as if we could never Turne farre enough from our evil wayes, He calls,
but, as if we could never Turn enough, as if we could never Turn Far enough from our evil ways, He calls,
cc-acp, c-acp cs pns12 vmd av-x vvb av-d, c-acp cs pns12 vmd av vvb av-j d p-acp po12 j-jn n2, pns31 vvz,
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and calls againe, turne ye, even now turne ye: Though you be turn'd, you may not Turne to the right way;
and calls again, turn you, even now turn you: Though you be turned, you may not Turn to the right Way;
cc vvz av, vvb pn22, av av vvb pn22: cs pn22 vbb vvn, pn22 vmb xx vvb p-acp dt j-jn n1;
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Though you be turned to the right way, you are in danger still, turn ye, turn ye, you are not safe enough, when you are safe;
Though you be turned to the right Way, you Are in danger still, turn you, turn you, you Are not safe enough, when you Are safe;
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nor turned enough when you are turned, unlesse you turne againe.
nor turned enough when you Are turned, unless you turn again.
ccx vvn d c-crq pn22 vbr vvn, cs pn22 vvb av.
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At the beginning of the verse, God is at vivo ego, As I live, saith the Lord, I have no pleasure in the death of the wicked;
At the beginning of the verse, God is At vivo ego, As I live, Says the Lord, I have no pleasure in the death of the wicked;
p-acp dt n-vvg pp-f dt n1, np1 vbz p-acp fw-la fw-la, c-acp pns11 vvb, vvz dt n1, pns11 vhb dx n1 p-acp dt n1 pp-f dt j;
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I would have you Turne: and an Oath, saith the Apostle, is for confirmation; and here he ends the verse with a vehement Ingemination, Turne ye, Turne ye;
I would have you Turn: and an Oath, Says the Apostle, is for confirmation; and Here he ends the verse with a vehement Ingemination, Turn you, Turn you;
pns11 vmd vhi pn22 vvb: cc dt n1, vvz dt n1, vbz p-acp n1; cc av pns31 vvz dt n1 p-acp dt j n1, vvb pn22, vvb pn22;
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and Tautologies in Scripture, saith Saint Basil, are NONLATINALPHABET, the Apostles owne word, for Confirmation; Foelices nos, saith Tert. happy we, for whose sake God will swear, but unhappy we,
and Tautologies in Scripture, Says Saint Basil, Are, the Apostles own word, for Confirmation; Faolices nos, Says Tert happy we, for whose sake God will swear, but unhappy we,
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if he swear in vaine (although it cannot be in vaine) and happy wee,
if he swear in vain (although it cannot be in vain) and happy we,
cs pns31 vvb p-acp j (cs pn31 vmbx vbi p-acp j) cc j pns12,
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for whose sake God, who hateth Babling, will yet multiply words, nay, reiterate the same; but most unhappy we, if we hearken not to his voice;
for whose sake God, who hates Babbling, will yet multiply words, nay, reiterate the same; but most unhappy we, if we harken not to his voice;
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if our Turne and Conversion be not as reall, as the Ingemination is loud and vehement;
if our Turn and Conversion be not as real, as the Ingemination is loud and vehement;
cs po12 vvb cc n1 vbb xx p-acp j, c-acp dt n1 vbz j cc j;
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if there be not a Religious Tautologie, a constant, reinforced, continued Turne in our Repentance. To draw then the lines, by which we ae to passe;
if there be not a Religious Tautology, a constant, reinforced, continued Turn in our Repentance. To draw then the lines, by which we ae to pass;
cs pc-acp vbb xx dt j n1, dt j, vvn, vvd vvb p-acp po12 n1. pc-acp vvi av dt n2, p-acp r-crq pns12 fw-la pc-acp vvi;
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we may observe, There be two maine letts and hinderances of our Conversion, I may call them retinacula poenitentiae, that hang upon us,
we may observe, There be two main lets and hindrances of our Conversion, I may call them retinacula poenitentiae, that hang upon us,
pns12 vmb vvi, pc-acp vbi crd j n2 cc n2 pp-f po12 n1, pns11 vmb vvi pno32 fw-la fw-la, cst vvb p-acp pno12,
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That Hell it self could not be worse, nor had more Torments, then they felt:
That Hell it self could not be Worse, nor had more Torments, then they felt:
cst n1 pn31 n1 vmd xx vbi av-jc, ccx vhd dc n2, cs pns32 vvd:
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and hold us back, when we should Turne; Despaire on the one side, and Presumption on the other:
and hold us back, when we should Turn; Despair on the one side, and Presumption on the other:
cc vvb pno12 av, c-crq pns12 vmd vvb; n1 p-acp dt crd n1, cc n1 p-acp dt n-jn:
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Despaire makes it too late to repent; presumption makes it soon enough, though it be never so late;Despair makes it too late to Repent; presumption makes it soon enough, though it be never so late;
n1 vvz pn31 av av-j pc-acp vvi; n1 vvz pn31 av av-d, cs pn31 vbb av-x av j;
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presumtion makes, and breakes a Resolution every day, Despaire will make no more; Presumption makes an evening, a bed-time Repentance; she will Turne at last;presumption makes, and breaks a Resolution every day, Despair will make no more; Presumption makes an evening, a bedtime Repentance; she will Turn At last;
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Despaire Nullam, no Repentance at all, Never, Never. Now this Ingemination is as Thunder to them both;
Despair Nullam, no Repentance At all, Never, Never. Now this Ingemination is as Thunder to them both;
n1 np1, dx n1 p-acp d, av-x, av-x. av d n1 vbz p-acp n1 p-acp pno32 d;
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loud in the eares of those, that Despaire, turne yee, Turne yee, It is not too late;
loud in the ears of those, that Despair, turn ye, Turn ye, It is not too late;
av-j p-acp dt n2 pp-f d, cst n1, vvb pn22, vvb pn22, pn31 vbz xx av av-j;
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and Terrible in the eares of those that presume; Turne ye, Turne ye, It cannot be soon enough;
and Terrible in the ears of those that presume; Turn you, Turn you, It cannot be soon enough;
cc j p-acp dt n2 pp-f d cst vvb; vvb pn22, vvb pn22, pn31 vmbx vbi av av-d;
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and as lightning, flashing in the face of the presumptuous sinner, shewing him the horror of his waies,
and as lightning, flashing in the face of the presumptuous sinner, showing him the horror of his ways,
cc c-acp n1, vvg p-acp dt n1 pp-f dt j n1, vvg pno31 dt n1 pp-f po31 n2,
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and that Death is in the way;
and that Death is in the Way;
cc d n1 vbz p-acp dt n1;
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and discovering to the drooping, or rather Dead soul, the riches of his Mercy, That though Death be in the way; at the very door; yet Death is not unavoidable.
and discovering to the drooping, or rather Dead soul, the riches of his Mercy, That though Death be in the Way; At the very door; yet Death is not unavoidable.
cc vvg p-acp dt j-vvg, cc av-c j n1, dt n2 pp-f po31 n1, cst cs n1 vbb p-acp dt n1; p-acp dt j n1; av n1 vbz xx j.
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From this Ingemination then, we may gather, First;
From this Ingemination then, we may gather, First;
p-acp d n1 av, pns12 vmb vvi, ord;
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Gods love to repentance, to rowse us from Despaire. 2ly, The necessary and essentiall properties of Repentance;God's love to Repentance, to rouse us from Despair. 2ly, The necessary and essential properties of Repentance;
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It must be 1. matura conversio, a speedy and sudden Turne: Turne ye, Turne ye, lest it be too late.
It must be 1. matura Conversion, a speedy and sudden Turn: Turn you, Turn you, lest it be too late.
pn31 vmb vbi crd fw-la fw-la, dt j cc j vvb: vvb pn22, vvb pn22, cs pn31 vbb av j.
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2ly, Syncera Conversio, a Turne, and reall Turne, a Turne in good earnest: 2ly, Syncera Conversion, a Turn, and real Turn, a Turn in good earnest:
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and 3ly, plena poenitentia, as the Ancients used to speake, a full Repentance, a totall Repentance; and 3ly, plena Penitence, as the Ancients used to speak, a full Repentance, a total Repentance;
cc n1, fw-la fw-la, p-acp dt n2-j vvd pc-acp vvi, dt j n1, dt j n1;
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a Turne from all our evill wayes; a Turne never to look back againe; and these will keep us from presumption. Of these in their Order.
a Turn from all our evil ways; a Turn never to look back again; and these will keep us from presumption. Of these in their Order.
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Turne ye, Turne ye, is a vehement Ingemination to rowse us from Despaire: and indeed, no greater Argument can be brought against despaire;Turn you, Turn you, is a vehement Ingemination to rouse us from Despair: and indeed, no greater Argument can be brought against despair;
vvb pn22, vvb pn22, vbz dt j n1 pc-acp vvi pno12 p-acp n1: cc av, av-dx jc n1 vmb vbi vvn p-acp n1;
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then Gods Bowels, and Compassion, then his loud, and open proffer of Mercy. For if it were too late to Turne, he would not thus call after us;
then God's Bowels, and Compassion, then his loud, and open proffer of Mercy. For if it were too late to Turn, he would not thus call After us;
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If we could not Turne at all, one call were too many, and then what need this noyse? this Ingemination? bring in the most despairing Christian living,
If we could not Turn At all, one call were too many, and then what need this noise? this Ingemination? bring in the most despairing Christian living,
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and if this voice from heaven awake him not, I must pronounce him not onely dead in sin, but in Hell already.
and if this voice from heaven awake him not, I must pronounce him not only dead in since, but in Hell already.
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For it is easy to observe, That the ground of all despaire is not from hence;
For it is easy to observe, That the ground of all despair is not from hence;
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That we cannot, but that we will not Turne, which much resembles that Despaire, which chaines the damned Spirits in the place of torment;
That we cannot, but that we will not Turn, which much resembles that Despair, which chains the damned Spirits in the place of torment;
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so farre we are like to them, that we despaire for want of Charity, which they can never have,
so Far we Are like to them, that we despair for want of Charity, which they can never have,
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nor the despairing Sinner (as he thinks) and therefore will not have: not for want of Faith, which they have, as well as he, and tremble:
nor the despairing Sinner (as he thinks) and Therefore will not have: not for want of Faith, which they have, as well as he, and tremble:
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we despaire not, I say, for want of Faith;
we despair not, I say, for want of Faith;
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For 'tis plaine, If we did not beleeve, we could not Despaire, unlesse, peradventure, we doe, with some, conceive of Faith,
For it's plain, If we did not believe, we could not Despair, unless, Peradventure, we do, with Some, conceive of Faith,
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as that Instrument or habit, by which we do apply, and appropriate Christs Merits, and Promises to our soules, which indeed is rather an Act of our Hope, then of our Faith;
as that Instrument or habit, by which we do apply, and Appropriate Christ Merits, and Promises to our Souls, which indeed is rather an Act of our Hope, then of our Faith;
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Despaire being nothing else, but the disability of applying Christs merits to our selves, which is the effect, not of Infidelity, but ungodlinesse.Despair being nothing Else, but the disability of applying Christ merits to our selves, which is the Effect, not of Infidelity, but ungodliness.
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For we beleeve, This is the way, and we know we have not walkt in it,
For we believe, This is the Way, and we know we have not walked in it,
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and so Despaire we are no where in Scripture commanded, to be assured of our Salvation;
and so Despair we Are no where in Scripture commanded, to be assured of our Salvation;
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but we are enjoyn'd in plaine Termes to make our Election sure; nor are wee any where in Scripture forbid to Despaire, but if we make not good the Condition, we are forbid to Hope, and in that commanded, to love Christ,
but we Are enjoined in plain Terms to make our Election sure; nor Are we any where in Scripture forbid to Despair, but if we make not good the Condition, we Are forbid to Hope, and in that commanded, to love christ,
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and keep his Commandements, that we may never despaire. Miserable Dilemma, when Imust neither Despaire, nor hope;
and keep his commandments, that we may never despair. Miserable Dilemma, when Imust neither Despair, nor hope;
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for I cannot let in Despaire, till I have let in that Monster sinne, which begat it;
for I cannot let in Despair, till I have let in that Monster sin, which begat it;
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and when that is let in, and hath gain'd the Dominion, there is no room for hope.
and when that is let in, and hath gained the Dominion, there is no room for hope.
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4649
Ask Judas himself, and he will tell you, there is a God;
Ask Judas himself, and he will tell you, there is a God;
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for if there were no God, no Heaven, nor Hell, There could be no such thing as Conscience; Ask him againe;
for if there were no God, no Heaven, nor Hell, There could be no such thing as Conscience; Ask him again;
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and he will tell you he is true, or he denies him to be God;
and he will tell you he is true, or he Denies him to be God;
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He will tell you of the riches of the glorious Mystery of our Redemption, and that in Christ Remission of sinnes was promised;
He will tell you of the riches of the glorious Mystery of our Redemption, and that in christ Remission of Sins was promised;
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But his many sinnes, and his late sinne of Betraying his Master, cast so thick a Cloud over his Judgement, that he could not see any beame of Mercy cast towards him,
But his many Sins, and his late sin of Betraying his Master, cast so thick a Cloud over his Judgement, that he could not see any beam of Mercy cast towards him,
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and so he concludes both against God and himselfe; There is mercy for Thousands, but not for him:
and so he concludes both against God and himself; There is mercy for Thousands, but not for him:
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God calls sinners to Repentance, but not Judas, and when all the world may Turne, he will goe and hang himself.
God calls Sinners to Repentance, but not Judas, and when all the world may Turn, he will go and hang himself.
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Thus may our sinnes goe over our heads, and over those Mercies too, which might be over our sinnes,
Thus may our Sins go over our Heads, and over those mercies too, which might be over our Sins,
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and make us very witty to argue and dispute against our selves; even dispute our selves into Hell:
and make us very witty to argue and dispute against our selves; even dispute our selves into Hell:
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A neglect of our Duty begate Despaire, and Despaire basely improves, and augments our neglect;
A neglect of our Duty begat Despair, and Despair basely improves, and augments our neglect;
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and if we judge rightly, our non posse is a nolle, we cannot turne, because we will not turne; for if we would but turne (which we may if we will) Despaire would sink and vanish out of sight,
and if we judge rightly, our non posse is a nolle, we cannot turn, Because we will not turn; for if we would but turn (which we may if we will) Despair would sink and vanish out of sighed,
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and mercy would shine forth through this cloud, and give light enough to fly farre from that evill, the feare of which had cover'd our faces,
and mercy would shine forth through this cloud, and give Light enough to fly Far from that evil, the Fear of which had covered our faces,
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and in a manner buryed us alive:
and in a manner buried us alive:
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for a Despairing man is but a dead carcasse, actuated not by a soule, but a Devill.
for a Despairing man is but a dead carcase, actuated not by a soul, but a devil.
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Wee need not seek farre for Arguments; for despaire is an argument against it self: For it, there could never be any;
we need not seek Far for Arguments; for despair is an argument against it self: For it, there could never be any;
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the best that we have heard of, is but the Logick of Fooles, which is Logick without reason, I cannot hope, because I cannot hope;
the best that we have herd of, is but the Logic of Fools, which is Logic without reason, I cannot hope, Because I cannot hope;
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'Tis true, he cannot hope, in statu quo nunc, as they speake, in the state and condition he now is;
It's true, he cannot hope, in Statu quo nunc, as they speak, in the state and condition he now is;
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and there is reason for that;
and there is reason for that;
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for why should an enemy to God, hope for his favour? why should Dives hope for a place in Abrahams bosome? and yet, he may hope for his favour, Resolve to turne from his evill wayes, which will first build up him in righteousnesse,
for why should an enemy to God, hope for his favour? why should Dives hope for a place in Abrahams bosom? and yet, he may hope for his favour, Resolve to turn from his evil ways, which will First built up him in righteousness,
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and then build up a Hope upon the ruines of Despaire. Sinne is the foundation of Despaire, and if we repent not, will beare it up;
and then built up a Hope upon the ruins of Despair. Sin is the Foundation of Despair, and if we Repent not, will bear it up;
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but upon our Turne, Righteousnesse casts downe the Foundation it self, and with it Despaire,
but upon our Turn, Righteousness Cast down the Foundation it self, and with it Despair,
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and in the fall grindes it to peeces, and in the place of it Erects a Pillar, a saving Hope, a hope, which is not ashamed to enter the Holy of Holyes, and lay hold on the Mercy-seat, which was hidden and vayl'd before.
and in the fallen grinds it to Pieces, and in the place of it Erects a Pillar, a Saving Hope, a hope, which is not ashamed to enter the Holy of Holies, and lay hold on the Mercy-seat, which was hidden and veiled before.
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Quare contristaris anima mea? Why art thou cast down, Oh my soul? why art thou troubled within me? Spera in Domino; Quare contristaris anima mea? Why art thou cast down, O my soul? why art thou troubled within me? Spera in Domino;
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trust thou in the Lord, and if thou fear him, and leave thy evil wayes, thou mayest trust him;
trust thou in the Lord, and if thou Fear him, and leave thy evil ways, thou Mayest trust him;
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he will not, he cannot fail thee, thou hast him fettered, and entangled with his own promises, which are yea, and Amen, and all the power on Earth, all the Devils in Hell,
he will not, he cannot fail thee, thou hast him fettered, and entangled with his own promises, which Are yea, and Amen, and all the power on Earth, all the Devils in Hell,
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nay, his own power cannot reverse them;
nay, his own power cannot reverse them;
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For his Justice, his Wisdom, his Mercy hath sealed them, Read his character, (and he made it himself) He is merciful, righteous,
For his justice, his Wisdom, his Mercy hath sealed them, Read his character, (and he made it himself) He is merciful, righteous,
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and full of compassion, and Saint Ambrose it was that observed it, that here is mercy twice mentioned, and Justice but once, and full of compassion, and Saint Ambrose it was that observed it, that Here is mercy twice mentioned, and justice but once,
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and he adds for our encouragement, what? to hope, nay, but to turn, that we may hope, In medio Justitia est, gemino septo inclusa misericordiae, Justice is shut up in the midst,
and he adds for our encouragement, what? to hope, nay, but to turn, that we may hope, In medio Justitia est, gemino septo inclusa Mercy, justice is shut up in the midst,
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and hedg d in on every side with Mercy;
and hedge worser in on every side with Mercy;
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if thou turn from thy evil wayes, Mercy shines upon thy Tabernacle, and Justice is the same it was,
if thou turn from thy evil ways, Mercy shines upon thy Tabernacle, and justice is the same it was,
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but confin'd and bound up, that it cannot, that it shall never reach thee to destroy thee:
but confined and bound up, that it cannot, that it shall never reach thee to destroy thee:
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when thou sinnedst, he was Just to punish thee;
when thou sinnedst, he was Just to Punish thee;
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and now thou turnest from thy evil wayes unto him, he is NONLATINALPHABET, a righteous Judge still,
and now thou Turnest from thy evil ways unto him, he is, a righteous Judge still,
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but to receive thee, and reward thee.
but to receive thee, and reward thee.
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4684
They in the Primitive times, who fell away in times of persecution, and afterwards returned to the bosom of the Church,
They in the Primitive times, who fell away in times of persecution, and afterwards returned to the bosom of the Church,
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4685
and confest and bewailed their Apostasie (though it were rather verbal then real, and to which they were drawn rather by the fear of smart,
and confessed and bewailed their Apostasy (though it were rather verbal then real, and to which they were drawn rather by the Fear of smart,
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then hatred to the Gospel) were said, by the Greek Fathers, NONLATINALPHABET, which Saint Cyprian interprets;
then hatred to the Gospel) were said, by the Greek Father's,, which Saint Cyprian interprets;
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Elatum primâ victo: viâ hostem secundo certamine superare, to recover the field, and by a second onset, to foil that enemy, who did glory in a former conquest;Elatum primâ victo: viâ hostem secundo certamine superare, to recover the field, and by a second onset, to foil that enemy, who did glory in a former conquest;
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and to defie the tempter after a fall.
and to defy the tempter After a fallen.
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4689
The Novatians, who called themselves NONLATINALPHABET the Puritans of those times, (and they had good reason so to do) as good reason as a deformed man hath to call him self Boniface, or a wicked man write himself innocent:
The Novatians, who called themselves the Puritans of those times, (and they had good reason so to do) as good reason as a deformed man hath to call him self Boniface, or a wicked man write himself innocent:
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for they were proud, mercilesse, and covetous ( Nazianzens layes it to their charge) goodly and fit ingredients to make up that sweet composition of Purity;
for they were proud, merciless, and covetous (Nazianzens lays it to their charge) goodly and fit ingredients to make up that sweet composition of Purity;
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These withstood their receiving into the Church, but not without the Churches heaviest censure.
These withstood their receiving into the Church, but not without the Churches Heaviest censure.
d vvd po32 n-vvg p-acp dt n1, cc-acp xx p-acp dt n2 js n1.
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4692
Saint Jerom, for all their name, calls them by one quite contrary, Immundissimos the impurest men of all the world;
Saint Jerome, for all their name, calls them by one quite contrary, Immundissimos the impurest men of all the world;
n1 np1, p-acp d po32 n1, vvz pno32 p-acp crd av j-jn, npg1 dt js n2 pp-f d dt n1;
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pietatis paternae aversarios, the Enemies of Gods mercy and goodnesse, and Nazianzen tells them their Religion was NONLATINALPHABET, impudence, and uncleannesse, which had nothing but the name of Purity, which they made, saith he, a bait to catch and cajol the ignorant, and unwary multitude: pietatis paternae aversarios, the Enemies of God's mercy and Goodness, and Nazianzen tells them their Religion was, impudence, and uncleanness, which had nothing but the name of Purity, which they made, Says he, a bait to catch and cajol the ignorant, and unwary multitude:
fw-la fw-la n2, dt n2 pp-f npg1 n1 cc n1, cc np1 vvz pno32 po32 n1 vbds, n1, cc n1, r-crq vhd pix cc-acp dt n1 pp-f n1, r-crq pns32 vvd, vvz pns31, dt n1 pc-acp vvi cc vvi dt j, cc j-u n1:
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4694
who are taken more with the Trumpet of a Pharisee, then with his almes, and are fed with shewes and pretenses,
who Are taken more with the Trumpet of a Pharisee, then with his alms, and Are fed with shows and pretences,
r-crq vbr vvn av-dc p-acp dt n1 pp-f dt np1, av p-acp po31 n2, cc vbr vvn p-acp n2 cc n2,
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as they say Camelions are with air.
as they say Chameleons Are with air.
c-acp pns32 vvb n2 vbr p-acp n1.
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4696
For, as Basil, and Nazianzen observe, this severe Doctrine of these proud and covetous men, did drive the offending Brethren into despair,
For, as Basil, and Nazianzen observe, this severe Doctrine of these proud and covetous men, did drive the offending Brothers into despair,
p-acp, c-acp np1, cc np1 vvb, d j n1 pp-f d j cc j n2, vdd vvi dt j-vvg n2 p-acp n1,
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4697
and despair did plunge them deeper in sin; left them wallowing in the mire, in their blood and pollution;
and despair did plunge them Deeper in since; left them wallowing in the mire, in their blood and pollution;
cc n1 vdd vvi pno32 jc-jn p-acp n1; vvd pno32 vvg p-acp dt n1, p-acp po32 n1 cc n1;
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4698
being held down by a false opinion, that no hand could draw them out, and that pardon was impossible;
being held down by a false opinion, that no hand could draw them out, and that pardon was impossible;
vbg vvn a-acp p-acp dt j n1, cst dx n1 vmd vvi pno32 av, cc d n1 vbds j;
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4699
whereas a Convertimini the Doctrine of Repentance might have raised them from the ground, drawn them out of their blood and failth:
whereas a Convertimini the Doctrine of Repentance might have raised them from the ground, drawn them out of their blood and failth:
cs dt np1 dt n1 pp-f n1 vmd vhi vvn pno32 p-acp dt n1, vvn pno32 av pp-f po32 n1 cc vvz:
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4700
strengthned their feeble knees, and hands hat hang down, put courage and and life into them, to turn from that evil, which had cast them down,
strengthened their feeble knees, and hands hat hang down, put courage and and life into them, to turn from that evil, which had cast them down,
vvn po32 j n2, cc n2 n1 vvb a-acp, vvn n1 cc cc n1 p-acp pno32, p-acp vvb p-acp d n-jn, r-crq vhd vvn pno32 a-acp,
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4701
and stand up to see, and meet the Salvation of the Lord.
and stand up to see, and meet the Salvation of the Lord.
cc vvb a-acp pc-acp vvi, cc vvi dt n1 pp-f dt n1.
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4702
And this is the proper and Natural effect of mercy, to give sight to the blinde, that they may see, to binde up a broken limb that it may move:
And this is the proper and Natural Effect of mercy, to give sighed to the blind, that they may see, to bind up a broken limb that it may move:
cc d vbz dt j cc j n1 pp-f n1, pc-acp vvi n1 p-acp dt j, cst pns32 vmb vvi, pc-acp vvi a-acp dt j-vvn n1 cst pn31 vmb vvi:
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4703
and to raise us from the dead, that we may walk, to make us good, who were evil:
and to raise us from the dead, that we may walk, to make us good, who were evil:
cc pc-acp vvi pno12 p-acp dt j, cst pns12 vmb vvi, pc-acp vvi pno12 j, r-crq vbdr j-jn:
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4704
For this is shines in brightnesse upon us every day, not onely to enlighten them, who sit in darknesse,
For this is shines in brightness upon us every day, not only to enlighten them, who fit in darkness,
c-acp d vbz vvz p-acp n1 p-acp pno12 d n1, xx av-j pc-acp vvi pno32, r-crq vvb p-acp n1,
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4705
but many times the children of light themselves, who though they sit not in darknesse,
but many times the children of Light themselves, who though they fit not in darkness,
cc-acp d n2 dt n2 pp-f j px32, r-crq cs pns32 vvb xx p-acp n1,
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4706
yet may be under a cloud, raise up, and setled in the brain, not from a corrupt,
yet may be under a cloud, raise up, and settled in the brain, not from a corrupt,
av vmb vbi p-acp dt n1, vvb a-acp, cc vvn p-acp dt n1, xx p-acp dt j,
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4707
but a tender, and humble Heart.
but a tender, and humble Heart.
cc-acp dt j, cc j n1.
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4708
For we cannot think that every man that sayes he despairs, is cast away, and lost;
For we cannot think that every man that Says he despairs, is cast away, and lost;
c-acp pns12 vmbx vvi cst d n1 cst vvz pns31 n2, vbz vvn av, cc vvn;
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4709
or that our erroneous Judgement of our state, and condition, shall be the rule, by which God will proceed against us,
or that our erroneous Judgement of our state, and condition, shall be the Rule, by which God will proceed against us,
cc d po12 j n1 pp-f po12 n1, cc n1, vmb vbi dt n1, p-acp r-crq np1 vmb vvi p-acp pno12,
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4710
and Judge us at the last day;
and Judge us At the last day;
cc vvb pno12 p-acp dt ord n1;
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4711
that when we have set our hearts to serve him, and have been serious in all our wayes,
that when we have Set our hearts to serve him, and have been serious in all our ways,
cst c-crq pns12 vhb vvn po12 n2 pc-acp vvi pno31, cc vhb vbn j p-acp d po12 n2,
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4712
when we have made good the condition, i. e. our part of the Covenant, as far as the Covenant of Grace,
when we have made good the condition, i. e. our part of the Covenant, as Far as the Covenant of Grace,
c-crq pns12 vhb vvn j dt n1, sy. sy. po12 n1 pp-f dt n1, c-acp av-j c-acp dt n1 pp-f n1,
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4713
and the equity and gentlenesse of the Gospel doth exact it, he will refuse to make good his part,
and the equity and gentleness of the Gospel does exact it, he will refuse to make good his part,
cc dt n1 cc n1 pp-f dt n1 vdz vvi pn31, pns31 vmb vvi pc-acp vvi j po31 n1,
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4714
because we cannot think well of our selves, and though we have done, what is required, perswade our selves that we are fallen so short in the performance of our duty, that we shall never reach to the end; in a word;
Because we cannot think well of our selves, and though we have done, what is required, persuade our selves that we Are fallen so short in the performance of our duty, that we shall never reach to the end; in a word;
c-acp pns12 vmbx vvi av pp-f po12 n2, cc cs pns12 vhb vdn, r-crq vbz vvn, vvb po12 n2 cst pns12 vbr vvn av j p-acp dt n1 pp-f po12 n1, cst pns12 vmb av-x vvi p-acp dt n1; p-acp dt n1;
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4715
that he will forbear to pronounce the Euge well done, because we are afraid, and tremble at all our works,
that he will forbear to pronounce the Euge well done, Because we Are afraid, and tremble At all our works,
cst pns31 vmb vvi pc-acp vvi dt j av vdn, c-acp pns12 vbr j, cc vvi p-acp d po12 n2,
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4716
or put us by and reject us after all the labour of our charity, for a melancholly fit,
or put us by and reject us After all the labour of our charity, for a melancholy fit,
cc vvb pno12 a-acp cc vvb pno12 p-acp d dt n1 pp-f po12 n1, p-acp dt j-jn n1,
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4717
or condemn the soul, for the distemper of the body or some perturbation of the minde, which he had not strength enough to withstand,
or condemn the soul, for the distemper of the body or Some perturbation of the mind, which he had not strength enough to withstand,
cc vvi dt n1, p-acp dt n1 pp-f dt n1 cc d n1 pp-f dt n1, r-crq pns31 vhd xx n1 av-d pc-acp vvi,
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4718
though he were strong in the Lord; and in the power of his spirit did cheerfully run the wayes of his Commandements.
though he were strong in the Lord; and in the power of his Spirit did cheerfully run the ways of his commandments.
cs pns31 vbdr j p-acp dt n1; cc p-acp dt n1 pp-f po31 n1 vdd av-j vvi dt n2 pp-f po31 n2.
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4719
It were a great want of Charity thus to Judge of those, whose troublesome, and most afflicting errour was conceived and formed in the very bowels of charity.
It were a great want of Charity thus to Judge of those, whose troublesome, and most afflicting error was conceived and formed in the very bowels of charity.
pn31 vbdr dt j n1 pp-f n1 av pc-acp vvi pp-f d, rg-crq j, cc av-ds vvg n1 vbds vvn cc vvn p-acp dt j n2 pp-f n1.
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4720
For sometimes it proceeds from the distemper of the body, from some indisposition of the brain,
For sometime it proceeds from the distemper of the body, from Some indisposition of the brain,
c-acp av pn31 vvz p-acp dt n1 pp-f dt n1, p-acp d n1 pp-f dt n1,
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4721
and if we have formerly and do yet strive to do him service, he is not so hard and austere a Master,
and if we have formerly and do yet strive to do him service, he is not so hard and austere a Master,
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4722
as to punish us for being sick. Sometimes it arises from some defect in the judicative faculty, through which,
as to Punish us for being sick. Sometime it arises from Some defect in the judicative faculty, through which,
c-acp pc-acp vvi pno12 p-acp vbg j. av pn31 vvz p-acp d n1 p-acp dt j n1, p-acp r-crq,
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4723
as we make more Laws to our selves, and so more sins then there are;
as we make more Laws to our selves, and so more Sins then there Are;
c-acp pns12 vvb dc n2 p-acp po12 n2, cc av dc n2 cs pc-acp vbr;
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4724
so we are as ready to passe sentence against our selves, not onely for the breach of those Laws, which none could binde us to, but our selves;
so we Are as ready to pass sentence against our selves, not only for the breach of those Laws, which none could bind us to, but our selves;
av pns12 vbr a-acp j pc-acp vvi n1 p-acp po12 n2, xx av-j p-acp dt n1 pp-f d n2, r-crq pix vmd vvi pno12 p-acp, cc-acp po12 n2;
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but even of those also, which we were so careful to keep;
but even of those also, which we were so careful to keep;
cc-acp av pp-f d av, r-crq pns12 vbdr av j pc-acp vvi;
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4726
for as we see some men so strong, or rather so stupid, that they think, they do nothing amisse;
for as we see Some men so strong, or rather so stupid, that they think, they do nothing amiss;
c-acp c-acp pns12 vvb d n2 av j, cc av-c av j, cst pns32 vvb, pns32 vdb pix av;
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4727
so there be others (but not many) so weak, or rather so scrupulous, that they cannot perswade themselves, that they ever did any thing well.
so there be Others (but not many) so weak, or rather so scrupulous, that they cannot persuade themselves, that they ever did any thing well.
av pc-acp vbi n2-jn (cc-acp xx d) av j, cc av-c av j, cst pns32 vmbx vvi px32, cst pns32 av vdd d n1 av.
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This is an infirmity and disease, but it is not Epidemical.
This is an infirmity and disease, but it is not Epidemical.
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4729
The first are a great multitude, which 'tis hard to number, quocunque sub axe they are in every Climate,
The First Are a great multitude, which it's hard to number, quocunque sub axe they Are in every Climate,
dt ord vbr dt j n1, r-crq pn31|vbz j pc-acp vvi, fw-la fw-la n1 pns32 vbr p-acp d n1,
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4730
and in every place, but most often in the Courts of Princes, and the habitations of the Rich, who can do evil,
and in every place, but most often in the Courts of Princes, and the habitations of the Rich, who can do evil,
cc p-acp d n1, cc-acp ds av p-acp dt n2 pp-f n2, cc dt n2 pp-f dt j, r-crq vmb vdi j-jn,
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4731
but will not see it, who can make the loud condemnation of a fact, and the bold doing it, the businesse of one, and the same hour;
but will not see it, who can make the loud condemnation of a fact, and the bold doing it, the business of one, and the same hour;
cc-acp vmb xx vvi pn31, r-crq vmb vvi dt j n1 pp-f dt n1, cc dt j vdg pn31, dt n1 pp-f crd, cc dt d n1;
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4732
almost of one and the same moment:
almost of one and the same moment:
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4733
The other are not many, for they are a part of that little Flock, and the good Shepherd will not drive them out of the fold,
The other Are not many, for they Are a part of that little Flock, and the good Shepherd will not drive them out of the fold,
dt j-jn vbr xx d, c-acp pns32 vbr dt n1 pp-f d av-j vvb, cc dt j n1 vmb xx vvi pno32 av pp-f dt n1,
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4734
for the weak conceit they had, that they had gone too far astray.
for the weak conceit they had, that they had gone too Far astray.
p-acp dt j n1 pns32 vhd, cst pns32 vhd vvn av av-j av.
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4735
For errour is then most dangerous and fatal, when we do that which is evil, not when we shun and fly from it,
For error is then most dangerous and fatal, when we do that which is evil, not when we shun and fly from it,
p-acp n1 vbz av av-ds j cc j, c-crq pns12 vdb d r-crq vbz j-jn, xx c-crq pns12 vvb cc vvi p-acp pn31,
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4736
as from the plague, and yet cannot beleeve, we are removed far enough from the infection of it.
as from the plague, and yet cannot believe, we Are removed Far enough from the infection of it.
c-acp p-acp dt n1, cc av vmbx vvi, pns12 vbr vvn av-j av-d p-acp dt n1 pp-f pn31.
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4737
And therefore (again) it may have its Original not onely from the Acrasie and discomposedness of the outward-man,
And Therefore (again) it may have its Original not only from the Acrasie and Discomposedness of the outward-man,
cc av (av) pn31 vmb vhi po31 j-jn xx av-j p-acp dt np1 cc n1 pp-f dt n1,
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4738
or the weaknesse in Judgement, or that ignorance of their present estate (which may happen to good men,
or the weakness in Judgement, or that ignorance of their present estate (which may happen to good men,
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4739
even to those, who have made some fair proficiency in the School of Christ;
even to those, who have made Some fair proficiency in the School of christ;
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4740
and to which we are very subject amidst that variety of circumstances, that perplexity, and multiplicity of thoughts, which rise and sink,
and to which we Are very Subject amid that variety of Circumstances, that perplexity, and Multiplicity of thoughts, which rise and sink,
cc p-acp r-crq pns12 vbr av j-jn p-acp d n1 pp-f n2, cst n1, cc n1 pp-f n2, r-crq vvb cc vvi,
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4741
and return again, and strangle one another, to bring in others in their place) but it may be brought in by our very care and diligence, and an intensive love:
and return again, and strangle one Another, to bring in Others in their place) but it may be brought in by our very care and diligence, and an intensive love:
cc vvi av, cc vvi pi j-jn, pc-acp vvi p-acp n2-jn p-acp po32 n1) cc-acp pn31 vmb vbi vvn p-acp p-acp po12 j n1 cc n1, cc dt j n1:
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For care, and diligence, and love, are alwayes followed with fears and jealousies:
For care, and diligence, and love, Are always followed with fears and jealousies:
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4743
love is ever a beginning, till all be done, and is but setting out, till she be at her journeyes end.
love is ever a beginning, till all be done, and is but setting out, till she be At her journeys end.
n1 vbz av dt n1, c-acp d vbb vdn, cc vbz cc-acp vvg av, c-acp pns31 vbb p-acp po31 n2 vvi.
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The liberal man is afraid of his Almes, and the Temperate mistrusts his abstinence; the meek man is jealous of every heat:
The liberal man is afraid of his Alms, and the Temperate mistrusts his abstinence; the meek man is jealous of every heat:
dt j n1 vbz j pp-f po31 n2, cc dt j vvz po31 n1; dt j n1 vbz j pp-f d n1:
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pietas etiam tuta pertimescit, piety is afraid even of safety it self, because it is piety, and cannot be safe enough.pietas etiam Tuta pertimescit, piety is afraid even of safety it self, Because it is piety, and cannot be safe enough.
n2 fw-la fw-la fw-la, n1 vbz j av pp-f n1 pn31 n1, c-acp pn31 vbz n1, cc vmbx vbi j av-d.
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4746
And if it be a fault thus to undervalue himself, it is a fault of a fair extraction, begotten not by blood or the will of men, not by negligence,
And if it be a fault thus to undervalue himself, it is a fault of a fair extraction, begotten not by blood or the will of men, not by negligence,
cc cs pn31 vbb dt n1 av pc-acp vvi px31, pn31 vbz dt n1 pp-f dt j n1, vvn xx p-acp n1 cc dt vmb pp-f n2, xx p-acp n1,
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4747
and wilfulnesse, and the pollutions of the flesh, but of care and anxiety, and an unsatisfied love, which will sometimes demur,
and wilfulness, and the pollutions of the Flesh, but of care and anxiety, and an unsatisfied love, which will sometime demur,
cc n1, cc dt n2 pp-f dt n1, cc-acp pp-f n1 cc n1, cc dt j-vvn n1, r-crq vmb av vvi,
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4748
and be at a stand, in the greatest Certainty;
and be At a stand, in the greatest Certainty;
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4749
so that, though the lines be fallen to him in a faire place, and he have a Goodly Heritage, a well setled spiritual Estate,
so that, though the lines be fallen to him in a fair place, and he have a Goodly Heritage, a well settled spiritual Estate,
av cst, cs dt n2 vbb vvn p-acp pno31 p-acp dt j n1, cc pns31 vhb dt j n1, dt av j-vvn j n1,
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yet he may sometimes look upon it, as Bankrupts doe upon their temporall worne out Debts and Statutes,
yet he may sometime look upon it, as bankrupts do upon their temporal worn out Debts and Statutes,
av pns31 vmb av vvi p-acp pn31, c-acp n2-jn vdb p-acp po32 j vvn av n2 cc n2,
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and Mortgages, and next to nothing.
and Mortgages, and next to nothing.
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Every man hath not a place and mansion in Heaven, that pretends a Title to it;
Every man hath not a place and mansion in Heaven, that pretends a Title to it;
np1 n1 vhz xx dt n1 cc n1 p-acp n1, cst vvz dt n1 p-acp pn31;
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nor is every man shut out, that doubts of his evidence.
nor is every man shut out, that doubts of his evidence.
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This diffidence in our selves is commonly the mark and Character of a Good man, who would be better;
This diffidence in our selves is commonly the mark and Character of a Good man, who would be better;
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4755
and though he hath built up his assurance as strong as he can, yet thinks himself not sure enough,
and though he hath built up his assurance as strong as he can, yet thinks himself not sure enough,
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4756
but seeks for further assurance, and fortify's it with his Feare, and assiduous diligence, that it may stand fast for ever,
but seeks for further assurance, and fortify it with his fear, and assiduous diligence, that it may stand fast for ever,
cc-acp vvz p-acp jc n1, cc vvi pn31 p-acp po31 vvb, cc j n1, cst pn31 vmb vvi av-j p-acp av,
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whereas we see too many draw out their owne Assurance, and seale it up with unclean Hands, with wicked hands, with hands full of Blood.
whereas we see too many draw out their own Assurance, and seal it up with unclean Hands, with wicked hands, with hands full of Blood.
cs pns12 vvb av d vvb av po32 d n1, cc vvi pn31 a-acp p-acp j n2, p-acp j n2, p-acp n2 j pp-f n1.
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We have read of some in the dayes of our Fore-fathers, and have heard of others in our own,
We have read of Some in the days of our Forefathers, and have herd of Others in our own,
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and no doubt many there have been, of whom we never heard, whose Conversation was such as became the Gospel of Christ,
and no doubt many there have been, of whom we never herd, whose Conversation was such as became the Gospel of christ,
cc dx n1 av-d pc-acp vhi vbn, pp-f ro-crq pns12 av-x vvn, rg-crq n1 vbds d c-acp vvd dt n1 pp-f np1,
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and yet have felt that hell within themselves, which they could not discover to others,
and yet have felt that hell within themselves, which they could not discover to Others,
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but by gastly looks, Outcryes, and deep Groanes, and loud complaints to them who were neere them;
but by ghastly looks, Outcries, and deep Groans, and loud complaints to them who were near them;
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and indeed so they are, for Despaire, in the worst acception, cannot sink us lower then hell:
and indeed so they Are, for Despair, in the worst acception, cannot sink us lower then hell:
cc av av pns32 vbr, p-acp n1, p-acp dt js n1, vmbx vvi pno12 av-jc cs n1:
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But yet we cannot, we may not be of their opinion, and think (what they say) that they are cast out of Gods sight;
But yet we cannot, we may not be of their opinion, and think (what they say) that they Are cast out of God's sighed;
cc-acp av pns12 vmbx, pns12 vmb xx vbi pp-f po32 n1, cc vvb (r-crq pns32 vvb) d pns32 vbr vvn av pp-f npg1 n1;
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No, God sees them, looks upon them with an Eye full of compassion, and most times sends an Angel to them, in this their Agony,
No, God sees them, looks upon them with an Eye full of compassion, and most times sends an Angel to them, in this their Agony,
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as he did unto Christ, a message of Comfort to rowse them up; but if their tendernesse should yet raise doubts, and draw the cloud still over them;
as he did unto christ, a message of Comfort to rouse them up; but if their tenderness should yet raise doubts, and draw the cloud still over them;
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we have reason to think (and who dares say the contrary?) that the hand of Mercy may,
we have reason to think (and who dares say the contrary?) that the hand of Mercy may,
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even through this cloud, receive them to that Sabbath and rest, which remaines for the people of God.
even through this cloud, receive them to that Sabbath and rest, which remains for the people of God.
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I speak of men, who have been severe to themselves, and watchfull in this their Warfare;
I speak of men, who have been severe to themselves, and watchful in this their Warfare;
pns11 vvb pp-f n2, r-crq vhb vbn j p-acp px32, cc j p-acp d po32 n1;
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full of good works, and continued in them:
full of good works, and continued in them:
j pp-f j n2, cc vvd p-acp pno32:
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and, who have many times, when they were even at the gates of heaven, and neere unto happinesse, these Terrors and affrightments, who are full of Charity,
and, who have many times, when they were even At the gates of heaven, and near unto happiness, these Terrors and affrightments, who Are full of Charity,
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and therefore cannot be destitute of hope, although their owne sad apprehensions, and the breathings of a Tender Conscience have made the operation of it lesse sensible,
and Therefore cannot be destitute of hope, although their own sad apprehensions, and the breathings of a Tender Conscience have made the operation of it less sensible,
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and their hope be, not like Aarons rod, cut off, dryed up, and utterly dead;
and their hope be, not like Aaron's rod, Cut off, dried up, and utterly dead;
cc po32 n1 vbb, xx av-j npg1 n1, vvn a-acp, vvd a-acp, cc av-j j;
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but rather like a tree in Winter, in which there is life and faculty, yet the absence of the Sun,
but rather like a tree in Winter, in which there is life and faculty, yet the absence of the Sun,
cc-acp av-c av-j dt n1 p-acp n1, p-acp r-crq a-acp vbz n1 cc n1, av dt n1 pp-f dt n1,
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or the cold benumming it, suffers no force of life to worke;
or the cold benumbing it, suffers no force of life to work;
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but when that draws neere, and yeelds its warmth and Influence, it will bud and blossome,
but when that draws near, and yields its warmth and Influence, it will bud and blossom,
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and bring forth fruit, and leafe together. The Case then of every man that Despaires, is not desperate;
and bring forth fruit, and leaf together. The Case then of every man that Despairs, is not desperate;
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but we must consider dispair in its Causes, which produce and work it.
but we must Consider despair in its Causes, which produce and work it.
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If it be exhal'd and drawn up out of our corrupt works, and a polluted Conscience, the streame of it is poysonous,
If it be exhaled and drawn up out of our corrupt works, and a polluted Conscience, the stream of it is poisonous,
cs pn31 vbi j-vvn cc vvn a-acp av pp-f po12 j n2, cc dt j-vvn n1, dt n1 pp-f pn31 vbz j,
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and deleteriall, the very smoake of the bottomlesse pit; but if it proceed from the distemper of the body (which seises upon one,
and deleteriall, the very smoke of the bottomless pit; but if it proceed from the distemper of the body (which seizes upon one,
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as well as another) or a weakness of Judgement (which befalls many, who may be weak,
as well as Another) or a weakness of Judgement (which befalls many, who may be weak,
c-acp av c-acp j-jn) cc dt n1 pp-f n1 (r-crq vvz d, r-crq vmb vbi j,
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and yet Pious) or an excessive sollicitude, and tendernesse of soul (which is not so common) we cannot think, it can have that force and malignity,
and yet Pious) or an excessive solicitude, and tenderness of soul (which is not so Common) we cannot think, it can have that force and malignity,
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as to pull him back, who is now thus striving to enter in at the narrow gate,
as to pull him back, who is now thus striving to enter in At the narrow gate,
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and will neither condemne the Innocent, for his Feare; or justifie the man that goes on in his sinne, for his Assurance.
and will neither condemn the Innocent, for his fear; or justify the man that Goes on in his sin, for his Assurance.
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or to cut him off from salvation, who hath wrought it out with Feare and trembling. At the Day of Judgement, the Question will be, not what was our Opinion,
or to Cut him off from salvation, who hath wrought it out with fear and trembling. At the Day of Judgement, the Question will be, not what was our Opinion,
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and conceit of our selves, but what our conversation was, and what we thought of our Estate,
and conceit of our selves, but what our Conversation was, and what we Thought of our Estate,
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but what we did to raise it? not of our fancied application of the Promises,
but what we did to raise it? not of our fancied application of the Promises,
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but whether we have performed the Condition; For then the Promises will apply themselves; God hath promised, and he will make it good:
but whither we have performed the Condition; For then the Promises will apply themselves; God hath promised, and he will make it good:
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we shall not be askt what we thought, but what we did? for how many have thought themselves sure, who never came to the knowledge of their Error, till it was too late? How many have called themselves Saints, who have now their portion with Hypocrites? How many have fancied themselves into Heaven, whose wilfull disobedience carried them another way? on the other side,
we shall not be asked what we Thought, but what we did? for how many have Thought themselves sure, who never Come to the knowledge of their Error, till it was too late? How many have called themselves Saints, who have now their portion with Hypocrites? How many have fancied themselves into Heaven, whose wilful disobedience carried them Another Way? on the other side,
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how many have beleeved, and yet doubted? how many have been synceere in the wayes of Righteousnesse,
how many have believed, and yet doubted? how many have been synceere in the ways of Righteousness,
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and yet drooped? How many have fainted, even in their Savours Armes, when his Mercies did compassed them in on every side? how many have been in he greatest Agony,
and yet drooped? How many have fainted, even in their Savours Arms, when his mercies did compassed them in on every side? how many have been in he greatest Agony,
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when they were neerest to their Exaltation? How many have condemned themselves to hell, who now sit crowned in the highest Heavens? I know nothing by my self, saith Saint Paul, yet am not thereby Justified;
when they were nearest to their Exaltation? How many have condemned themselves to hell, who now fit crowned in the highest Heavens? I know nothing by my self, Says Saint Paul, yet am not thereby Justified;
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Hoc dicit, ne forte quid per ignorantiam deliquisset, saith Saint Hierom, though he knew nothing, Hoc dicit, ne forte quid per ignorantiam deliquisset, Says Saint Hieronymus, though he knew nothing,
fw-la fw-la, fw-fr fw-fr fw-la fw-la fw-la fw-la, vvz n1 np1, c-acp pns31 vvd pix,
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yet something he might have done amisse, which he did not know, and though our Conscience accuse us not of greater crimes,
yet something he might have done amiss, which he did not know, and though our Conscience accuse us not of greater crimes,
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yet our Conscience may tell us, we may have committed many sins, of which she could give us no Information;
yet our Conscience may tell us, we may have committed many Sins, of which she could give us no Information;
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and this may cast a mist about him, who walketh as in the Day: In a word;
and this may cast a missed about him, who walks as in the Day: In a word;
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a man may doubt, and yet be saved, and a man may assure himself, and yer perish;
a man may doubt, and yet be saved, and a man may assure himself, and year perish;
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a man may have a groundless Hope, and a man may have a groundlesse Feare; and when we see two thus contrarily Elemented, the one drooping, the other cheerfull;
a man may have a groundless Hope, and a man may have a groundless fear; and when we see two thus contrarily Elemented, the one drooping, the other cheerful;
dt n1 vmb vhi dt j n1, cc dt n1 vmb vhi dt j n1; cc c-crq pns12 vvb crd av av-jn vvn, dt pi vvg, dt j-jn j;
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the one rejoycing in the Lord, whom he offends, the other trembling before him, whom he loves, we may be ready to pitty the one,
the one rejoicing in the Lord, whom he offends, the other trembling before him, whom he loves, we may be ready to pity the one,
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and blesse the Condition of the other, cast away the Elect, and chuse the Reprobate; and therefore;
and bless the Condition of the other, cast away the Elect, and choose the Reprobate; and Therefore;
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we must not be too rash to Judge, but leave the Judgement to him, who is Judge both of the quick and dead;
we must not be too rash to Judge, but leave the Judgement to him, who is Judge both of the quick and dead;
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and would be more sinfull, if they could; and are so, because they would.
and would be more sinful, if they could; and Are so, Because they would.
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Take Comfort then thou disconsolate soule, which art strucken down into the place of Draggons, and art in this terror, and anguish of heart;
Take Comfort then thou disconsolate soul, which art strucken down into the place of Dragons, and art in this terror, and anguish of heart;
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This feare to thine is but a cloud, and it will drop down and distill in Blessings upon thy head;
This Fear to thine is but a cloud, and it will drop down and distil in Blessings upon thy head;
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This Agony will bring down an Angel; This sorrow will be turned into joy;
This Agony will bring down an Angel; This sorrow will be turned into joy;
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and this Doubt answered, this despaire vanish, that Hope may take its proper place againe, the Heart of a poenitent. Thy Feare is better,
and this Doubt answered, this despair vanish, that Hope may take its proper place again, the Heart of a penitent. Thy fear is better,
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then other mens confidence, thy anxiety more Comsortable, then their security;
then other men's confidence, thy anxiety more Comsortable, then their security;
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Thy doubting more favoured, then their assurance, Timor tuus, securitas tua, thy feare of Death will end in the firme expectation of Eternall life.
Thy doubting more favoured, then their assurance, Timor Thy, securitas tua, thy Fear of Death will end in the firm expectation of Eternal life.
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Though thou art tost on a Tumultuous Sea, thy Mast spent, and thy Tackling torne, yet thou shalt at last strike in to shore;
Though thou art tossed on a Tumultuous Sea, thy Mast spent, and thy Tackling torn, yet thou shalt At last strike in to shore;
cs pns21 vb2r vvn p-acp dt j n1, po21 n1 vvn, cc po21 n-vvg n1, av pns21 vm2 p-acp ord vvi p-acp p-acp n1;
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when these proud Saylors shall shipwrack in a Calme.
when these proud Sailors shall shipwreck in a Cam.
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Misinterpret not this thy dejection of Spirit, thy sad and pensive Thoughts, nor seek too suddenly to remove them:
Misinterpret not this thy dejection of Spirit, thy sad and pensive Thoughts, nor seek too suddenly to remove them:
vvi xx d po21 n1 pp-f n1, po21 j cc j n2, ccx vvi av av-j pc-acp vvi pno32:
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an afflicted Conscience, in the time of health, is the most hopefull and Soveraigne Physick, that is;
an afflicted Conscience, in the time of health, is the most hopeful and Sovereign Physic, that is;
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thy feare of Death is a certaine Symptome, and infallible signe of life;
thy Fear of Death is a certain symptom, and infallible Signen of life;
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there is no Horror of the Grave to him that lies in't, Death onely is terrible to the living,
there is no Horror of the Grave to him that lies in't, Death only is terrible to the living,
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and then there can be no stronger argument that thou art alive, then this; that thou doubtest, thou art dead already.
and then there can be no Stronger argument that thou art alive, then this; that thou doubtest, thou art dead already.
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And list up thy head too, Thou despairing, and almost Desperate sinner, whom (not thy many sins) but thy unwillingness to leave them, hath brought to the ' Dust of Death; who first blasphemest God,
And list up thy head too, Thou despairing, and almost Desperate sinner, whom (not thy many Sins) but thy unwillingness to leave them, hath brought to the ' Dust of Death; who First Blasphemest God,
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& then drawest the punishment neerer to thee, then he would have it, and art thy own Hang-man and Executioner;
& then drawest the punishment nearer to thee, then he would have it, and art thy own Hangman and Executioner;
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not that Pardon is deny'd, but that thou wilt not •ue it out:
not that Pardon is denied, but that thou wilt not •ue it out:
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Look about thee, and thou mayest see Hope comming towards thee, and many Arguments to bring it in;
Look about thee, and thou Mayest see Hope coming towards thee, and many Arguments to bring it in;
vvb p-acp pno21, cc pns21 vm2 vvi vvb vvg p-acp pno21, cc d n2 pc-acp vvi pn31 p-acp;
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An Argument from thy soul, which is not quite lost, till it be in hell, and if thou wilt possesse it, it shall not be lost;
an Argument from thy soul, which is not quite lost, till it be in hell, and if thou wilt possess it, it shall not be lost;
dt n1 p-acp po21 n1, r-crq vbz xx av vvn, c-acp pn31 vbb p-acp n1, cc cs pns21 vm2 vvi pn31, pn31 vmb xx vbi vvn;
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An argument from thy will, which is free and mutable, and may Turne to good, as well as evill;
an argument from thy will, which is free and mutable, and may Turn to good, as well as evil;
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An argument from the very Habite of sin, which presseth thee down, which though it be strong,
an argument from the very Habit of since, which Presseth thee down, which though it be strong,
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yet is it not stronger then the grace of god, and the activity of thy will:
yet is it not Stronger then the grace of god, and the activity of thy will:
av vbz pn31 xx jc cs dt n1 pp-f n1, cc dt n1 pp-f po21 n1:
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4825
It is very difficult indeed, but the Christian mans work is, to overcome difficulties:
It is very difficult indeed, but the Christian men work is, to overcome difficulties:
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4826
An argument from those sholes and multitudes of offenders, who have wrought themselves out of the power of death, and the state of Damnation;
an argument from those shoal and Multitudes of offenders, who have wrought themselves out of the power of death, and the state of Damnation;
dt n1 p-acp d n1 cc n2 pp-f n2, r-crq vhb vvn px32 av pp-f dt n1 pp-f n1, cc dt n1 pp-f n1;
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4827
from many, who have committed as many sinnes as thou, but this one, of Despaire, from those Publicans and sinners, who have entered into the Kingdome of Heaven;
from many, who have committed as many Sins as thou, but this one, of Despair, from those Publicans and Sinners, who have entered into the Kingdom of Heaven;
p-acp d, r-crq vhb vvn p-acp d n2 c-acp pns21, cc-acp d pi, pp-f n1, p-acp d np1 cc n2, r-crq vhb vvn p-acp dt n1 pp-f n1;
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4828
An argument from thy own argument, which thou so unskilfully turnst against thy self; for it is no argument;
an argument from thy own argument, which thou so unskilfully Turnest against thy self; for it is no argument;
dt n1 p-acp po21 d n1, r-crq pns21 av av-j vv2 p-acp po21 n1; p-acp pn31 vbz dx n1;
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4829
'tis but a weak peremptory conclusion, held up without any Premises, or Reason that can enforce it:
it's but a weak peremptory conclusion, held up without any Premises, or Reason that can enforce it:
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4830
For Despaire is but Pe•itio Principii, proves, and concludes the same, by the same, makes our sinnes greater then Gods Mercies, because they are so;
For Despair is but Pe•itio Principii, Proves, and concludes the same, by the same, makes our Sins greater then God's mercies, Because they Are so;
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4831
and Repentance impossible, because it is so; Though the Soule be not quite lost, till it be lost for ever;
and Repentance impossible, Because it is so; Though the Soul be not quite lost, till it be lost for ever;
cc n1 j, c-acp pn31 vbz av; cs dt n1 vbb xx av vvn, c-acp pn31 vbb vvn p-acp av;
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4832
though the will be free, and Grace offers it self, though the voice of God be, Turne, Though multitudes have Turn'd, and that which hath been done, may be done againe:
though the will be free, and Grace offers it self, though the voice of God be, Turn, Though Multitudes have Turned, and that which hath been done, may be done again:
cs dt n1 vbb j, cc n1 vvz pn31 n1, cs dt n1 pp-f np1 vbi, vvb, cs n2 vhb vvn, cc cst r-crq vhz vbn vdn, vmb vbi vdn av:
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4833
Though the Argument be no Argument, yet despaire doth NONLATINALPHABET, against what reason •oever, hold up the Conclusion.
Though the Argument be no Argument, yet despair does, against what reason •oever, hold up the Conclusion.
cs dt n1 vbb dx n1, av n1 vdz, p-acp r-crq n1 av, vvb a-acp dt n1.
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4834
Thou sayst, That God cannot forgive thee;
Thou Sayest, That God cannot forgive thee;
pns21 vv2, cst np1 vmbx vvi pno21;
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if he cannot, then he is not mercifull, neither is he just, and so he is not God;
if he cannot, then he is not merciful, neither is he just, and so he is not God;
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4836
and then what needst thou despair? we begin in sinne, proceed to Blasphemy, and so end in despaire.
and then what Needest thou despair? we begin in sin, proceed to Blasphemy, and so end in despair.
cc av q-crq vv2 pns21 vvi? pns12 vvb p-acp n1, vvb p-acp n1, cc av vvb p-acp n1.
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4837
But a God he is, and mercifull;
But a God he is, and merciful;
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4838
but thy sinnes ae greater then his Mercies; which is another Blasphemy, and brings in something more Infinite then God,
but thy Sins ae greater then his mercies; which is Another Blasphemy, and brings in something more Infinite then God,
cc-acp po21 n2 fw-la jc cs po31 n2; r-crq vbz j-jn n1, cc vvz p-acp pi av-dc j cs np1,
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4839
and takes Gods office from him, and dispences his Mercies, of which he alone is Lord,
and Takes God's office from him, and dispenses his mercies, of which he alone is Lord,
cc vvz ng1 n1 p-acp pno31, cc vvz po31 n2, pp-f r-crq pns31 av-j vbz n1,
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4840
and shuts up his rich Treasury of goodness, when he is ready, and willing to lay it open;
and shuts up his rich Treasury of Goodness, when he is ready, and willing to lay it open;
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4841
and so ruins us, in despight of God.
and so ruins us, in despite of God.
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4842
But thou saist, Though canst not repent, which is thy greatest error, and the main cause of thy despaire (for when the heart is thus hard, it beats off all succours, that are offered, all those meanes, which may be as Oyle to supple it.) Thou canst not, is not true;
But thou Sayest, Though Canst not Repent, which is thy greatest error, and the main cause of thy despair (for when the heart is thus hard, it beats off all succours, that Are offered, all those means, which may be as Oil to supple it.) Thou Canst not, is not true;
p-acp pns21 vv2, cs vm2 xx vvi, r-crq vbz po21 js n1, cc dt j n1 pp-f po21 n1 (c-acp c-crq dt n1 vbz av j, pn31 vvz a-acp d n2, cst vbr vvn, d d n2, r-crq vmb vbi p-acp n1 p-acp j pn31.) pns21 vm2 xx, vbz xx j;
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4843
Thou shouldst say, Thou wilt not Repent; for if thou wilt, thou maist:
Thou Shouldst say, Thou wilt not repent; for if thou wilt, thou Mayest:
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for thou canst not tell, whether thou canst repent or no, because thou never yet putst it to the Tryall,
for thou Canst not tell, whither thou Canst Repent or no, Because thou never yet puttest it to the Trial,
c-acp pns21 vm2 xx vvi, cs pns21 vm2 vvi cc uh-dx, c-acp pns21 av-x av vvd2 pn31 p-acp dt n1,
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4845
but being in the pit, didst shut the mouth of it upon thy self, and stop it up with a false opinion of God,
but being in the pit, didst shut the Mouth of it upon thy self, and stop it up with a false opinion of God,
cc-acp vbg p-acp dt n1, vdd2 vvi dt n1 pp-f pn31 p-acp po21 n1, cc vvb pn31 a-acp p-acp dt j n1 pp-f np1,
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Look into the world, and you will see there is great need of so much fear, and such a caution;
Look into the world, and you will see there is great need of so much Fear, and such a caution;
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4846
and of thy self, with dark notions, and worthlesse conceits of Impossibilities Behold, God calls after thee againe, and againe, his Grace (as a devout Writer speaks) is most officious to take thee out;
and of thy self, with dark notions, and worthless conceits of Impossibilities Behold, God calls After thee again, and again, his Grace (as a devout Writer speaks) is most officious to take thee out;
cc pp-f po21 n1, p-acp j n2, cc j n2 pp-f n2 vvb, np1 vvz p-acp pno21 av, cc av, po31 n1 (c-acp dt j n1 vvz) vbz av-ds j pc-acp vvi pno21 av;
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4847
his Mercy ready to embrace thee, if thou do not stubbornly cast her off.
his Mercy ready to embrace thee, if thou do not stubbornly cast her off.
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4848
Behold a multitude of penitents who have escaped the wrath to come, and be•ken to thee, by their example, to follow after them,
Behold a multitude of penitents who have escaped the wrath to come, and be•ken to thee, by their Exampl, to follow After them,
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4849
and retire from these Hellish thoughts and conclusions, into the same shadow and shelter, where they are safe from those false suggestions,
and retire from these Hellish thoughts and conclusions, into the same shadow and shelter, where they Are safe from those false suggestions,
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4850
and fiery darts of the enemy;
and fiery darts of the enemy;
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4851
and if this will not move thee, then behold, the blood of an immaculate Lamb streaming down to wash away thy sins, and with them thy despair;
and if this will not move thee, then behold, the blood of an immaculate Lamb streaming down to wash away thy Sins, and with them thy despair;
cc cs d vmb xx vvi pno21, av vvb, dt n1 pp-f dt j n1 vvg a-acp pc-acp vvi av po21 n2, cc p-acp pno32 po21 n1;
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4852
to raise thee from thy Grave, this sepulchre of rotten bones & baneful Imaginations, that thou mayest walk before him in the land of the living;
to raise thee from thy Grave, this Sepulchre of rotten bones & baneful Imaginations, that thou Mayest walk before him in the land of the living;
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4853
to beget Repentance, and to beget a hope; to pity us in our tentations, who was sensible of his own;
to beget Repentance, and to beget a hope; to pity us in our tentations, who was sensible of his own;
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4854
and to drive despair from off the face of the earth. and to drive despair from off the face of the earth.
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4855
For why should the name of a Saviour, and despair be heard of in the same coasts? if it breath within the curtains of the Church, 'tis not Christ,
For why should the name of a Saviour, and despair be herd of in the same coasts? if it breath within the curtains of the Church, it's not christ,
p-acp q-crq vmd dt n1 pp-f dt n1, cc n1 vbb vvn pp-f p-acp dt d n2? cs pn31 vvb p-acp dt n2 pp-f dt n1, pn31|vbz xx np1,
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4856
but the Devil, and our sensuality that brings it in. The end of his coming was to destroy it;
but the devil, and our sensuality that brings it in. The end of his coming was to destroy it;
cc-acp dt n1, cc po12 n1 cst vvz pn31 p-acp. dt n1 pp-f po31 n-vvg vbds pc-acp vvi pn31;
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4857
for this he came into the world: for this he died:
for this he Come into the world: for this he died:
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4858
Ask Christ, saith Saint Basil, what he carries on his Shoulders? it is the lost sheep:
Ask christ, Says Saint Basil, what he carries on his Shoulders? it is the lost sheep:
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4859
Ask the Angels, for whom they rejoyce? it is for a sinner, that repenteth. Ask God for what he is so earnest, as to call and call again;
Ask the Angels, for whom they rejoice? it is for a sinner, that Repenteth. Ask God for what he is so earnest, as to call and call again;
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4860
It is for those who are now in their evil wayes.
It is for those who Are now in their evil ways.
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4861
Ask the Shepherd, and he will tell you he left ninty and nine, to find but one lost sheep;
Ask the Shepherd, and he will tell you he left ninty and nine, to find but one lost sheep;
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4862
his desire is on us, and he had rather we would be guided by his Shepherds-staff,
his desire is on us, and he had rather we would be guided by his Shepherds-staff,
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4863
then be broken by his rod of iron; if thou wilt return, returne; his wisdom hath pointed out to it, as the fittest way;
then be broken by his rod of iron; if thou wilt return, return; his Wisdom hath pointed out to it, as the Fittest Way;
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4864
His justice yeelds, and will look friendly on thee, whilst thou art in this way, and mercy will go along with thee, and save thee at the end;
His Justice yields, and will look friendly on thee, while thou art in this Way, and mercy will go along with thee, and save thee At the end;
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4865
If thou wilt, thou mayest Turn; and if thou wilt Turn, thou shalt not despair,
If thou wilt, thou Mayest Turn; and if thou wilt Turn, thou shalt not despair,
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4866
or if a cloud overspread thee, it shall vanish at the brightnesse of mercy, as a mist before the Sun.
or if a cloud overspread thee, it shall vanish At the brightness of mercy, as a missed before the Sun.
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4867
Here then is Balm of Gilead; Turn ye, Turn ye, a loving compassionat call to turn even those who despair of turning; a Doctrine of singular comfort;
Here then is Balm of Gilead; Turn you, Turn you, a loving compassionate call to turn even those who despair of turning; a Doctrine of singular Comfort;
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4868
but this Balm is not for every wound, nor will it drop, and distill upon him who goeth on in his sin:
but this Balm is not for every wound, nor will it drop, and distil upon him who Goes on in his since:
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4869
for mercy is as strong drink and wine, to be given to them who are ready to perish,
for mercy is as strong drink and wine, to be given to them who Are ready to perish,
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4870
and to such who have grief of heart.
and to such who have grief of heart.
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4871
Many times it falls out by reason of our presumption, and hardnesse of heart, that there is more danger in pressing some truth, then in maintaining errours; Many times it falls out by reason of our presumption, and hardness of heart, that there is more danger in pressing Some truth, then in maintaining errors;
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4872
care not for the morrow is as Musick to the sluggard, and he hears it with delight,care not for the morrow is as Music to the sluggard, and he hears it with delight,
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4873
and folds his hands to sleep; If we commend labour, the covetous hath encouragement enough to drudgon:
and folds his hands to sleep; If we commend labour, the covetous hath encouragement enough to drudgon:
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4874
to rise up early, and lie down late, to gain the meat that perisheth, if we but mention a worship in spirit and truth, the sacrilegious person takes up his hammar,to rise up early, and lie down late, to gain the meat that Perishes, if we but mention a worship in Spirit and truth, the sacrilegious person Takes up his Hammer,
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4875
and down goes ceremony and order, and the Temple it self;
and down Goes ceremony and order, and the Temple it self;
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4876
how many solifidians hath free grace occasioned? how many Libertines, hath the indiscreet pressing of the freedom we have by Christ, raised? the Gospel it self we see hath been made the savour of death unto death, and mercy, malevolent; At what time soever &c. hath scarce with many left any time to repent,
how many solifidians hath free grace occasioned? how many Libertines, hath the indiscreet pressing of the freedom we have by christ, raised? the Gospel it self we see hath been made the savour of death unto death, and mercy, malevolent; At what time soever etc. hath scarce with many left any time to Repent,
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4877
and therefore it will concern us NONLATINALPHABET, as Nazianzen speaks with Art and prudence to dispence the word of truth,
and Therefore it will concern us, as Nazianzen speaks with Art and prudence to dispense the word of truth,
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4878
or as Saint Paul speaks NONLATINALPHABET to cut it out as they did their sacrifices, by a certain method, to give every one his proper food in due season;
or as Saint Paul speaks to Cut it out as they did their Sacrifices, by a certain method, to give every one his proper food in due season;
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4879
for some dispositions are so corrupted, that they may be poisoned with Antidotes.
for Some dispositions Are so corrupted, that they may be poisoned with Antidotes.
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4880
Theodoret observes that God himself did not fully and plainly teach the Jews the Doctrine of the Trinity; Theodoret observes that God himself did not Fully and plainly teach the jews the Doctrine of the Trinity;
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4881
lest that wavering and fickle Nation might have took it by the wrong handle, and made it an occasion of relaps into that Idolatrous conceit, which they had learnt in Egypt, of worshipping many gods.
lest that wavering and fickle nation might have took it by the wrong handle, and made it an occasion of relapse into that Idolatrous conceit, which they had learned in Egypt, of worshipping many God's.
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The Novatians errour, who would not accept of penance after Baptisme, so much as once, though no Physick for a sinner, yet might have proved a good Antidote against sin;
The Novatians error, who would not accept of penance After Baptism, so much as once, though no Physic for a sinner, yet might have proved a good Antidote against since;
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for men (had they beleeved it) would (some at least) have been more shy of sin,
for men (had they believed it) would (Some At least) have been more shy of since,
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and more wary in ordering their steps, and shunned that sin, as a Serpent, which would excommunicate them,
and more wary in ordering their steps, and shunned that since, as a Serpent, which would excommunicate them,
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and shut them for ever out of the Church.
and shut them for ever out of the Church.
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And therefore the Orthodox Fathers (even there where they oppose that assumed, and unwarranted severity of the Novatian ) deliver the Doctrine of Repentance with great caution and circumspection, and a seeming reluctancy;
And Therefore the Orthodox Father's (even there where they oppose that assumed, and unwarranted severity of the Novatian) deliver the Doctrine of Repentance with great caution and circumspection, and a seeming reluctancy;
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invite loquor, saith Tertul. I am made unwilling to publish this free mercy of God NONLATINALPHABET, saith Saint Basil, I speak the truth in fear; invite Loquor, Says Tertulian I am made unwilling to publish this free mercy of God, Says Saint Basil, I speak the truth in Fear;
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for my desire is, that after Baptisme you should sin no more, and my fear is, you will sin more,
for my desire is, that After Baptism you should sin no more, and my Fear is, you will sin more,
p-acp po11 n1 vbz, cst p-acp n1 pn22 vmd vvi av-dx av-dc, cc po11 n1 vbz, pn22 vmb vvi av-dc,
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and more upon presumption of Repentance and mercy;
and more upon presumption of Repentance and mercy;
cc av-dc p-acp n1 pp-f n1 cc n1;
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He would, and he would not publish the free mercy of God in Christ, he was bound to preach Repentance and yet he feared.
He would, and he would not publish the free mercy of God in christ, he was bound to preach Repentance and yet he feared.
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What means that profuse yet sparing tender of Gods mercy? these large Panegyricks, and as great jealousies? why did they so much extol Repentance,
What means that profuse yet sparing tender of God's mercy? these large Panegyrics, and as great jealousies? why did they so much extol Repentance,
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4892
and yet male ominari presage such an evil consequence out of that, which they had presented to all the world in so desirable a shape? But now the Father was so taken,
and yet male ominari presage such an evil consequence out of that, which they had presented to all the world in so desirable a shape? But now the Father was so taken,
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so delighted with the contemplation of it, discovered so much power in it, that he thought the Devils themselves in the interim and time between their fall and the Creation of man, might have reprented,
so delighted with the contemplation of it, discovered so much power in it, that he Thought the Devils themselves in the interim and time between their fallen and the Creation of man, might have reprented,
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and been Angels of light still, and now drawing in his hand and putting it forth with fear and trembling:
and been Angels of Light still, and now drawing in his hand and putting it forth with Fear and trembling:
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before holding out Repentance, as a board, or planck to every ship-wrackt soul, but now fearing,
before holding out Repentance, as a board, or plank to every shipwrecked soul, but now fearing,
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lest Repentance it self should become a rock:
lest Repentance it self should become a rock:
cs np1-n pn31 n1 vmd vvi dt n1:
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4897
one would think the holy Father himself were turned Novatian, and to speak truth, that which the Novatians pretence, to denie Repentance after Baptisme, exprest these expressions from him,
one would think the holy Father himself were turned Novatian, and to speak truth, that which the Novatians pretence, to deny Repentance After Baptism, expressed these expressions from him,
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and was the true cause, which was made him publish it, with so much fear, ne nobis subsidia paenitentiae blandiantur, that men might not be betrayed by the flattery and pleasing appearance of that, which should advantage them,
and was the true cause, which was made him publish it, with so much Fear, ne nobis Subsidia paenitentiae blandiantur, that men might not be betrayed by the flattery and pleasing appearance of that, which should advantage them,
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and level their thoughts on that benefit which it might bring to them, and boldly claim it as their own:
and level their thoughts on that benefit which it might bring to them, and boldly claim it as their own:
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though they are willing to forget, and leave unregarded, that part of it, which should make way, to let it in:
though they Are willing to forget, and leave unregarded, that part of it, which should make Way, to let it in:
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and hearing of so precious an Antidote, presume it will have the same virtue and operation at any time,
and hearing of so precious an Antidote, presume it will have the same virtue and operation At any time,
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and so after many delayes, make no use of it at all: That the Doctrine of Repentance might not maks us stand in more need of Repentance; in a word:
and so After many delays, make no use of it At all: That the Doctrine of Repentance might not makes us stand in more need of Repentance; in a word:
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that, that which is a remedy, might not by our ill handling and applying it, be turned into a disease.
that, that which is a remedy, might not by our ill handling and applying it, be turned into a disease.
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non am morbis, quam remedio laboramus, by our own folly and the Devils craft, our disease doth not hurt us so much,non am morbis, quam remedio laboramus, by our own folly and the Devils craft, our disease does not hurt us so much,
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4907
as our remedy, and Repentance which was ordain'd, as the best Physick to purge the soul, is turned into that poyson, that corrupts and kills it.
as our remedy, and Repentance which was ordained, as the best Physic to purge the soul, is turned into that poison, that corrupts and kills it.
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4908
What wandring thought? what Idle word? what prophane action is there, which is not laid upon this fair foundation.
What wandering Thought? what Idle word? what profane actium is there, which is not laid upon this fair Foundation.
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4909
The hope of pardon, which yet will not bear up such hay and stubble:
The hope of pardon, which yet will not bear up such hay and stubble:
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we call sin a disease, and so it is, a mortal one, but presumption is the greatest, the very corruption of the blood and spirits, of the best parts of the soul, we are sick of sin;
we call since a disease, and so it is, a Mortal one, but presumption is the greatest, the very corruption of the blood and spirits, of the best parts of the soul, we Are sick of since;
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tis true, but that we feel not: but we are sick, very sick of mercy: sick of the Gospel, sick of Repentance, sick of Christ himself;
this true, but that we feel not: but we Are sick, very sick of mercy: sick of the Gospel, sick of Repentance, sick of christ himself;
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and of this we make our boast:
and of this we make our boast:
cc pp-f d pns12 vvb po12 n1:
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and our bold relyance on this, doth so infatuate us, that we take little care to purge out the plague of our heart, which we nourish and look upon,
and our bold reliance on this, does so infatuate us, that we take little care to purge out the plague of our heart, which we nourish and look upon,
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as upon health it self, we are sick of the Gospel, for we receive it,
as upon health it self, we Are sick of the Gospel, for we receive it,
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and take it down, and it doth not purge out, but enrage those evil humours which discompose the soul:
and take it down, and it does not purge out, but enrage those evil humours which discompose the soul:
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we receive it as Judas did the sop: we receive it, and with it a divel.
we receive it as Judas did the sop: we receive it, and with it a Devil.
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For this bold and groundlesse presumption of pardon makes us like unto him; hardens our heart first, and then our face;
For this bold and groundless presumption of pardon makes us like unto him; hardens our heart First, and then our face;
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4918
and carries us with the swelling sailes of impudence, and remorslesnes, to an extremity of daring, to that height of impiety, from which we cannot so easily descend,
and carries us with the swelling sails of impudence, and remorslesnes, to an extremity of daring, to that height of impiety, from which we cannot so Easily descend,
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but must fall, and break and bruise our salves to pieces:
but must fallen, and break and bruise our Salves to Pieces:
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praesumptio inverecundiae portio, saith Tert. prsumption is a part and portion, and the upholder of immodesty:praesumptio inverecundiae portio, Says Tert prsumption is a part and portion, and the upholder of immodesty:
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and falls, and cares not whither: ruins us, and we know not how;
and falls, and Cares not whither: ruins us, and we know not how;
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4922
abuses and dishonours that mercy, which it makes a wing to shadow it, and hath been the best purveior for sin and the kingdom of darknesse.
Abuses and dishonours that mercy, which it makes a wing to shadow it, and hath been the best purveyor for since and the Kingdom of darkness.
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4923
We read but of one Judas in the Gospel, that despaired, and hanged himself, and so went to his place;
We read but of one Judas in the Gospel, that despaired, and hanged himself, and so went to his place;
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4924
but how many thousands have gone a contrary way with lesse anguish and reluctancy;
but how many thousands have gone a contrary Way with less anguish and reluctancy;
cc-acp c-crq d crd vhb vvn dt j-jn n1 p-acp dc n1 cc n1;
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4925
with fair, but false hopes, with strong, but fained assurances, and met him there? Oh 'tis one of the divels subt lest stratagems, to make sin and hope of heaven to dwell under the same roof, to teach him who is his vassal, to walk delicately in his evil wayes, and to rejoyce alwaies in the Lord,
with fair, but false hope's, with strong, but feigned assurances, and met him there? O it's one of the Devils Subt lest stratagems, to make since and hope of heaven to dwell under the same roof, to teach him who is his vassal, to walk delicately in his evil ways, and to rejoice always in the Lord,
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4926
even then, when he fights against him, to assure himself of life, in the chambers of death.
even then, when he fights against him, to assure himself of life, in the chambers of death.
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4927
And thus every man is sure; the Schismatick is sure, and the Libertine is sure: the Adulterer is sure, and the Murderer is sure: the Traitor is sure:
And thus every man is sure; the Schismatic is sure, and the Libertine is sure: the Adulterer is sure, and the Murderer is sure: the Traitor is sure:
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4928
they are sure, who have no savour, no relish of Salvation. The Schismatick hath made his peace; though he have no charity;
they Are sure, who have no savour, no relish of Salvation. The Schismatic hath made his peace; though he have no charity;
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4929
The Libertine looks for his reward, though he do not onely denie good works, but contemn them.
The Libertine looks for his reward, though he do not only deny good works, but contemn them.
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4930
The Adulterer absolves himself without Penance; The Murderer knows David is entred Heaven, and hopes to follow him, The Prosperous Traitor is in Heaven already;
The Adulterer absolves himself without Penance; The Murderer knows David is entered Heaven, and hope's to follow him, The Prosperous Traitor is in Heaven already;
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4931
his present successe is a fair earnest of another inheritance that God that favours him here, will Crown him hereafter;
his present success is a fair earnest of Another inheritance that God that favours him Here, will Crown him hereafter;
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4932
Every man can do what he list, and be what he list, do what good men tremble to think of,
Every man can do what he list, and be what he list, do what good men tremble to think of,
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4933
and yet sear not at all, but expect the Salvation of the Lord; first damn, and then Canonize himself;
and yet sear not At all, but expect the Salvation of the Lord; First damn, and then Canonise himself;
cc av vvb xx p-acp d, cc-acp vvb dt n1 pp-f dt n1; ord vvb, cc av vvb px31;
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4934
For the greatest part of the Saints of this World, have been of their own Creation, made up in the midst of the land of darknesse, with noise, with Thunder,
For the greatest part of the Saints of this World, have been of their own Creation, made up in the midst of the land of darkness, with noise, with Thunder,
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4935
and Earthquakes, (we may be bold to say) if Despair hath killed her thousand, presumption hath slain her ten thousand.
and Earthquakes, (we may be bold to say) if Despair hath killed her thousand, presumption hath slave her ten thousand.
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4936
Foolish men that we are, who hath bewitched us, to lay hold on Christ, when we thrust him from us? to make him our own,
Foolish men that we Are, who hath bewitched us, to lay hold on christ, when we thrust him from us? to make him our own,
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4937
and impropriate him when we crucifie, and persecute him every day? that we had rather fancy and imagine,
and impropriate him when we crucify, and persecute him every day? that we had rather fancy and imagine,
cc vvi pno31 c-crq pns12 vvi, cc vvi pno31 d n1? cst pns12 vhd av-c vvb cc vvi,
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4938
then make our election sure? that will have health, and yet care not how they feed;
then make our election sure? that will have health, and yet care not how they feed;
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4939
or what poison they let down;
or what poison they let down;
cc r-crq n1 pns32 vvb a-acp;
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4940
that make salvation an arbitrary thing, to be met with when we please, and can as easily be Saints as we can eat,
that make salvation an arbitrary thing, to be met with when we please, and can as Easily be Saints as we can eat,
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4941
and drink, as we can kill and slay? good God what mist and darknesse is this, which makes men possest with sin, which is an enemy ready to devour them, to be thus quiet and secure? could,
and drink, as we can kill and slay? good God what missed and darkness is this, which makes men possessed with since, which is an enemy ready to devour them, to be thus quiet and secure? could,
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or would we but a little awake, and consult with the light of our faith and reason, we should soone let go our confidence,
or would we but a little awake, and consult with the Light of our faith and reason, we should soon let go our confidence,
cc vmd pns12 p-acp dt j j, cc vvi p-acp dt n1 pp-f po12 n1 cc n1, pns12 vmd av vvi vvi po12 n1,
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4943
and plainly see the danger we are in, whilst we are in our evil wayes, and find fear tied fast unto them;
and plainly see the danger we Are in, while we Are in our evil ways, and find Fear tied fast unto them;
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so saith Saint Paul, but if you sin, fear.
so Says Saint Paul, but if you sin, Fear.
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4965
And we may tell him what is most true, Repentance is a command indeed, but praeceptum ex suppositione (as Aquinas speaks) a command not absolute,
And we may tell him what is most true, Repentance is a command indeed, but Precept ex supposition (as Aquinas speaks) a command not absolute,
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4945
For Christian security, and hope of life is the proper and alone issue of a good conscience, through faith in Christ purged from dead and evil works, if we will leave our fear, we must leave our evil works behinde us.
For Christian security, and hope of life is the proper and alone issue of a good conscience, through faith in christ purged from dead and evil works, if we will leave our Fear, we must leave our evil works behind us.
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4946
Assurance is too choice a piece, to be beat out by the fancy, and to be made up when we please;
Assurance is too choice a piece, to be beatrice out by the fancy, and to be made up when we please;
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4947
at a higher price, then to be purchased with a thought;
At a higher price, then to be purchased with a Thought;
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4948
it is a work, that will take up an age to finish it, the engagement of our whole life, to be wrought out with fear and trembling, not to be taken as a thing granted; as the NONLATINALPHABET;
it is a work, that will take up an age to finish it, the engagement of our Whole life, to be wrought out with Fear and trembling, not to be taken as a thing granted; as the;
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4949
and so set up as a pillar of hope, when here is no better basis, and foundation for it, then a forced and fading thought;
and so Set up as a pillar of hope, when Here is no better basis, and Foundation for it, then a forced and fading Thought;
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which is next to air, and will perish sooner, the young man in the Gospel, had yet no knowledge of any such Assurance office;
which is next to air, and will perish sooner, the young man in the Gospel, had yet no knowledge of any such Assurance office;
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and therefore he puts up his question to our Saviour thu;
and Therefore he puts up his question to our Saviour Thus;
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Good Master, what good thing shall I do, that I may enter into life? He saw no Hope of entring in, at that narrow Gate, with such prodigious sinnes:Good Master, what good thing shall I do, that I may enter into life? He saw no Hope of entering in, At that narrow Gate, with such prodigious Sins:
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and our Saviours answer is, Keep the Commandements; that is, Turne from your evill waies. Be not envious, malitious, Covetous, Cruel, False, Deceitfull;
and our Saviors answer is, Keep the commandments; that is, Turn from your evil ways. Be not envious, malicious, Covetous, Cruel, False, Deceitful;
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Despaire is the Daughter of sinne, and darkness, but confidence is the Emanation of a good Conscience;
Despair is the Daughter of sin, and darkness, but confidence is the Emanation of a good Conscience;
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what flesh and Blood makes up, is but a Phantasme, which appeares, and disappeares; is seen, and vanisheth;
what Flesh and Blood makes up, is but a Phantasm, which appears, and disappears; is seen, and Vanishes;
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so soon gone, that we scarce know, whether we saw it, or no; there can be no firme hope rais'd, but upon that:
so soon gone, that we scarce know, whither we saw it, or no; there can be no firm hope raised, but upon that:
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4957
which is as Mount Sion, and standeth fast for ever; which is our best guard in our way;
which is as Mount Sion, and Stands fast for ever; which is our best guard in our Way;
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nay, which is our way in this our life, and when we are dead will follow us:
nay, which is our Way in this our life, and when we Are dead will follow us:
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4959
nothing can beare and afford it but this; unum arbustum non alit duos Erithacos; Sinne and Assurance are Birds too quarrelsome to dwell in the same Bush, and therefore,
nothing can bear and afford it but this; Unum Arbustum non alit duos Erithacus; Sin and Assurance Are Birds too quarrelsome to dwell in the same Bush, and Therefore,
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4960
if you sinne, Feare, or rather, Turne from your evill wayes, and then you shall have NONLATINALPHABET, Boldness, and Confidence towards God.
if you sin, fear, or rather, Turn from your evil ways, and then you shall have, Boldness, and Confidence towards God.
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4961
We must therefore sink and fall low, and mitigate our voice, and speake more Faintly,
We must Therefore sink and fallen low, and mitigate our voice, and speak more Faintly,
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and Remisly, when we call after the presumptuous sinner to Turne, as if his last period were neere,
and Remissly, when we call After the presumptuous sinner to Turn, as if his last Period were near,
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4963
and it were almost too late for him to begin, not magnify Repentance too much,
and it were almost too late for him to begin, not magnify Repentance too much,
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4964
lest he make it a Passe and Warrant to sinne againe, and have more need of it:
lest he make it a Pass and Warrant to sin again, and have more need of it:
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4967
for we are not commanded to repent, as we are, to beleeve; as we are to feare God,
for we Are not commanded to Repent, as we Are, to believe; as we Are to Fear God,
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4968
and Honour our Parents, but upon supposition: If we sinne, we have an Advocate, that will plead for us:
and Honour our Parents, but upon supposition: If we sin, we have an Advocate, that will plead for us:
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4969
The command, which is absolute, is, to doe his will. Repentance is Tabula post naufragium, saith Saint Hierome, is as a plank reacht out after Shipwrack;
The command, which is absolute, is, to do his will. Repentance is Tabula post Shipwreck, Says Saint Jerome, is as a plank reached out After Shipwreck;
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4970
but it is better to ride in the ship in a calme, then to hang on the Mast in a Tempest:
but it is better to ride in the ship in a Cam, then to hang on the Mast in a Tempest:
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4971
Repentance is a virtue, but of that nature, that the lesse we stand in need of it, the more virtuous we are, it is a purgative potion,
Repentance is a virtue, but of that nature, that the less we stand in need of it, the more virtuous we Are, it is a purgative potion,
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4972
but 'tis better never to be sick, then to rise from our beds by the help of a Physitian.
but it's better never to be sick, then to rise from our Beds by the help of a physician.
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4973
It was commendable in him that could say, He thanked God, he was now reconciled to his Mother;
It was commendable in him that could say, He thanked God, he was now reconciled to his Mother;
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but he was more praise-worthy, who replyed;
but he was more praiseworthy, who replied;
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4975
That he thanked God, That he was never reconciled to his, for he never offended her.
That he thanked God, That he was never reconciled to his, for he never offended her.
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4976
It is good to Repent, but it is better not to sinne:
It is good to repent, but it is better not to sin:
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4977
Oh, it is a great Happinesse, to be restored to the Favour of God, but it is a greater, never to lose it;
O, it is a great Happiness, to be restored to the Favour of God, but it is a greater, never to loose it;
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4978
it is good to appease him; but 'tis our safest course, never to anger him, in a word;
it is good to appease him; but it's our Safest course, never to anger him, in a word;
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4979
it is better to be ever with him, then by Famine or Pestilence to be forced to returne, better not acquire an Evil Habit, then shake it off;
it is better to be ever with him, then by Famine or Pestilence to be forced to return, better not acquire an Evil Habit, then shake it off;
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4980
better never set a step in evill wayes; then to be called out of them with so much noise; better never erre, then Turne. For conclusion;
better never Set a step in evil ways; then to be called out of them with so much noise; better never err, then Turn. For conclusion;
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4981
It will concerne us then, not to put too much Trust and confidence in our Helps;
It will concern us then, not to put too much Trust and confidence in our Helps;
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4982
not to be carelesse of our health, upon presumption of Remedy; not to sinne, because grace hath abounded; not to spend prodigally, upon hope of supply;
not to be careless of our health, upon presumption of Remedy; not to sin, Because grace hath abounded; not to spend prodigally, upon hope of supply;
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4983
not to oblige our selves too farre, because we see a hand of •lercy ready to cancell the Bill.
not to oblige our selves too Far, Because we see a hand of •lercy ready to cancel the Bill.
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4984
How many have these Hopes deluded? How many have been betray'd by their helps? how many Cities had now stood, had they had no other Walls but their men? for whilst we trust in these, we neglect our selves,
How many have these Hope's deluded? How many have been betrayed by their helps? how many Cities had now stood, had they had no other Walls but their men? for while we trust in these, we neglect our selves,
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4985
and so make them not onely useless, but disadvantagious to us;
and so make them not only useless, but disadvantageous to us;
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4986
and we are soyled by our strength, poysoned with our Physick, lost and betrayed in the midst of our Fort, with all our succours and Artillery about us;
and we Are soiled by our strength, poisoned with our Physic, lost and betrayed in the midst of our Fort, with all our succours and artillery about us;
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5185
a time, when there will remain no more sacrifice for sin.
a time, when there will remain no more sacrifice for since.
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4987
we Trust in God, and offend him, look stedfastly towards the Mercy-seat, and fall into the Bottomless Pit.
we Trust in God, and offend him, look steadfastly towards the Mercy-seat, and fallen into the Bottomless Pit.
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4988
And therefore in the last place, let us not be too bold with his Mercy, but learne, To fear God and his goodnesse;
And Therefore in the last place, let us not be too bold with his Mercy, but Learn, To Fear God and his Goodness;
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4989
not to make Mercy an occasion of sinne, and so consequently of Judgement, which she is so ready to remove.
not to make Mercy an occasion of sin, and so consequently of Judgement, which she is so ready to remove.
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4990
For at the very name of Mercy, at the sound of this Musique, we lie downe and rest in Peace;
For At the very name of Mercy, At the found of this Music, we lie down and rest in Peace;
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4991
It is Mercy that saves us, and we wound our selves to death with Mercy:
It is Mercy that saves us, and we wound our selves to death with Mercy:
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4992
And as he that lookes upon the Sun with a steady eye, when he removes his eye, hath the Image of the Sun presented almost in every object;
And as he that looks upon the Sun with a steady eye, when he removes his eye, hath the Image of the Sun presented almost in every Object;
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4993
so when we have long gazed on the Mercy-seat, our eye begins to dazzle, and Mercy seems to shine upon us in all our Actions,
so when we have long gazed on the Mercy-seat, our eye begins to dazzle, and Mercy seems to shine upon us in all our Actions,
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4994
and at all times, and in every place.
and At all times, and in every place.
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4995
We see Mercy in the Law quite abolishing and destroying it, silencing the many woes denounced against sinners.
We see Mercy in the Law quite abolishing and destroying it, silencing the many woes denounced against Sinners.
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4996
When we sinne, Mercy is ready before us; That we may do it with lesse regret;
When we sin, Mercy is ready before us; That we may do it with less regret;
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4997
That no worme may gnaw us; when our Conscience chides, Mercy is at Hand, to make our Peace.
That no worm may gnaw us; when our Conscience chides, Mercy is At Hand, to make our Peace.
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4998
And this in the time of Health; and when our strength fayleth, and sickness hath laid us on our Bed;
And this in the time of Health; and when our strength Faileth, and sickness hath laid us on our Bed;
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4999
we suborne, and corrupt it to give us a visit then, when we can scarce call for it;
we suborn, and corrupt it to give us a visit then, when we can scarce call for it;
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5000
to stand by us in this Evil day, when we can doe no good, that we may die in Hope, who had no Charity;
to stand by us in this Evil day, when we can do no good, that we may die in Hope, who had no Charity;
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5001
and be saved by that Jesus, whom we have Crucifyed:
and be saved by that jesus, whom we have crucified:
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5002
And as it falls out sometimes with men of great Learning and Judgement, who can resolve every doubt,
And as it falls out sometime with men of great Learning and Judgement, who can resolve every doubt,
cc c-acp pn31 vvz av av p-acp n2 pp-f j n1 cc n1, r-crq vmb vvi d n1,
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and answer the strongest Argument and objection, yet are many times puzzled with a peece of Sophistry;
and answer the Strongest Argument and objection, yet Are many times puzzled with a piece of Sophistry;
cc vvi dt js n1 cc n1, av vbr d n2 vvn p-acp dt n1 pp-f n1;
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so it is with the formal Christian; He can stand out against all motives and Beseechings, and all the Batteries of God;
so it is with the formal Christian; He can stand out against all motives and Beseechings, and all the Batteries of God;
av pn31 vbz p-acp dt j njp; pns31 vmb vvi av p-acp d n2 cc n2-vvg, cc d dt n2 pp-f np1;
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all his Calls, and Obtestations against the Terrors of Hell, and sweet allurements of his Promises,
all his Calls, and Obtestations against the Terrors of Hell, and sweet allurements of his Promises,
d po31 vvz, cc n2 p-acp dt n2 pp-f n1, cc j n2 pp-f png31 vvz,
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but is shaken and foyled with a Fallacie, with the Devills Fallacie; à Dicto secundum quid, ad Dictum simpliciter.
but is shaken and foiled with a Fallacy, with the Devils Fallacy; à Dicto secundum quid, ad Dictum simpliciter.
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That Mercy doth save sinners that Repent; and Therefore it saveth all; and upon this Ground, which glides away from us:
That Mercy does save Sinners that repent; and Therefore it Saveth all; and upon this Ground, which glides away from us:
cst n1 vdz vvi n2 cst vvb; cc av pn31 vvz d; cc p-acp d n1, r-crq vvz av p-acp pno12:
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upon this reason, which is no Reason, the pleasures, which are but for a season, shall prevail with us,
upon this reason, which is no Reason, the pleasures, which Are but for a season, shall prevail with us,
p-acp d n1, r-crq vbz dx n1, dt n2, r-crq vbr cc-acp p-acp dt n1, vmb vvi p-acp pno12,
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when heaven with its blisse and eternity cannot move us, and the trouble which Repentance brings to the flesh, shall affright us from good, more then the torments which are eternal can from sin. And therefore to conclude:
when heaven with its bliss and eternity cannot move us, and the trouble which Repentance brings to the Flesh, shall affright us from good, more then the torments which Are Eternal can from since. And Therefore to conclude:
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Let us fear the mercy of God, so fear it, that it may not hurt us;
Let us Fear the mercy of God, so Fear it, that it may not hurt us;
vvb pno12 vvi dt n1 pp-f np1, av vvb pn31, cst pn31 vmb xx vvi pno12;
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so fear it, that it may embrace us on every side; so fear it, that it may save us in the Day of the Lord Jesus.
so Fear it, that it may embrace us on every side; so Fear it, that it may save us in the Day of the Lord jesus.
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Let our song be made up, as Davids was of these discords, Mercy and Judgement.
Let our song be made up, as Davids was of these discords, Mercy and Judgement.
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Let us set and compose our life by Judgement, that we may not presume, and Turn our fear by Mercy, that we may not despair: remember we were Prisoners, and remember we were Redeemed:
Let us Set and compose our life by Judgement, that we may not presume, and Turn our Fear by Mercy, that we may not despair: Remember we were Prisoners, and Remember we were Redeemed:
vvb pno12 vvi cc vvi po12 n1 p-acp n1, cst pns12 vmb xx vvi, cc vvb po12 n1 p-acp n1, cst pns12 vmb xx vvi: vvb pns12 vbdr n2, cc vvb pns12 vbdr j-vvn:
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Remember we were weak and impotent; and remember we were made whole;
remember we were weak and impotent; and Remember we were made Whole;
vvb pns12 vbdr j cc j; cc vvb pns12 vbdr vvn j-jn;
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Remember what Christ hath done for us, and remember what we are to do for our selves,
remember what christ hath done for us, and Remember what we Are to do for our selves,
vvb r-crq np1 vhz vdn p-acp pno12, cc vvb r-crq pns12 vbr pc-acp vdi p-acp po12 n2,
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and so work out our salvation with fear and trembling, and then draw neer with a true heart, in full assurance of faith to the throne of Grace;
and so work out our salvation with Fear and trembling, and then draw near with a true heart, in full assurance of faith to the throne of Grace;
cc av vvb av po12 n1 p-acp n1 cc j-vvg, cc av vvb av-j p-acp dt j n1, p-acp j n1 pp-f n1 p-acp dt n1 pp-f n1;
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that Gods Wisdom and Justice, and Mercy may guide us in all our wayes, till they bring us into those new Heavens, wherein dwelleth righteousnesse, where God shall be glorified in us,
that God's Wisdom and justice, and Mercy may guide us in all our ways, till they bring us into those new Heavens, wherein dwells righteousness, where God shall be glorified in us,
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and we glorified in him to all eternity.
and we glorified in him to all eternity.
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THE SEVENTH SERMON. PART III. EZEKIEL 33.11. Turne ye, Turne ye from your evill wayes &c. THE word is loud;
THE SEVENTH SERMON. PART III. EZEKIELEM 33.11. Turn you, Turn you from your evil ways etc. THE word is loud;
dt ord n1. n1 np1. np1 crd. vvb pn22, vvb pn22 p-acp po22 j-jn n2 av dt n1 vbz j;
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the call sudden, and vehement, and we have heard it loud in the ears of them that Despair; Turn, Turn ye, it is not too late; and terrible to them that presume, Turn ye, Turn ye;
the call sudden, and vehement, and we have herd it loud in the ears of them that Despair; Turn, Turn you, it is not too late; and terrible to them that presume, Turn you, Turn you;
dt vvb j, cc j, cc pns12 vhb vvn pn31 av-j p-acp dt n2 pp-f pno32 d vvb; vvb, vvb pn22, pn31 vbz xx av av-j; cc j p-acp pno32 cst vvb, vvb pn22, vvb pn22;
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it is not soon enough: and it cannot sound with terrour enough;
it is not soon enough: and it cannot found with terror enough;
pn31 vbz xx av av-d: cc pn31 vmbx vvi p-acp n1 av-d;
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For, we see, presumption is a more general, and spreading evil, and it lames and criples us, makes us halt in our turn, that we Turn not soon enough;
For, we see, presumption is a more general, and spreading evil, and it lames and cripples us, makes us halt in our turn, that we Turn not soon enough;
c-acp, pns12 vvb, n1 vbz dt av-dc j, cc j-vvg n-jn, cc pn31 vvz cc n2 pno12, vvz pno12 vvi p-acp po12 vvi, cst pns12 vvb xx av av-d;
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or if some judgement, or affliction Turn us about, our Turn is but a profer, a turn in shew not in reality;
or if Some judgement, or affliction Turn us about, our Turn is but a proffer, a turn in show not in reality;
cc cs d n1, cc n1 vvb pno12 p-acp, po12 vvb vbz p-acp dt n1, dt vvb p-acp vvi xx p-acp n1;
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or if we do Turn indeed, it is but a turn by halfs; a turn from this sin, but not from all;
or if we do Turn indeed, it is but a turn by halfs; a turn from this since, but not from all;
cc cs pns12 vdb vvb av, pn31 vbz p-acp dt vvb p-acp n2-jn; dt vvb p-acp d n1, cc-acp xx p-acp d;
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or a false hope deludes us, and we are ever a turning, and never turn. Our December is our January, our last moneth is our first day of the yeer, our thirty dayes hence, nay, our last hour, is to morrow, is now, (as Cato 's servents used to say of him) our picture is a man; our shadows, substances;
or a false hope deludes us, and we Are ever a turning, and never turn. Our December is our January, our last Monn is our First day of the year, our thirty days hence, nay, our last hour, is to morrow, is now, (as Cato is Servants used to say of him) our picture is a man; our shadows, substances;
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or to be so much fooles as to set their foot within their neighbours doores.
or to be so much Fools as to Set their foot within their neighbours doors.
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our feigned repentance, true, our limb is a body, our partial Repentance, a complet one, and a single Turn from one sin, universal.
our feigned Repentance, true, our limb is a body, our partial Repentance, a complete one, and a single Turn from one since, universal.
po12 j-vvn n1, j, po12 n1 vbz dt n1, po12 j n1, dt j pi, cc dt j vvb p-acp crd n1, j.
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And therefore the Schools will tell us, that presumption stands at greater opposition with Hope, then with Fear. One would think indeed, the presumption did include a Hope, and shut out Fear; and so she doth,
And Therefore the Schools will tell us, that presumption Stands At greater opposition with Hope, then with fear. One would think indeed, the presumption did include a Hope, and shut out fear; and so she does,
cc av dt n2 vmb vvi pno12, cst n1 vvz p-acp jc n1 p-acp vvb, av p-acp vvb. crd vmd vvi av, dt n1 vdd vvi dt vvb, cc vvn av vvb; cc av pns31 vdz,
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even lead us madly over all; over the Law, and over the Gospel; over the Threatnings of God;
even led us madly over all; over the Law, and over the Gospel; over the Threatenings of God;
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and the wrath of God, upon the point of the sword, upon death it self. But yet, presumption is a deordination of Hope, rather a brutish temerity, a wilful rashnesse;
and the wrath of God, upon the point of the sword, upon death it self. But yet, presumption is a deordination of Hope, rather a brutish temerity, a wilful rashness;
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then Hope, and moves contrary to her. Hope layes hold on the promises; but 'tis the condition that stretcheth forth her hand:
then Hope, and moves contrary to her. Hope lays hold on the promises; but it's the condition that Stretcheth forth her hand:
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she looks up to Heaven, but 'tis this Turn, tis Repentance, that quickneth her eye. But presumption runs hastily to the promises;
she looks up to Heaven, but it's this Turn, this Repentance, that Quickeneth her eye. But presumption runs hastily to the promises;
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but leapeth over the condition, or treadeth it under her feet. Presumption is in Heaven already, without grace; without Repentance;
but leapeth over the condition, or treadeth it under her feet. Presumption is in Heaven already, without grace; without Repentance;
cc-acp vvz p-acp dt n1, cc vvz pn31 p-acp po31 n2. n1 vbz p-acp n1 av, p-acp n1; p-acp n1;
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without a Turn, or at best it is serotina latewards, in the evening, in the shutting up of our dayes,
without a Turn, or At best it is serotina latewards, in the evening, in the shutting up of our days,
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or ficta, a formall repentance, or manca, a lame, imperfect Repentance;
or ficta, a formal Repentance, or manca, a lame, imperfect Repentance;
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a false hope it is, and therefore most contrary to Hope; and therefore no Hope at all.
a false hope it is, and Therefore most contrary to Hope; and Therefore no Hope At all.
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Now, this sudden, and vehement call, should have more force and energie with it, then to awake,
Now, this sudden, and vehement call, should have more force and Energy with it, then to awake,
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and startle us, then to make us, for a while look about.
and startle us, then to make us, for a while look about.
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It was so loud, to hasten our repentance, to give it a true being, and essence,
It was so loud, to hasten our Repentance, to give it a true being, and essence,
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& to complete, perfect, and settle it for ever.
& to complete, perfect, and settle it for ever.
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Our Repentance is our Sacrifice, and it must be 1. matutinum sacrificium, our morning, early Sacrifice. 2. Vivum, a living Sacrifice, breathing forth piety and holinesse;
Our Repentance is our Sacrifice, and it must be 1. matutinum Sacrificium, our morning, early Sacrifice. 2. Vivum, a living Sacrifice, breathing forth piety and holiness;
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not a dead carcase, or the picture of Repentance;
not a dead carcase, or the picture of Repentance;
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and 3. integrum a Sacrifice without blemish, perfect in every part, and it must be, in the last place juge sacrificium a continued sacrifice;
and 3. integrum a Sacrifice without blemish, perfect in every part, and it must be, in the last place juge Sacrificium a continued sacrifice;
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a Repentance never to be repented of, a turn never to turn, or looke back again. The First.
a Repentance never to be repented of, a turn never to turn, or look back again. The First.
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There is a time for all things under the Sun, saith the wiseman, and it is a great part of wisdom, occasionem observare properantem to watch, There is a time for all things under the Sun, Says the Wiseman, and it is a great part of Wisdom, occasionem observare properantem to watch,
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and observe a fair opportunity, and not to let it slip away between our fingers, to hoyse up our sailes dum ventus operam dat, as he in Plautus speaks,
and observe a fair opportunity, and not to let it slip away between our fingers, to hoist up our sails dum ventus Operam that, as he in Plautus speaks,
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if we observe not the winde: if we turn not with the wind, with the first opportunity; we set out too late;
if we observe not the wind: if we turn not with the wind, with the First opportunity; we Set out too late;
cs pns12 vvb xx dt n1: cs pns12 vvb xx p-acp dt n1, p-acp dt ord n1; pns12 vvd av av av-j;
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when another will come towards us, is most uncertain; the next winde cannot be so kinde, and favourable.
when Another will come towards us, is most uncertain; the next wind cannot be so kind, and favourable.
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We confesse, advise and consultation in other things is very necessary;
We confess, Advice and consultation in other things is very necessary;
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but full of danger in that action, where all the danger is not to do it.
but full of danger in that actium, where all the danger is not to do it.
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Before we enter upon action, to sit down, and cast with my self, what may follow at the very heels of it, to look upon it, to handle and weigh it, to see whethere life or death will be the issue of it;
Before we enter upon actium, to fit down, and cast with my self, what may follow At the very heels of it, to look upon it, to handle and weigh it, to see whethere life or death will be the issue of it;
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is the greatest part of our spiritual wisdom:
is the greatest part of our spiritual Wisdom:
vbz dt js n1 pp-f po12 j n1:
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but after sin to demur, when we are running on in our evil wayes to consult, what time will be best to turn in;
but After since to demur, when we Are running on in our evil ways to consult, what time will be best to turn in;
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what opportunity we shall take to repent, betrayes our ignorance, that when time is we know it not,
what opportunity we shall take to Repent, betrays our ignorance, that when time is we know it not,
r-crq n1 pns12 vmb vvi pc-acp vvi, vvz po12 n1, cst c-crq n1 vbz pns12 vvb pn31 xx,
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or our sloth, that though we see the very nunc, the very time of turning, though opportunity even bespeaks us to turn, yet we carelesly let it fly from us,
or our sloth, that though we see the very nunc, the very time of turning, though opportunity even bespeaks us to turn, yet we carelessly let it fly from us,
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even out of our reach, and will not lay hold on it. Thus saith Solomon, the desire of the slothful slayeth him:
even out of our reach, and will not lay hold on it. Thus Says Solomon, the desire of the slothful slays him:
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he desires, but doth nothing to accomplish his desire; and so he desires to be rich, and dies poor;
he Desires, but does nothing to accomplish his desire; and so he Desires to be rich, and die poor;
pns31 vvz, cc-acp vdz pix p-acp vvi po31 n1; cc av pns31 vvz pc-acp vbi j, cc vvz j;
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he thinks his ambition will make him great, his covetousnesse, rich; his hope, happy;
he thinks his ambition will make him great, his covetousness, rich; his hope, happy;
pns31 vvz po31 n1 vmb vvi pno31 j, po31 n1, j; po31 n1, j;
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that all things will fall into his lap, sedendo, & votis, by sitting still and wishing for them:
that all things will fallen into his lap, sedendo, & Votis, by sitting still and wishing for them:
cst d n2 vmb vvi p-acp po31 n1, fw-la, cc fw-la, p-acp vvg av cc vvg p-acp pno32:
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and this keeps his hands within his bosom: not so much his sloth, as his desire kills him. Turn ye, turn ye;
and this keeps his hands within his bosom: not so much his sloth, as his desire kills him. Turn you, turn you;
cc d vvz po31 n2 p-acp po31 n1: xx av av-d po31 n1, c-acp po31 n1 vvz pno31. vvb pn22, vvb pn22;
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the very sound of it, might put us in fear, that now were too late; that the present time were not soon enough;
the very found of it, might put us in Fear, that now were too late; that the present time were not soon enough;
dt j n1 pp-f pn31, vmd vvi pno12 p-acp n1, cst av vbdr av j; cst dt j n1 vbdr xx av av-d;
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but the present is too soon with us, we will turne, we will finde a convenient time, all our turning is in desire;
but the present is too soon with us, we will turn, we will find a convenient time, all our turning is in desire;
cc-acp dt j vbz av av p-acp pno12, pns12 vmb vvi, pns12 vmb vvi dt j n1, d po12 vvg vbz p-acp n1;
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desire delayes our turn; and delay multiplies it self to our destruction.
desire delays our turn; and Delay multiplies it self to our destruction.
vvb n2 po12 vvi; cc n1 vvz pn31 n1 p-acp po12 n1.
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We will then enforce this duty, 1. From the advantage, and benefit we may reap from our strict observing of opportunity. 2. from the danger of delay.
We will then enforce this duty, 1. From the advantage, and benefit we may reap from our strict observing of opportunity. 2. from the danger of Delay.
pns12 vmb av vvi d n1, crd p-acp dt n1, cc n1 pns12 vmb vvi p-acp po12 j vvg pp-f n1. crd p-acp dt n1 pp-f n1.
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And first opportunitas à portu, saith Festus, Opportunity hath its denomination from the word, which signifies a haven;
And First opportunitas à portu, Says Festus, Opportunity hath its denomination from the word, which signifies a Haven;
cc ord fw-la fw-fr fw-la, vvz np1, n1 vhz po31 n1 p-acp dt n1, r-crq vvz dt n1;
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I may say, opportunity is a Haven, we see, they who are tossed up and down on the deep, make all means, stretch their endeavours to the farthest, to thrust their torne,
I may say, opportunity is a Haven, we see, they who Are tossed up and down on the deep, make all means, stretch their endeavours to the farthest, to thrust their torn,
pns11 vmb vvi, n1 vbz dt n1, pns12 vvb, pns32 r-crq vbr vvn a-acp cc a-acp p-acp dt j-jn, vvb d n2, vvb po32 n2 p-acp dt js, pc-acp vvi po32 n1,
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quam optati portus? how welcom is the very sight of it? littus Naufragis, the shore for ship-wrackt persons, what can they wish for more? Behold, saith the Apostle, now is the accepted time; quam Optati portus? how welcome is the very sighed of it? Shore Naufragis, the shore for shipwrecked Persons, what can they wish for more? Behold, Says the Apostle, now is the accepted time;
fw-la n1 fw-la? c-crq j-jn vbz dt j n1 pp-f pn31? fw-la fw-la, dt n1 p-acp j n2, r-crq vmb pns32 vvi p-acp dc? vvb, vvz dt n1, av vbz dt j-vvn n1;
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now is the day of Salvation: here is a Haven, and the Tide is now: Now put in your broken vessel:now is the day of Salvation: Here is a Haven, and the Tide is now: Now put in your broken vessel:
av vbz dt n1 pp-f n1: av vbz dt n1, cc dt n1 vbz av: av vvb p-acp po22 j-vvn n1:
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now thrust in into the Haven, opportunity is a prosperous gale, delay is a contrary winde,
now thrust in into the Haven, opportunity is a prosperous gale, Delay is a contrary wind,
av vvd p-acp p-acp dt n1, n1 vbz dt j n1, n1 vbz dt j-jn n1,
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and will drive you back again upon the rocks, and dash you to pieces. And indeed a strange thing it is:
and will drive you back again upon the Rocks, and dash you to Pieces. And indeed a strange thing it is:
cc vmb vvi pn22 av av p-acp dt n2, cc vvb pn22 p-acp n2. cc av dt j n1 pn31 vbz:
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that in all other things opportunity should be a Haven, but in this, which concerns us more then any thing, a Rock. The twilight for the Adulterer:
that in all other things opportunity should be a Haven, but in this, which concerns us more then any thing, a Rock. The twilight for the Adulterer:
cst p-acp d j-jn n2 n1 vmd vbi dt n1, p-acp p-acp d, r-crq vvz pno12 dc cs d n1, dt n1. dt n1 p-acp dt n1:
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Isaacs funeral for Esaus murder, Felix his convenient time, for a bribe: and to opportunity they fly, tanquam ad portum, as to a Haven:Isaacs funeral for Esaus murder, Felix his convenient time, for a bribe: and to opportunity they fly, tanquam ad portum, as to a Haven:
np1 n1 p-acp npg1 vvi, np1 po31 j n1, p-acp dt n1: cc p-acp n1 pns32 vvb, fw-la fw-la fw-la, a-acp p-acp dt n1:
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the Adulterer waits for it, Esau wisht for it; Faelix sought for it; what should I say? Opportunity works Miracles;
the Adulterer waits for it, Esau wished for it; Felix sought for it; what should I say? Opportunity works Miracles;
dt n1 vvz p-acp pn31, np1 vvn p-acp pn31; np1 vvn p-acp pn31; q-crq vmd pns11 vvi? n1 vvz n2;
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fills the hands with good things; Raiseth the poor out of the Dung; defeateth Counsells, conquers Kingdoms;
fills the hands with good things; Raiseth the poor out of the Dung; defeateth Counsels, conquers Kingdoms;
vvz dt n2 p-acp j n2; vvz dt j av pp-f dt n1; vvz n2, vvz n2;
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is the best Physitian, and doth more then Art can doe; and without it Art can do nothing;
is the best physician, and does more then Art can do; and without it Art can do nothing;
vbz dt js n1, cc vdz dc cs n1 vmb vdi; cc p-acp pn31 n1 vmb vdi pix;
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is the best Politician, and without it Wisedome can doe nothing; is the best Souldier; for without it, Power can doe nothing;
is the best Politician, and without it Wisdom can do nothing; is the best Soldier; for without it, Power can do nothing;
vbz dt js n1, cc p-acp pn31 n1 vmb vdi pix; vbz dt js n1; c-acp p-acp pn31, n1 vmb vdi pix;
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It is all in all, in every thing:
It is all in all, in every thing:
pn31 vbz d p-acp d, p-acp d n1:
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but in our Spirituall Politie, and Warrefare, it hath not strength enough, to Turn us about, it is not able to bow our knee,
but in our Spiritual Polity, and Warfare, it hath not strength enough, to Turn us about, it is not able to bow our knee,
cc-acp p-acp po12 j n1, cc n1, pn31 vhz xx n1 av-d, p-acp vvb pno12 p-acp, pn31 vbz xx j pc-acp vvi po12 n1,
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or move our Tongue, much lesse to rend a heart:
or move our Tongue, much less to rend a heart:
cc vvi po12 n1, av-d av-dc pc-acp vvi dt n1:
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but such is our extremity of folly, such is the hardness of our hearts, Ipsa opportunitas, & fit impietatis patrocinium, one opportunity raises in us a hope of another;
but such is our extremity of folly, such is the hardness of our hearts, Ipsa opportunitas, & fit impietatis patrocinium, one opportunity raises in us a hope of Another;
cc-acp d vbz po12 n1 pp-f n1, d vbz dt n1 pp-f po12 n2, fw-la fw-la, cc j fw-la fw-la, crd n1 vvz p-acp pno12 dt n1 pp-f j-jn;
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makes us waste our time in the waies of Evill, which should be spent in our Returne; extends our hopes, from day to day, from year to year, from one houre to another,
makes us waste our time in the ways of Evil, which should be spent in our Return; extends our hope's, from day to day, from year to year, from one hour to Another,
vvz pno12 vvi po12 n1 p-acp dt n2 pp-f n-jn, r-crq vmd vbi vvn p-acp po12 vvb; vvz po12 n2, p-acp n1 p-acp n1, p-acp n1 p-acp n1, p-acp crd n1 p-acp j-jn,
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even till our last minute, till Time flies from us, and opportunity with it:
even till our last minute, till Time flies from us, and opportunity with it:
av p-acp po12 ord n1, c-acp n1 vvz p-acp pno12, cc n1 p-acp pn31:
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till our last sand, and when that is run out, there is no more Time for us; and so no more opportunity.
till our last sand, and when that is run out, there is no more Time for us; and so no more opportunity.
c-acp po12 ord n1, cc c-crq d vbz vvn av, pc-acp vbz dx dc n1 p-acp pno12; cc av dx dc n1.
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The voice of Opportunity is, To day, now, if you will heare his voice, harden not your Hearts; this is his voice: Now; 'tis true;
The voice of Opportunity is, To day, now, if you will hear his voice, harden not your Hearts; this is his voice: Now; it's true;
dt n1 pp-f n1 vbz, pc-acp n1, av, cs pn22 vmb vvi po31 n1, vvb xx po22 n2; d vbz po31 n1: av; pn31|vbz j;
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but there may be more nows then this, (and it is, but, There may be ) to morrow may yeeld an opportunity: Thus we corrupt her language;
but there may be more nows then this, (and it is, but, There may be) to morrow may yield an opportunity: Thus we corrupt her language;
cc-acp a-acp vmb vbi av-dc zz av d, (cc pn31 vbz, cc-acp, a-acp vmb vbi) p-acp n1 vmb vvi dt n1: av pns12 vvb po31 n1;
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yet Solomon in all his Royalty was not clothed like one of these;
yet Solomon in all his Royalty was not clothed like one of these;
av np1 p-acp d po31 n1 vbds xx vvn av-j crd pp-f d;
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In my youth 'tis true, but I may recover it in my riper Age, my feeble Age will have strength enough to Turne me, or I may Turne in my bed,
In my youth it's true, but I may recover it in my riper Age, my feeble Age will have strength enough to Turn me, or I may Turn in my Bed,
p-acp po11 n1 pn31|vbz j, cc-acp pns11 vmb vvi pn31 p-acp po11 jc n1, po11 j n1 vmb vhi n1 av-d p-acp vvb pno11, cc pns11 vmb vvb p-acp po11 n1,
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when I am not able to Turn my self;
when I am not able to Turn my self;
c-crq pns11 vbm xx j p-acp vvb po11 n1;
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Now? there be more Nows, then Now; what need such haste? my last prayer, my last Breath, my last gasp may be a Turne.Now? there be more Nows, then Now; what need such haste? my last prayer, my last Breath, my last gasp may be a Turn.
av? pc-acp vbi dc np1, av av; r-crq vvb d n1? po11 ord n1, po11 ord n1, po11 ord n1 vmb vbi dt vvb.
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Now this our way uttereth our Foolishnesse; for what greater folly can there be, then, when Grace and Mercy, when Heaven is offered;
Now this our Way utters our Foolishness; for what greater folly can there be, then, when Grace and Mercy, when Heaven is offered;
av d po12 n1 vvz po12 n1; p-acp r-crq jc n1 vmb a-acp vbi, av, c-crq n1 cc n1, c-crq n1 vbz vvn;
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now to refuse it? NONLATINALPHABET, let sinne devour the opportunity, and to morrow we will Turne, is a speech, that ill becomes a mortalls mouth, whose breath is in his Nostrills,
now to refuse it?, let sin devour the opportunity, and to morrow we will Turn, is a speech, that ill becomes a mortals Mouth, whose breath is in his Nostrils,
av pc-acp vvi pn31?, vvb n1 vvi dt n1, cc p-acp n1 pns12 vmb vvb, vbz dt n1, cst av-jn vvz dt n2-jn n1, rg-crq n1 vbz p-acp po31 n2,
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for it may be his last.
for it may be his last.
c-acp pn31 vmb vbi po31 ord.
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His age is but a span long; but a hand-breadth, pro nihilo, as nothing in respect of God;
His age is but a span long; but a handbreadth, Pro nihilo, as nothing in respect of God;
po31 n1 vbz p-acp dt vvb av-j; p-acp dt n1, fw-la fw-la, p-acp pix p-acp n1 pp-f np1;
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the Septuagint renders it NONLATINALPHABET, Tertullian, Nullificamina, others, Nihilitudines or, Nihilietates, which is, Nothings, and in such a Nothing, shall I let slip that opportunity, which may make me something, even eternal? Shall I make so many removes? so many delayes within the compasse of a Span? whatsoever my span, my nothing may be, my opportunity is not extended beyond this span, is no larger then this nothing: And here is the Danger;
the septuagint renders it, Tertullian, Nullificamina, Others, Nihility or, Nihility, which is, Nothings, and in such a Nothing, shall I let slip that opportunity, which may make me something, even Eternal? Shall I make so many removes? so many delays within the compass of a Span? whatsoever my span, my nothing may be, my opportunity is not extended beyond this span, is no larger then this nothing: And Here is the Danger;
dt n1 vvz pn31, np1, np1, n2-jn, n2 cc, n2, r-crq vbz, pi2x, cc p-acp d dt pix, vmb pns11 vvi vvi d n1, r-crq vmb vvi pno11 pi, av j? vmb pns11 vvi av d n2? av d n2 p-acp dt n1 pp-f dt j? r-crq po11 n1, po11 pix vmb vbi, po11 n1 vbz xx vvn p-acp d n1, vbz dx jc cs d pix: cc av vbz dt n1;
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whether this Span be now at an end, and measure out, I cannot tell: My span may be but a fingers breadth; my age but a minute;
whither this Span be now At an end, and measure out, I cannot tell: My span may be but a fingers breadth; my age but a minute;
cs d n1 vbb av p-acp dt n1, cc vvb av, pns11 vmbx vvi: po11 n1 vmb vbi p-acp dt ng1 n1; po11 n1 p-acp dt n1;
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That which I fill up with so many Nows, so many opportunities, Nothing;
That which I fill up with so many Nows, so many opportunities, Nothing;
cst r-crq pns11 vvb a-acp p-acp av d np1, av d n2, pix;
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and then if I turn not Now, I am turned into Hell, where I can never Turne; care not then for the morrow, let the morrow care for it self;
and then if I turn not Now, I am turned into Hell, where I can never Turn; care not then for the morrow, let the morrow care for it self;
cc av cs pns11 vvb xx av, pns11 vbm vvn p-acp n1, c-crq pns11 vmb av vvb; vvb xx av p-acp dt n1, vvb dt n1 vvb p-acp pn31 n1;
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There is no Time to Turne from thy Evill wayes, but now. And First;
There is no Time to Turn from thy Evil ways, but now. And First;
a-acp vbz dx n1 p-acp vvb p-acp po21 j-jn n2, p-acp av. cc ord;
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It is the greattest folly in the World thus to play with danger, To seek Death first, in the Errors of ourlife, and then when we have run out our Course, when Death is ready to devour us, to look faintly back upon light:
It is the greatest folly in the World thus to play with danger, To seek Death First, in the Errors of ourlife, and then when we have run out our Course, when Death is ready to devour us, to look faintly back upon Light:
pn31 vbz dt js n1 p-acp dt n1 av pc-acp vvi p-acp n1, pc-acp vvi n1 ord, p-acp dt n2 pp-f n1, cc av c-crq pns12 vhb vvn av po12 n1, c-crq n1 vbz j pc-acp vvi pno12, pc-acp vvi av-j av p-acp n1:
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For the Endeavors of a man, that hath wearyed himself in sinne, can be but weak and faint,
For the Endeavors of a man, that hath wearied himself in sin, can be but weak and faint,
c-acp dt n2 pp-f dt n1, cst vhz vvd px31 p-acp n1, vmb vbi p-acp j cc j,
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like the Appetite of a dying man, who can but think of meat, and loath it:
like the Appetite of a dying man, who can but think of meat, and loath it:
av-j dt n1 pp-f dt j-vvg n1, r-crq vmb cc-acp vvb pp-f n1, cc vvb pn31:
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The later we Turne, the lesse able we be to Turne; the further we stray, the lesse willing shall we be to look back:
The later we Turn, the less able we be to Turn; the further we stray, the less willing shall we be to look back:
dt jc po12 vvb, dt av-dc j pns12 vbb p-acp vvb; dt jc pns12 vvb, dt av-dc j vmb pns12 vbi pc-acp vvi av:
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5104
For sinne gathers strength by delay; devotes us unto it self; gaines a dominion Over us;
For sin gathers strength by Delay; devotes us unto it self; gains a dominion Over us;
p-acp n1 vvz n1 p-acp n1; ng1 pno12 p-acp pn31 n1; vvz dt n1 p-acp pno12;
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holds us as it were in Chaines, and will not soon suffer us, to slip out of its power:
holds us as it were in Chains, and will not soon suffer us, to slip out of its power:
vvz pno12 p-acp pn31 vbdr p-acp n2, cc vmb xx av vvi pno12, pc-acp vvi av pp-f po31 n1:
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5107
a wish, a sigh, a Thought is but a vaine thing, nor have they strength enough to deliver us. One Act begets another, and that a Third;
a wish, a sighs, a Thought is but a vain thing, nor have they strength enough to deliver us. One Act begets Another, and that a Third;
dt n1, dt n1, dt n1 vbz p-acp dt j n1, ccx vhb pns32 n1 av-d pc-acp vvi pno12. crd n1 vvz j-jn, cc cst dt ord;
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5108
many make up a habit, and evill Habits hold us back with some violence:
many make up a habit, and evil Habits hold us back with Some violence:
d vvb a-acp dt n1, cc j-jn n2 vvb pno12 av p-acp d n1:
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5109
What mind? what motion? what Inclination can a man that is drown'd in sensuality, have to God, who is a Spirit? A man that is buried in the Earth (for so every Covetous man is) to God, who sitteth in the highest heavens? He that delights in the breath of Fools, to the Honor of a Saint? Here the further we go; the more we are In;
What mind? what motion? what Inclination can a man that is drowned in sensuality, have to God, who is a Spirit? A man that is buried in the Earth (for so every Covetous man is) to God, who Sitteth in the highest heavens? He that delights in the breath of Fools, to the Honour of a Saint? Here the further we go; the more we Are In;
q-crq n1? q-crq n1? q-crq n1 vmb dt n1 cst vbz vvn p-acp n1, vhb p-acp np1, r-crq vbz dt n1? dt n1 cst vbz vvn p-acp dt n1 (c-acp av d j n1 vbz) p-acp np1, r-crq vvz p-acp dt js n2? pns31 cst vvz p-acp dt n1 pp-f n2, p-acp dt n1 pp-f dt n1? av dt jc pns12 vvb; dt av-dc pns12 vbr p-acp;
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5110
That which is done once, hath some affinity to that which is done often, and that which is done alwayes, saith Aristotle, when an arme or Limbe is broke, it may have any motion,
That which is done once, hath Some affinity to that which is done often, and that which is done always, Says Aristotle, when an arm or Limb is broke, it may have any motion,
cst r-crq vbz vdn a-acp, vhz d n1 p-acp d r-crq vbz vdn av, cc cst r-crq vbz vdn av, vvz np1, c-crq dt n1 cc n1 vbz vvn, pn31 vmb vhi d n1,
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5111
but that which was naturall to it, and if wee doe not speedily proceed to cure, it will be a more difficult NONLATINALPHABET, to set it in its right place againe, that it may performe its natural functions:
but that which was natural to it, and if we do not speedily proceed to cure, it will be a more difficult, to Set it in its right place again, that it may perform its natural functions:
cc-acp cst r-crq vbds j p-acp pn31, cc cs pns12 vdb xx av-j vvi pc-acp vvi, pn31 vmb vbi dt av-dc j, pc-acp vvi pn31 p-acp po31 j-jn n1 av, cst pn31 vmb vvi po31 j n2:
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5112
now in sinne, there is a deordination of the will, there is a luxation of that faculty;
now in sin, there is a deordination of the will, there is a luxation of that faculty;
av p-acp n1, pc-acp vbz dt n1 pp-f dt n1, pc-acp vbz dt n1 pp-f d n1;
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5113
hence weakness seiseth upon the will, and if we neglect the first opportunity;
hence weakness seizeth upon the will, and if we neglect the First opportunity;
av n1 vvz p-acp dt n1, cc cs pns12 vvb dt ord n1;
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5114
if we doe not rectifie her betimes, and turne her back againe, and bend her to the rule, it will be more and more infeebled every day;
if we do not rectify her betimes, and turn her back again, and bend her to the Rule, it will be more and more infeebled every day;
cs pns12 vdb xx vvi pno31 av, cc vvi pno31 av av, cc vvi pno31 p-acp dt n1, pn31 vmb vbi av-dc cc av-dc vvn d n1;
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5115
move more irregularly, and like a disordered clock, point to any figure, but that which should shew the Houre,
move more irregularly, and like a disordered clock, point to any figure, but that which should show the Hour,
vvb av-dc av-j, cc av-j dt j-vvn n1, n1 p-acp d n1, cc-acp cst r-crq vmd vvi dt n1,
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5116
and make known the time of the day.
and make known the time of the day.
cc vvi vvn dt n1 pp-f dt n1.
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5117
Wee may read this truth in Aged men, saith Saint Basil, when their body is worne out with Age,
we may read this truth in Aged men, Says Saint Basil, when their body is worn out with Age,
pns12 vmb vvi d n1 p-acp j-vvn n2, vvz n1 np1, c-crq po32 n1 vbz vvn av p-acp n1,
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5118
and there is a generall declination of their strength and vigour;
and there is a general declination of their strength and vigour;
cc pc-acp vbz dt j n1 pp-f po32 n1 cc n1;
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5119
the mind hath a malignant influence on the body, as the body (in their blood,
the mind hath a malignant influence on the body, as the body (in their blood,
dt n1 vhz dt j n1 p-acp dt n1, c-acp dt n1 (p-acp po32 n1,
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5120
and youth) had upon the mind, and being made wanton, and bold with the Custome of sinne, heightens,
and youth) had upon the mind, and being made wanton, and bold with the Custom of sin, heightens,
cc n1) vhd p-acp dt n1, cc vbg vvn j-jn, cc j p-acp dt n1 pp-f n1, vvz,
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and enflames their frozen, and decay'd parts, to the pursuit of pleasures past;
and enflames their frozen, and decayed parts, to the pursuit of pleasures past;
cc vvz po32 j-vvn, cc vvd n2, p-acp dt n1 pp-f n2 j;
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though they can never overtake them, nor see them but in Essigie in their Image or Picture, which they draw themselves.
though they can never overtake them, nor see them but in Effigy in their Image or Picture, which they draw themselves.
cs pns32 vmb av-x vvi pno32, ccx vvi pno32 p-acp p-acp n1 p-acp po32 n1 cc n1, r-crq pns32 vvb px32.
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They now call to minde the sinnes of their youth with delight; and act them over againe, when they cannot Act them;
They now call to mind the Sins of their youth with delight; and act them over again, when they cannot Act them;
pns32 av vvb pc-acp vvi dt n2 pp-f po32 n1 p-acp n1; cc vvi pno32 a-acp av, c-crq pns32 vmbx n1 pno32;
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as youthfull, as when they first committed them. They have milk (they thinke) in their Breasts, and marrow in their bones;
as youthful, as when they First committed them. They have milk (they think) in their Breasts, and marrow in their bones;
c-acp j, c-acp c-crq pns32 ord vvd pno32. pns32 vhb n1 (pns32 vvb) p-acp po32 n2, cc n1 p-acp po32 n2;
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they periwigg their Age with wanton behaviour:
they periwigg their Age with wanton behaviour:
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Their Age is Threescore and Ten; when their speech and will is but Twenty: They boast of what they cannot Act,
Their Age is Threescore and Ten; when their speech and will is but Twenty: They boast of what they cannot Act,
po32 n1 vbz crd cc crd; c-crq po32 n1 cc n1 vbz p-acp crd: pns32 vvb pp-f r-crq pns32 vmbx n1,
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It is a sad contemplation, how we startled at sinne in our youth, and how we ventured by degrees, and engaged our selves:
It is a sad contemplation, how we startled At sin in our youth, and how we ventured by Degrees, and engaged our selves:
pn31 vbz dt j n1, c-crq pns12 vvd p-acp n1 p-acp po12 n1, cc c-crq pns12 vvd p-acp n2, cc vvn po12 n2:
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how fearfull we were at first; how indifferent afterwards; how familiar within a while; and then how we were setled, and hardened in it at the last;
how fearful we were At First; how indifferent afterwards; how familiar within a while; and then how we were settled, and hardened in it At the last;
c-crq j pns12 vbdr p-acp ord; q-crq j av; c-crq j-jn p-acp dt n1; cc av c-crq pns12 vbdr vvn, cc vvn p-acp pn31 p-acp dt ord;
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what a Devill sinne was, and what a Saint it is become? What a Serpent it was,
what a devil sin was, and what a Saint it is become? What a Serpent it was,
q-crq dt n1 n1 vbds, cc q-crq dt n1 pn31 vbz vvn? q-crq dt n1 pn31 vbds,
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and how now we play with it? we usually say, Custome is a second Nature;
and how now we play with it? we usually say, Custom is a second Nature;
cc c-crq av pns12 vvb p-acp pn31? pns12 av-j vvb, n1 vbz dt ord n1;
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and indeed it follows, and imitates naturall motion;
and indeed it follows, and imitates natural motion;
cc av pn31 vvz, cc vvz j n1;
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It is weake in the beginning, stronger in the Progresse, but most strong and violent towards the end: Transit in violentiam voluntas antiqua;
It is weak in the beginning, Stronger in the Progress, but most strong and violent towards the end: Transit in violentiam Voluntas Antiqua;
pn31 vbz j p-acp dt n1, jc p-acp dt n1, cc-acp ds j cc j p-acp dt n1: fw-la p-acp fw-la fw-fr fw-la;
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That which we will often, we will with eagernesse, and violence. Our first on-set in sinne, is with feare and Reluctation;
That which we will often, we will with eagerness, and violence. Our First onset in sin, is with Fear and Reluctation;
cst r-crq pns12 vmb av, pns12 vmb p-acp n1, cc n1. po12 ord n1 p-acp n1, vbz p-acp n1 cc n1;
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wee then venture further, and proceed with lesse regret; we move forwards with delight; Delight continues the motion, and makes it customary;
we then venture further, and proceed with less regret; we move forward with delight; Delight continues the motion, and makes it customary;
pns12 av vvi av-jc, cc vvi p-acp dc n1; pns12 vvb av-j p-acp n1; n1 vvz dt n1, cc vvz pn31 j;
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and Custome at last drives and bindes us to it, as to our Center; vitia insolentiora renascuntur, saith Seneca: Sin growes more insolent by degrees, first flatters, then commands,
and Custom At last drives and binds us to it, as to our Centre; Vices insolentiora renascuntur, Says Senecca: since grows more insolent by Degrees, First flatters, then commands,
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after enslaves, and then betrays us: First gains consent, afterwards works delight, at last NONLATINALPHABET, a shamelesness in sinne;
After enslaves, and then betrays us: First gains consent, afterwards works delight, At last, a shamelessness in sin;
c-acp vvz, cc av vvz pno12: np1 vvz n1, av vvz n1, p-acp ord, dt n1 p-acp n1;
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Were they ashamed? They were not ashamed: nay, NONLATINALPHABET, a senselesnesse and stupidity in sinne; and Caligula's NONLATINALPHABET, a stubbornnesse; Were they ashamed? They were not ashamed: nay,, a senselessness and stupidity in sin; and Caligula's, a stubbornness;
vbdr pns32 j? pns32 vbdr xx j: uh,, dt n1 cc n1 p-acp n1; cc npg1, dt n1;
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and perverseness of disposition, which will not let us Turne from sinne. For by neglecting a timely remedy, vitia, mores fiunt, Our evill wayes become our manners,
and perverseness of disposition, which will not let us Turn from sin. For by neglecting a timely remedy, Vices, mores Fluent, Our evil ways become our manners,
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and common deportment, and we look upon them, as upon that which becomes us, upon an unlawfull Act,
and Common deportment, and we look upon them, as upon that which becomes us, upon an unlawful Act,
cc j n1, cc pns12 vvb p-acp pno32, c-acp p-acp d r-crq vvz pno12, p-acp dt j n1,
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as upon that, which we ought to do:
as upon that, which we ought to do:
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Nay, peccatum lex, sinne, which is the Transgression of the Law, is made a Law it self.
Nay, peccatum lex, sin, which is the Transgression of the Law, is made a Law it self.
uh-x, fw-la fw-la, n1, r-crq vbz dt n1 pp-f dt n1, vbz vvn dt n1 pn31 n1.
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Saint Austin in his Confessions calls it so, Lex peccati est violentia consuetudinis. That Law of sinne, which carries us with that violence to sinne, is nothing else,
Saint Austin in his Confessions calls it so, Lex peccati est Violence consuetudinis. That Law of sin, which carries us with that violence to sin, is nothing Else,
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but the force of long Custome and Continuance in sinne.
but the force of long Custom and Continuance in sin.
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For sinne by Custome gaines a Kingdome in our soules, and having taken her seat and Throne there, promulges Lawes:
For sin by Custom gains a Kingdom in our Souls, and having taken her seat and Throne there, promulges Laws:
p-acp n1 p-acp n1 vvz dt n1 p-acp po12 n2, cc vhg vvn po31 n1 cc n1 a-acp, vvz n2:
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If she say Goe, we goe; and if she say, Doe this, we doe it: Surge, inquit, Avaritia, she commands the Miser to rise up early,
If she say Go, we go; and if she say, Do this, we do it: Surge, inquit, Avaritia, she commands the Miser to rise up early,
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and lie downe late, and eate the bread of sorrow; she sets the Adulterer on fire, makes him vile, and base in his owne eyes;
and lie down late, and eat the bred of sorrow; she sets the Adulterer on fire, makes him vile, and base in his own eyes;
cc vvb a-acp av-j, cc vvb dt n1 pp-f n1; pns31 vvz dt n1 p-acp n1, vvz pno31 j, cc j p-acp po31 d n2;
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whilst he counts it his greatest honor and preferrment, to be a slave to his Strumpet. She drawes the Revengers sword;
while he counts it his greatest honour and preferment, to be a slave to his Strumpet. She draws the Revengers sword;
cs pns31 vvz pn31 po31 js n1 cc n1, pc-acp vbi dt n1 p-acp po31 n1. pns31 vvz dt n2 n1;
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she feeds the intemperate with poyson;
she feeds the intemperate with poison;
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And she commands, not as a Tyrant, but having gain'd Dominion over us, she findes us willing subjects;
And she commands, not as a Tyrant, but having gained Dominion over us, she finds us willing subject's;
cc pns31 vvz, xx p-acp dt n1, cc-acp vhg vvn n1 p-acp pno12, pns31 vvz pno12 j n2-jn;
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shee Holds us Captive, and we call our Captivity our liberty: Her poyson is as the poyson of the Aspick; she bites us,
she Holds us Captive, and we call our Captivity our liberty: Her poison is as the poison of the Aspic; she bites us,
pns31 vvz pno12 n-jn, cc pns12 vvb po12 n1 po12 n1: po31 n1 vbz p-acp dt n1 pp-f dt n1; pns31 vvz pno12,
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and we smile, and Die, and Feele it not.
and we smile, and Die, and Feel it not.
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Secondly: It is dangerous in respect of God himself, whose call we regard not, whose counsels we reject, whose patience we dally with: whose Judgements we slight: Secondly: It is dangerous in respect of God himself, whose call we regard not, whose Counsels we reject, whose patience we dally with: whose Judgments we slight:
ord: pn31 vbz j p-acp n1 pp-f np1 px31, rg-crq vvb pns12 vvb xx, rg-crq n2 pns12 vvb, rg-crq n1 pns12 vvb p-acp: rg-crq n2 pns12 j:
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to whom we wantonly turn the back, when he calls after us, to seek his sace, and so tread that mercy under foot, which should save us:
to whom we wantonly turn the back, when he calls After us, to seek his sace, and so tread that mercy under foot, which should save us:
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and will not turn yet, upon a bold and strange presumption, that though we grieve his spirit;
and will not turn yet, upon a bold and strange presumption, that though we grieve his Spirit;
cc vmb xx vvi av, p-acp dt j cc j n1, cst cs pns12 vvb po31 n1;
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though we resist, and blaspheme his spirit: yet after all these Scorns, and contempts:
though we resist, and Blaspheme his Spirit: yet After all these Scorns, and contempts:
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after all these injuries, and contumelies, he will yet look after us, and sue unto us,
After all these injuries, and Contumelies, he will yet look After us, and sue unto us,
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and offer himself, and meet and receive us, at any time, we shall point out, as most convenient to turn in. It is most true:
and offer himself, and meet and receive us, At any time, we shall point out, as most convenient to turn in. It is most true:
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God hath declared himself, and as it were became his own Herald, and proclaimed it to all the world, the Lord, Merciful, and Gracious,
God hath declared himself, and as it were became his own Herald, and proclaimed it to all the world, the Lord, Merciful, and Gracious,
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and abundant in Goodnesse, and Truth, keeping Mercy for Thousands: for he is NONLATINALPHABET most lovingly affected to man, the chief, and Prince of his creatures:and abundant in goodness, and Truth, keeping Mercy for Thousands: for he is most lovingly affected to man, the chief, and Prince of his creatures:
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he longs after him, he wooes him, he waites on him: His Glory and mans Salvation meet and kisse each other:
he longs After him, he Woes him, he waits on him: His Glory and men Salvation meet and kiss each other:
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for it is his Glory to crown him:
for it is his Glory to crown him:
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Nor doth he at any time turn from us himself, till we doat on the world,
Nor does he At any time turn from us himself, till we dote on the world,
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and sensuality, and divorce him from us, till we have made our Heaven below;
and sensuality, and divorce him from us, till we have made our Heaven below;
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chosen other gods, which we make our selves, and think him not worth the turning to.
chosen other God's, which we make our selves, and think him not worth the turning to.
vvn j-jn n2, r-crq pns12 vvb po12 n2, cc vvb pno31 xx j dt vvg p-acp.
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He is alwayes a God at hand, never goes from us, till we sorce him away by violence.
He is always a God At hand, never Goes from us, till we source him away by violence.
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How many murmurings and rebellions? how many contradictions of sinners, hath he stood out,
How many murmurings and rebellions? how many contradictions of Sinners, hath he stood out,
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and yet looked towards them? how hath he been prest, as a Cart under sheaves, and yet look't towards them? how hath he been shaken off and defied,
and yet looked towards them? how hath he been pressed, as a Cart under sheaves, and yet looked towards them? how hath he been shaken off and defied,
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I cannot say, we should make it an article of our Creed, and yet I know no danger in beleeving it;
I cannot say, we should make it an article of our Creed, and yet I know no danger in believing it;
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and yet lookt towards them? he receives David after his Adustery, and murder, after that complication of sins, the least of which, was of force enough, to cast him out of Gods presence for ever;
and yet looked towards them? he receives David After his Adustery, and murder, After that complication of Sins, the least of which, was of force enough, to cast him out of God's presence for ever;
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he receives Peter after his denial, and would have received Judas, after his Treason;
he receives Peter After his denial, and would have received Judas, After his Treason;
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he received Manasses, when he could not live long, and he received the Theef on the Crosse, when he could live no longer. All this is true;
he received Manasses, when he could not live long, and he received the Thief on the Cross, when he could live no longer. All this is true;
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His Mercy is infinite, and his Mercy is everlasting, and is the same, yesterday, and to day, and for ever; But as Tertullian sayes well, non potest non irasci contumeliis misericordiae suae, God must needs wax angry at the contumelies and reproaches, which by our dalliance,
His Mercy is infinite, and his Mercy is everlasting, and is the same, yesterday, and to day, and for ever; But as Tertullian Says well, non potest non Irascible contumeliis Mercy suae, God must needs wax angry At the Contumelies and Reproaches, which by our dalliance,
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and delay we fling upon his mercy, which is so ready to cover our sinnes.
and Delay we fling upon his mercy, which is so ready to cover our Sins.
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For how can he suffer this Queen of his Attributes to be thus prostituted by our lusts, to see men bring sinne into the world under the shadow of that Mercy, which should take it away;
For how can he suffer this Queen of his Attributes to be thus prostituted by our Lustiest, to see men bring sin into the world under the shadow of that Mercy, which should take it away;
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to see men advance the Kingdome of Darknesse, and to fight under the devils banner with this inscription and motto lifted up, the Lord is mercifull? what hope of that Souldier, that flings away his buckler? or that condemned person, that tears his pardon? or that sick man that loves his disease? and counts his Physick poyson? and the Prophet here in my Text, where he calls upon us with that earnestness, Turn ye, turn ye, gives us a fair intimation, that if we thus delay,
to see men advance the Kingdom of Darkness, and to fight under the Devils banner with this inscription and motto lifted up, the Lord is merciful? what hope of that Soldier, that flings away his buckler? or that condemned person, that tears his pardon? or that sick man that loves his disease? and counts his Physic poison? and the Prophet Here in my Text, where he calls upon us with that earnestness, Turn you, turn you, gives us a fair intimation, that if we thus Delay,
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and delay, and never begin, a time may come, when we shall not be able to turn. It may seem indeed, a harsh,
and Delay, and never begin, a time may come, when we shall not be able to turn. It may seem indeed, a harsh,
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and hard saying, a Doctrine not sutable with the lenity and gentlenesse of the Gospel (which breaths nothing but mercy) to conclude;
and hard saying, a Doctrine not suitable with the lenity and gentleness of the Gospel (which breathes nothing but mercy) to conclude;
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that such a time may come, that any part of time, that the last moment of our time may not make, a now to turn in:
that such a time may come, that any part of time, that the last moment of our time may not make, a now to turn in:
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that whilest we breath, our condition should be as desperate, as if we were dead;
that whilst we breath, our condition should be as desperate, as if we were dead;
cst cs pns12 vvb, po12 n1 vmd vbi a-acp j, c-acp cs pns12 vbdr j;
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that whilst we are men, our estate should be as irrevocable, as that of the damned spirits, with this difference onely, that we are not yet in the place of torment, which neverthelesse is prepared for us,
that while we Are men, our estate should be as irrevocable, as that of the damned spirits, with this difference only, that we Are not yet in the place of torment, which nevertheless is prepared for us,
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and will as certainly receive us, as it doth now the Devil, and his Angels.
and will as Certainly receive us, as it does now the devil, and his Angels.
cc vmb a-acp av-j vvi pno12, c-acp pn31 vdz av dt n1, cc po31 n2.
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It is harsh indeed, but may be very profitable, and advantageous for us so to think;
It is harsh indeed, but may be very profitable, and advantageous for us so to think;
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that such a time may be, which may be our last;
that such a time may be, which may be our last;
cst d dt n1 vmb vbi, r-crq vmb vbi po12 ord;
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for grace, though not our last for life, that we may live, and yet be dead eternally;for grace, though not our last for life, that we may live, and yet be dead eternally;
p-acp n1, cs xx po12 ord p-acp n1, cst pns12 vmb vvi, cc av vbi j av-j;
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and it may prove fatal to us to disbeleeve it, or look upon it, as such an errour, which deserves to be placed in the Catalogue of Heresies.
and it may prove fatal to us to Disbelieve it, or look upon it, as such an error, which deserves to be placed in the Catalogue of Heresies.
cc pn31 vmb vvi j p-acp pno12 p-acp j pn31, cc vvb p-acp pn31, c-acp d dt n1, r-crq vvz pc-acp vbi vvn p-acp dt n1 pp-f n2.
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And therefore though you subscribe not, yet there is no reason, you should Anathematize it;
And Therefore though you subscribe not, yet there is no reason, you should Anathematise it;
cc av cs pn22 vvb xx, av pc-acp vbz dx n1, pn22 vmd vvi pn31;
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because we may finde some parts of Scripture, which look this way, and so far seem to enforce it, that we have rather reason to fear, that there may be some truth in it;
Because we may find Some parts of Scripture, which look this Way, and so Far seem to enforce it, that we have rather reason to Fear, that there may be Some truth in it;
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since our wilful delayes are but as the degrees to it, as the ready way to that gulph, out of which it will be impossible to lift up our selves;
since our wilful delays Are but as the Degrees to it, as the ready Way to that gulf, out of which it will be impossible to lift up our selves;
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at least impossible in the Lawiers sense; impossible, as those things which may be, but seldom come to passe;
At least impossible in the Lawyers sense; impossible, as those things which may be, but seldom come to pass;
p-acp ds j p-acp dt ng1 n1; j, c-acp d n2 r-crq vmb vbi, cc-acp av vvb pc-acp vvi;
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It is a part of wisdome to fear the worst, nor can we be too scrupulous in the businesse of our Salvation.
It is a part of Wisdom to Fear the worst, nor can we be too scrupulous in the business of our Salvation.
pn31 vbz dt n1 pp-f n1 pc-acp vvi dt js, ccx vmb pns12 vbi av j p-acp dt n1 pp-f po12 n1.
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In the 15. of Genesis, and the 16. v. God tells Abraham, that he will judge the Amorites; but he will stay to the fourth generation, till their iniquity be full, and when it is full, then he will strike.
In the 15. of Genesis, and the 16. v. God tells Abraham, that he will judge the amorites; but he will stay to the fourth generation, till their iniquity be full, and when it is full, then he will strike.
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At 23. of Matt. Our Saviour thus bespeaks the Pharisees. v. 23. Fill you up the measure of your forefathers, which is not a command, but a prediction, that they should fill up the measure of their sin,
At 23. of Matt. Our Saviour thus bespeaks the Pharisees. v. 23. Fill you up the measure of your Forefathers, which is not a command, but a prediction, that they should fill up the measure of their since,
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and then be ripe for punishment.
and then be ripe for punishment.
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For when men have run out the full length of their line, then it is Gods time to draw it in, and give them a check;
For when men have run out the full length of their line, then it is God's time to draw it in, and give them a check;
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to pull them on their backs, there to be buried in ruine for ever.
to pull them on their backs, there to be buried in ruin for ever.
pc-acp vvi pno32 p-acp po32 n2, a-acp pc-acp vbi vvn p-acp n1 c-acp av.
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When our Saviour beheld Jerusalem, the Text tells us, he wept over it, wept over it,
When our Saviour beheld Jerusalem, the Text tells us, he wept over it, wept over it,
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as at its funeral, as if he now saw the enemy cast a trench round about it, as if he saw it, lie level with the ground.
as At its funeral, as if he now saw the enemy cast a trench round about it, as if he saw it, lie level with the ground.
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Will you hear this Epicedium, or his Funeral speech, which he uttered with great passion,
Will you hear this Epicedium, or his Funeral speech, which he uttered with great passion,
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and tears running down his cheeks? Oh that thou hadst known the things that belong to thy peace, in hac die tuâ, even in this thy day;
and tears running down his cheeks? O that thou Hadst known the things that belong to thy peace, in hac die tuâ, even in this thy day;
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A day, then they had, but when this day was shut in, then follows, nunc autem but now, they are hid from thine eyes, which ushers in that blacknesse of darknesse for ever.
A day, then they had, but when this day was shut in, then follows, nunc autem but now, they Are hid from thine eyes, which ushers in that blackness of darkness for ever.
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Oh that thou hadst, then was liberty of choice, but Now, thou art bound and fettered under a sad impossibility for ever.O that thou Hadst, then was liberty of choice, but Now, thou art bound and fettered under a sad impossibility for ever.
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And that we may be thus bound hand and foot, before we be cast into utter darknesse, Saint Paul doth more then intimate,
And that we may be thus bound hand and foot, before we be cast into utter darkness, Saint Paul does more then intimate,
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when he tells us of the Gentiles. Rom. 1. That as they did not like to retain God in their knowledge;
when he tells us of the Gentiles. Rom. 1. That as they did not like to retain God in their knowledge;
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to retain him as a merciful God, retain his love and favour, by the true worship of him, he also gave them over, NONLATINALPHABET, to a reprobate minde;
to retain him as a merciful God, retain his love and favour, by the true worship of him, he also gave them over,, to a Reprobate mind;
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he left them in that gall of bitternes, in which they delighted, tradidit repletos, non replendos, saith the father, he gave them over not be filled,
he left them in that Gall of bitterness, in which they delighted, tradidit repletos, non replendos, Says the father, he gave them over not be filled,
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but being filled already with all iniquity, he delivered them over to a reprobate minde:
but being filled already with all iniquity, he Delivered them over to a Reprobate mind:
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they retained not God in any part of their time, and now that is run out, is at an end;
they retained not God in any part of their time, and now that is run out, is At an end;
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and that time will be no more; they would be evil, and now they cannot be good.
and that time will be no more; they would be evil, and now they cannot be good.
cc d n1 vmb vbi dx av-dc; pns32 vmd vbi j-jn, cc av pns32 vmbx vbi j.
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The Jewish Doctors had a proverb, that God did but in this his proceeding farinam jam molitam molere, but do that, which was done already, to his hands, grinde that corn that was ground already,
The Jewish Doctors had a proverb, that God did but in this his proceeding Farinam jam molitam molere, but do that, which was done already, to his hands, grind that corn that was ground already,
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and leave them, who would be left to themselves, and their own hellish wickednesse, which was their ruine.
and leave them, who would be left to themselves, and their own hellish wickedness, which was their ruin.
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For that of Basil is most true, NONLATINALPHABET Judgement follows mercy at the heels, to take revenge upon those, who wantonly abuse her;
For that of Basil is most true, Judgement follows mercy At the heels, to take revenge upon those, who wantonly abuse her;
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strikes them dead, who would not live, and seals them up to damnation, who were condemned already.
strikes them dead, who would not live, and Seals them up to damnation, who were condemned already.
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You may now Turn, and he will receive you;
You may now Turn, and he will receive you;
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that's the dialect of mercy, but you shall not, if you thus put it off from time to time, that's the voice of an angry and despised God; that's the dialect of mercy, but you shall not, if you thus put it off from time to time, that's the voice of an angry and despised God;
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Oh that thou hadst known in this thy day; O that thou Hadst known in this thy day;
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see Mercy gave her a day, and shined brightly in it, by which light she might have seen the things that concerned her peace? nunc autem, but now, now it is past:
see Mercy gave her a day, and shined brightly in it, by which Light she might have seen the things that concerned her peace? nunc autem, but now, now it is past:
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are as the black lines of reprobation, drawn out by the hand of Justice:
Are as the black lines of reprobation, drawn out by the hand of justice:
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It was thy day, but now it is shut up, and now nox est perpetuo una dormienda, thy Sun is set for ever: all is night, eternal night;
It was thy day, but now it is shut up, and now nox est perpetuo una dormienda, thy Sun is Set for ever: all is night, Eternal night;
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the light is hid from thine eyes, and thou shalt never see it more. You will say, this was spoken to a People, to a Nation; 'tis true:
the Light is hid from thine eyes, and thou shalt never see it more. You will say, this was spoken to a People, to a nation; it's true:
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but may it not also be so with every particular person? may it not be so, with one Pharisee? with one viper,
but may it not also be so with every particular person? may it not be so, with one Pharisee? with one viper,
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as well as with a generation? was it not so with Judas, as well as with Jerusalem? I have read that a Body or a Society, that a Common-wealth may fall under a censure, and be subject unto penalty:
as well as with a generation? was it not so with Judas, as well as with Jerusalem? I have read that a Body or a Society, that a Commonwealth may fallen under a censure, and be Subject unto penalty:
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'tis not Rome that commits the fault, but Sempronius or Titius, who are parts of that Common-wealth. Not the Amorites alone:
it's not Room that commits the fault, but Sempronius or Titius, who Are parts of that Commonwealth. Not the amorites alone:
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Not the sect of the Pharisees; not Jerusalem alone, but every man may have Diem suam his allotted time, in which he may turn from his evil wayes;
Not the sect of the Pharisees; not Jerusalem alone, but every man may have Diem suam his allotted time, in which he may turn from his evil ways;
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and this day may be a Feast-day, or a day of trouble, it may beget an eternal day,
and this day may be a Feast day, or a day of trouble, it may beget an Eternal day,
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or it may end in the shadow of death, and everlasting darknesse. Oh that men were wise, but so wise as the creatures which have no reason;
or it may end in the shadow of death, and everlasting darkness. O that men were wise, but so wise as the creatures which have no reason;
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so wise, as to know their seasons, to discover hanc diem suam, this their day, wherein they may yet turn: that we could but behold that Decretory hour,
so wise, as to know their seasons, to discover hanc diem suam, this their day, wherein they may yet turn: that we could but behold that Decretory hour,
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or but place it in our thoughts, or make it our fear, that such a one there may be, in which Mercy shall forsake us,
or but place it in our thoughts, or make it our Fear, that such a one there may be, in which Mercy shall forsake us,
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and Justice cut off our hopes for ever:
and justice Cut off our hope's for ever:
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Certainly we should not make so many Dayes in our year, we should not resolve to day,
Certainly we should not make so many Days in our year, we should not resolve to day,
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for to morrow, and to morrow for the next, and so drive it forward, till the last sand, till we can resolve no more.
for to morrow, and to morrow for the next, and so drive it forward, till the last sand, till we can resolve no more.
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For he that thinks so lightly of eternity, to think it may be wrought out in a moment,
For he that thinks so lightly of eternity, to think it may be wrought out in a moment,
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5235
and yet will not allow it so much; but when he please, hath just cause to fear, that his day is past already.
and yet will not allow it so much; but when he please, hath just cause to Fear, that his day is passed already.
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Now though there may be such a day, such a moment; yet this day, this moment, like the day of judgement, is not known to any,
Now though there may be such a day, such a moment; yet this day, this moment, like the day of judgement, is not known to any,
av cs pc-acp vmb vbi d dt n1, d dt n1; av d n1, d n1, av-j dt n1 pp-f n1, vbz xx vvn p-acp d,
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5237
and it may seem on purpose to be removed out of our sight, that we may be jealous of every moment of our life,
and it may seem on purpose to be removed out of our sighed, that we may be jealous of every moment of our life,
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and when the devil tempts, the World flatters, the flesh rebells, set up this thought against them, that this may be our last moment,
and when the Devil tempts, the World flatters, the Flesh rebels, Set up this Thought against them, that this may be our last moment,
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and if we yeeld now, we shall be slaves for ever. For as the long suffering of God is Salvation, the second of Pet. 3.15.
and if we yield now, we shall be slaves for ever. For as the long suffering of God is Salvation, the second of Pet. 3.15.
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so is every day, every hour of our life, such a day, and such an hour, which carries along with it eternity, either of pain,
so is every day, every hour of our life, such a day, and such an hour, which carries along with it eternity, either of pain,
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or Blisse. That thou mayest therefore turn now, think that a time may come, when thou shalt not be able to turn, tardè velle nolentis est, not to be willing to turn to thy God now, is to deny him, delay is no better then defiance.
or Bliss. That thou Mayest Therefore turn now, think that a time may come, when thou shalt not be able to turn, tardè velle nolentis est, not to be willing to turn to thy God now, is to deny him, Delay is no better then defiance.
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And why shouldest thou hope to be willing hereafter, whoart not willing now;
And why Shouldst thou hope to be willing hereafter, whoart not willing now;
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and art not willing now, upon this false, deceitful hope, that thou shalt be willing hereafter? Wilful and present folly is no good presage of after-wisdom,
and art not willing now, upon this false, deceitful hope, that thou shalt be willing hereafter? Wilful and present folly is no good presage of after-wisdom,
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then that after it hat joyned with the vanities of this world, and cleaved fast unto them, it should bow,
then that After it hat joined with the vanities of this world, and cleaved fast unto them, it should bow,
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and bend it self, to that Law, which makes it death to touch them.
and bend it self, to that Law, which makes it death to touch them.
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He that leaps into the pit, upon hope, that he shall get out, hath leapt into his Grave, at least deserves to be covered over with darknesse,
He that leaps into the pit, upon hope, that he shall get out, hath leapt into his Grave, At least deserves to be covered over with darkness,
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and to buried there for ever. Feare then, lest the measure of thy Iniquity be almost full;
and to buried there for ever. fear then, lest the measure of thy Iniquity be almost full;
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and perswade thy self, thy next sin may fill it;
and persuade thy self, thy next since may fill it;
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Think, this is thy Day, thy houre, Thy moment, and though peradventure it may not be;
Think, this is thy Day, thy hour, Thy moment, and though Peradventure it may not be;
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yet think it may be thy last; It is no error, though it be an error;
yet think it may be thy last; It is no error, though it be an error;
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For if it be not thy last, yet in Justice God might make it so:
For if it be not thy last, yet in justice God might make it so:
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for why should Heaven be offer'd more then once? and if it be an Error, It is an happy Error,
for why should Heaven be offered more then once? and if it be an Error, It is an happy Error,
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and will redeeme us from all those Errors, which delay brings in, and multiplies: even those Errors, which make us worse then the Beasts that perish: A happy error;
and will Redeem us from all those Errors, which Delay brings in, and multiplies: even those Errors, which make us Worse then the Beasts that perish: A happy error;
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I may say an Angel, that layes hold on us, and snaches us out of the fire, out of the common ruine,
I may say an Angel, that lays hold on us, and snaches us out of the fire, out of the Common ruin,
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and hastens us to our God: A happy Error, which frees us from all other errors of our life.
and hastens us to our God: A happy Error, which frees us from all other errors of our life.
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And yet, though it may be an errour (for it is no more, Then it may be ) it is a truth; for onely Now is true;
And yet, though it may be an error (for it is no more, Then it may be) it is a truth; for only Now is true;
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there may be many more Nows, 'tis true;
there may be many more Nows, it's true;
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a now to morrow, and a now hereafter, and a now on our deathbed, but these are but may-bees, and these potentiall Truths concern us not (for that which may bee, may not bee:
a now to morrow, and a now hereafter, and a now on our deathbed, but these Are but May-bees, and these potential Truths concern us not (for that which may be, may not be:
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that which concerns us, is an Everlasting Truth, To day, if you will heare his voice, harden not your hearts, if you harden them to day,
that which concerns us, is an Everlasting Truth, To day, if you will hear his voice, harden not your hearts, if you harden them to day,
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and stand upon May-bees, then they may be stand for ever. And therefore, if you expect I should point out to a certaine time;
and stand upon May-bees, then they may be stand for ever. And Therefore, if you expect I should point out to a certain time;
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The time is now, Turne ye, Turne ye, even now; now the Prophet speaks; now the words sound in your eares;
The time is now, Turn you, Turn you, even now; now the Prophet speaks; now the words found in your ears;
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Now, if you will heare his voice, harden not your hearts. Now, if you will hear his voice, harden not your hearts.
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For why was it spoken, but that we should hear it? It is an earnest call after us,
For why was it spoken, but that we should hear it? It is an earnest call After us,
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and if we obey not, it is an Argument against us, That wee deserve to heare it no more.
and if we obey not, it is an Argument against us, That we deserve to hear it no more.
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We are willing that what we speake, should stand; not a word, not a syllable, not one tittle must fall to the ground.
We Are willing that what we speak, should stand; not a word, not a syllable, not one tittle must fallen to the ground.
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and if we say, doe this, he must doe it nunc, Now, dicto citiùs, as soon as it is spoke.
and if we say, do this, he must do it nunc, Now, Dicto citiùs, as soon as it is spoke.
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A deliberative pausing Obedience, Obedience in the Future Tense, to say, he will doe it, when he pleases, strips him of his Livery, and Thrusts him out of doores.
A deliberative pausing obedience, obedience in the Future Tense, to say, he will do it, when he Pleases, strips him of his Livery, and Thrusts him out of doors.
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And shall man, who is Dust and Ashes, feek a convenient time to Turne from his Evill wayes? shall our now be when we please? shall one morrow Thrust on another,
And shall man, who is Dust and Ashes, feek a convenient time to Turn from his Evil ways? shall our now be when we please? shall one morrow Thrust on Another,
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and that a Third? shall we demurr and delay, till we are ready to be thrust into our graves,
and that a Third? shall we demur and Delay, till we Are ready to be thrust into our graves,
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or which will follow, into Hell? if the Lord saies, Turne ye, Turne ye, there can be no other time, no other now, but now. All other nows and opportunities,
or which will follow, into Hell? if the Lord Says, Turn you, Turn you, there can be no other time, no other now, but now. All other nows and opportunities,
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as our dayes, are in his hands, and he may close, and shut them up,
as our days, Are in his hands, and he may close, and shut them up,
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if he please, and not open them to give thee another, Domini, non servi negotium agitur, the business is the Lords,
if he please, and not open them to give thee Another, Domini, non servi Negotium agitur, the business is the lords,
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and not the servants, and yet the businesse is ours too; but the Time is in his Hands, and not in ours.
and not the Servants, and yet the business is ours too; but the Time is in his Hands, and not in ours.
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Now then Turne ye, now the word sounds, and Eccho's in your eares.
Now then Turn you, now the word sounds, and Echo's in your ears.
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Againe, now; now thou hast any good Thought, any Thought, that hath any relish of Salvation:
Again, now; now thou hast any good Thought, any Thought, that hath any relish of Salvation:
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For that thought, if it be not the voice, is the whisper of the Lord, but it speaks as plain, as his Thunder.
For that Thought, if it be not the voice, is the whisper of the Lord, but it speaks as plain, as his Thunder.
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If it be a good thought, it is from him who is the fountain of all good,
If it be a good Thought, it is from him who is the fountain of all good,
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and he speaks to thee, by it, as he did to the Prophets by Visions and Dreames.
and he speaks to thee, by it, as he did to the prophets by Visions and Dreams.
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In a Dreame, in a Vision of the Night, I may say, In a Thought, he openeth the eares of men, and sealeth their Instruction. In a Dream, in a Vision of the Night, I may say, In a Thought, he Openeth the ears of men, and Sealeth their Instruction.
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And why should he speake once and twice, and we perceive it not? why should the Devil, who seeeks to devour us, prevail with us more,
And why should he speak once and twice, and we perceive it not? why should the devil, who seeeks to devour us, prevail with us more,
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then our God, that would save us? why should an evill thought arise in our hearts,
then our God, that would save us? why should an evil Thought arise in our hearts,
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and swell, and grow, and be powerfull to roule the Eye, to lift up the head? to stretch out the Hand? to make our feet,
and swell, and grow, and be powerful to roll the Eye, to lift up the head? to stretch out the Hand? to make our feet,
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like Hinds feet in the wayes of Death? and a holy Thought, a good intention, which is,
like Hinds feet in the ways of Death? and a holy Thought, a good intention, which is,
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as it were, the breath of the Lord, be stopped, and checked, and slighted, and at last be chased away into the land of Oblivion? why should a good thought arise,
as it were, the breath of the Lord, be stopped, and checked, and slighted, and At last be chased away into the land of Oblivion? why should a good Thought arise,
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and vanish, and leave no impression behind it? and an evill thought increase and multiply, shake the powers of the Soul, command the will,
and vanish, and leave no impression behind it? and an evil Thought increase and multiply, shake the Powers of the Soul, command the will,
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every part of the body, and at last bring forth a Cain and Esau, a Herod, a Pharisee, a profane Person,
every part of the body, and At last bring forth a Cain and Esau, a Herod, a Pharisee, a profane Person,
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an Adulterer, a Murderer? why should we so soon devest our selves of the one,
an Adulterer, a Murderer? why should we so soon devest our selves of the one,
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and morari, stay, and dwell, and fool it in the other? sport our selves,
and morari, stay, and dwell, and fool it in the other? sport our selves,
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as in a place of pleasure, a Seraglio, a Paradise? For, let us but give the same friendly Entertainment to the Good,
as in a place of pleasure, a Seraglio, a Paradise? For, let us but give the same friendly Entertainment to the Good,
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as we do to the bad; let us but as joyfully imbrace the one, as we doe the other;
as we do to the bad; let us but as joyfully embrace the one, as we do the other;
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let us be as speculative men in the wayes of God, as we are in our own,
let us be as speculative men in the ways of God, as we Are in our own,
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and then we shall make Hast, and not delay to Turne unto him. We talke much of the Grace of God, and we do but talke of it: It is in all mouthes;
and then we shall make Hast, and not Delay to Turn unto him. We talk much of the Grace of God, and we do but talk of it: It is in all mouths;
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in some it is but a sound; in others it is scarse sense, in most it is but a loud,
in Some it is but a found; in Others it is scarce sense, in most it is but a loud,
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but faint acknowledgement of its power, when it hath no power at all to move us;
but faint acknowledgement of its power, when it hath no power At all to move us;
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an acknowledgement of what God can doe, when we are resolv'd he shall work nothing in us;
an acknowledgement of what God can do, when we Are resolved he shall work nothing in us;
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we commend it, and resist it; pray for it, and refuse it. Behold the Grace of God hath appeared to all men:
we commend it, and resist it; pray for it, and refuse it. Behold the Grace of God hath appeared to all men:
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appeared in the Doctrine of the Gospel; and appeares in those good Thoughts, which are the proper Issue of t hat doctrine,
appeared in the Doctrine of the Gospel; and appears in those good Thoughts, which Are the proper Issue of tO hat Doctrine,
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and are begot by this word of Truth;
and Are begotten by this word of Truth;
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and when the heart sends them forth, she sends them as Messengers of Grace, to invite us,
and when the heart sends them forth, she sends them as Messengers of Grace, to invite us,
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and draw us out of our evill wayes: and if the Devil can raise such a Babel upon an evill Thought;
and draw us out of our evil ways: and if the devil can raise such a Babel upon an evil Thought;
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why may not God raise up a Temple unto himself upon a Good? I appeal to your selves, and shall desire you to ask your selves the question.
why may not God raise up a Temple unto himself upon a Good? I appeal to your selves, and shall desire you to ask your selves the question.
q-crq vmb xx np1 vvi a-acp dt n1 p-acp px31 p-acp dt j? pns11 vvb p-acp po22 n2, cc vmb vvi pn22 pc-acp vvi po22 n2 dt n1.
(17) sermon (DIV2)
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How often have you enjoyed such Gracious ravishing thoughts? How often have you felt the good motions of the Spirit? How oft have you heard a voice behind you, say, Doe this? how many checques? how many inward Rebukes have you had in your Evill wayes? how oft have these thoughts followed,
How often have you enjoyed such Gracious ravishing thoughts? How often have you felt the good motions of the Spirit? How oft have you herd a voice behind you, say, Do this? how many cheques? how many inward Rebukes have you had in your Evil ways? how oft have these thoughts followed,
uh-crq av vhb pn22 vvn d j j-vvg n2? uh-crq av vhb pn22 vvn dt j n2 pp-f dt n1? uh-crq av vhb pn22 vvn dt n1 p-acp pn22, vvb, vdb d? q-crq d n2? c-crq d j n2 vhb pn22 vhd p-acp po22 j-jn n2? uh-crq av vhb d n2 vvd,
(17) sermon (DIV2)
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and pursued you in the wayes of Evill, and made them lesse pleasing? what a dampe have they cast upon your delight? what a Thorne have they been in your flesh,
and pursued you in the ways of Evil, and made them less pleasing? what a damp have they cast upon your delight? what a Thorn have they been in your Flesh,
cc vvd pn22 p-acp dt n2 pp-f n-jn, cc vvd pno32 av-dc vvg? q-crq dt n-jn vhb pns32 vvn p-acp po22 n1? q-crq dt n1 vhb pns32 vbn p-acp po22 n1,
(17) sermon (DIV2)
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even when it was wanton? How oft are you so composed, and by assed by these Heavenly Insinuations, that heart and hand are ready to joyne together,
even when it was wanton? How oft Are you so composed, and by assed by these Heavenly Insinuations, that heart and hand Are ready to join together,
av c-crq pn31 vbds j-jn? uh-crq av vbr pn22 av vvn, cc p-acp vvd p-acp d j n2, cst n1 cc n1 vbr j pc-acp vvi av,
(17) sermon (DIV2)
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as partners in the Turne? How oft would you, and yet will not Turne? How oft are you the Preachers,
as partners in the Turn? How oft would you, and yet will not Turn? How oft Are you the Preachers,
c-acp n2 p-acp dt vvb? c-crq av vmd pn22, cc av vmb xx vvb? c-crq av vbr pn22 dt n2,
(17) sermon (DIV2)
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and tell your selves, Vanity of Vanity, all is Vanity, and that there is no true rest,
and tell your selves, Vanity of Vanity, all is Vanity, and that there is no true rest,
cc vvb po22 n2, n1 pp-f n1, d vbz n1, cc cst pc-acp vbz dx j n1,
(17) sermon (DIV2)
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but in God? I speak to those, who have any feeling and presage of a future Estate;
but in God? I speak to those, who have any feeling and presage of a future Estate;
cc-acp p-acp np1? pns11 vvb p-acp d, r-crq vhb d n-vvg cc n1 pp-f dt j-jn n1;
(17) sermon (DIV2)
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any Tast of the Powers of the world to come (for too many we see have not;
any Taste of the Powers of the world to come (for too many we see have not;
d n1 pp-f dt n2 pp-f dt n1 pc-acp vvi (c-acp av d pns12 vvb vhb xx;
(17) sermon (DIV2)
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I speake this to our shame) Now is the Time; Now is the Now. — nunc, nunc properandus & acri, Fingendus sine fine rotâ —
I speak this to our shame) Now is the Time; Now is the Now. — nunc, nunc properandus & acri, Fingendus sine fine rotâ —
pns11 vvb d p-acp po12 n1) av vbz dt n1; av vbz dt av. — fw-la, fw-la fw-la cc fw-la, np1 fw-la fw-la fw-la —
(17) sermon (DIV2)
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5313
Now thou must turne the wheel about, and frame and fashion thy self into a vessel of Honor, consecrate unto the Lord;
Now thou must turn the wheel about, and frame and fashion thy self into a vessel of Honour, consecrate unto the Lord;
av pns21 vmb vvi dt n1 a-acp, cc vvi cc vvi po21 n1 p-acp dt n1 pp-f n1, vvb p-acp dt n1;
(17) sermon (DIV2)
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makeup a Child of God, the new Creature: Now nourish, and make much of these good Motions, good inclinations, wrought in us either by the Word of God; or the rod of God;
makeup a Child of God, the new Creature: Now nourish, and make much of these good Motions, good inclinations, wrought in us either by the Word of God; or the rod of God;
vvi dt n1 pp-f np1, dt j n1: av vvi, cc vvi d pp-f d j n2, j n2, vvn p-acp pno12 d p-acp dt n1 pp-f np1; cc dt n1 pp-f np1;
(17) sermon (DIV2)
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5315
They are fallen upon us, and entred into us, but how long they will stay, how long we shall enjoy them we cannot tell; a smile from the World;
They Are fallen upon us, and entered into us, but how long they will stay, how long we shall enjoy them we cannot tell; a smile from the World;
pns32 vbr vvn p-acp pno12, cc vvd p-acp pno12, cc-acp q-crq av-j pns32 vmb vvi, c-crq av-j pns12 vmb vvi pno32 pns12 vmbx vvi; dt n1 p-acp dt n1;
(17) sermon (DIV2)
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a Dart from Satan, if we take not heed, if we be not tender of them, may chase them away.
a Dart from Satan, if we take not heed, if we be not tender of them, may chase them away.
dt n1 p-acp np1, cs pns12 vvb xx n1, cs pns12 vbb xx j pp-f pno32, vmb vvi pno32 av.
(17) sermon (DIV2)
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This is the time, this is the Now; for at another time, being fallen from this Heaven, our Cogitations may be from the earth, earthly, such grosse,
This is the time, this is the Now; for At Another time, being fallen from this Heaven, our Cogitations may be from the earth, earthly, such gross,
d vbz dt n1, d vbz dt av; p-acp p-acp j-jn n1, vbg vvn p-acp d n1, po12 n2 vmb vbi p-acp dt n1, j, d j,
(17) sermon (DIV2)
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and durty thoughts, which will not melt, but harden in the Sun. Our Faculties may be corrupt;
and dirty thoughts, which will not melt, but harden in the Sun. Our Faculties may be corrupt;
cc j n2, r-crq vmb xx vvi, cc-acp vvb p-acp dt n1 po12 n2 vmb vbi j;
(17) sermon (DIV2)
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our Understandings dull and heavy, our wills froward and perverse;
our Understandings dull and heavy, our wills froward and perverse;
po12 n2 j cc j, po12 n2 j cc j;
(17) sermon (DIV2)
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5320
that we shall neither will that which is Good, or so will it, that we shall not have strength to bring forth, not be able to draw it into Act;
that we shall neither will that which is Good, or so will it, that we shall not have strength to bring forth, not be able to draw it into Act;
cst pns12 vmb dx n1 cst r-crq vbz j, cc av vmb pn31, cst pns12 vmb xx vhi n1 pc-acp vvi av, xx vbi j pc-acp vvi pn31 p-acp n1;
(17) sermon (DIV2)
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5321
If we approve, or look towards it, we shall soon start back, as from an Enemy,
If we approve, or look towards it, we shall soon start back, as from an Enemy,
cs pns12 vvb, cc vvb p-acp pn31, pns12 vmb av vvi av, c-acp p-acp dt n1,
(17) sermon (DIV2)
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5322
as from that which suits not with our present disposition, but is distastfull to it;
as from that which suits not with our present disposition, but is distasteful to it;
c-acp p-acp d r-crq vvz xx p-acp po12 j n1, cc-acp vbz j p-acp pn31;
(17) sermon (DIV2)
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tanquam fas non sit, as if it were some unlawfull thing, as we read of the Sybarite, who was growne so extreamly dainty, that he would fall into a cold sweat,tanquam fas non sit, as if it were Some unlawful thing, as we read of the Sybarite, who was grown so extremely dainty, that he would fallen into a cold sweat,
fw-la fw-la fw-la fw-la, c-acp cs pn31 vbdr d j n1, c-acp pns12 vvb pp-f dt np1, r-crq vbds vvn av av-jn j, cst pns31 vmd vvi p-acp dt j-jn n1,
(17) sermon (DIV2)
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5324
and faint at another mans labour.
and faint At Another men labour.
cc vvi p-acp j-jn ng1 n1.
(17) sermon (DIV2)
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5325
Now, therefore, Now let us close with it, whilst it appear's in Beauty, whilst it is amiable in our eyes,Now, Therefore, Now let us close with it, while it appear's in Beauty, while it is amiable in our eyes,
av, av, av vvb pno12 vvi p-acp pn31, cs pn31 vvz p-acp n1, cs pn31 vbz j p-acp po12 n2,
(17) sermon (DIV2)
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whilst our will begins to bend, and our heart inclines to it;
while our will begins to bend, and our heart inclines to it;
cs po12 n1 vvz pc-acp vvi, cc po12 n1 vvz p-acp pn31;
(17) sermon (DIV2)
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5327
for if we let this so faire an opportunity to passe, within a while Vanity it self will appeare in Glory,
for if we let this so fair an opportunity to pass, within a while Vanity it self will appear in Glory,
c-acp cs pns12 vvb d av j dt n1 pc-acp vvi, p-acp dt n1 np1-n pn31 n1 vmb vvi p-acp n1,
(17) sermon (DIV2)
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5328
and that Holinesse (which should make us like unto God) will be taken for a monster;
and that Holiness (which should make us like unto God) will be taken for a monster;
cc d n1 (r-crq vmd vvi pno12 av-j p-acp np1) vmb vbi vvn p-acp dt n1;
(17) sermon (DIV2)
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5329
There will be Honey on the Harlots lips, and gall on Chastity; a Lordship shall be more desireable, then Paradise;
There will be Honey on the Harlots lips, and Gall on Chastity; a Lordship shall be more desirable, then Paradise;
pc-acp vmb vbi n1 p-acp dt ng1 n2, cc n1 p-acp n1; dt n1 vmb vbi av-dc j, cs n1;
(17) sermon (DIV2)
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and falls as a milstone upon him that hath it, and bruiseth him to pieces.
and falls as a millstone upon him that hath it, and bruiseth him to Pieces.
cc vvz p-acp dt n1 p-acp pno31 cst vhz pn31, cc vvz pno31 p-acp n2.
(30) sermon (DIV2)
754
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5330
and three lives in that, then eternity in Heaven; now God is God, and if we doe not Now fall down and worship him;
and three lives in that, then eternity in Heaven; now God is God, and if we do not Now fallen down and worship him;
cc crd n2 p-acp d, cs n1 p-acp n1; av np1 vbz np1, cc cs pns12 vdb xx av vvb a-acp cc vvi pno31;
(17) sermon (DIV2)
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the next Now, Baal will be God, The world will be our God, and the True God, which but now we acknowledged, will not be in all our wayes. The first now, the first opportunity is the best;
the next Now, Baal will be God, The world will be our God, and the True God, which but now we acknowledged, will not be in all our ways. The First now, the First opportunity is the best;
dt ord av, np1 vmb vbi np1, dt n1 vmb vbi po12 n1, cc dt j np1, r-crq p-acp av pns12 vvd, vmb xx vbi p-acp d po12 n2. dt ord av, dt ord n1 vbz dt js;
(17) sermon (DIV2)
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the next is most uncertaine, the next, may be Never.
the next is most uncertain, the next, may be Never.
dt ord vbz av-ds j, dt ord, vmb vbi av-x.
(17) sermon (DIV2)
348
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5333
But now, if we will stand to distinguish times by the events, as by their severall faces;
But now, if we will stand to distinguish times by the events, as by their several faces;
p-acp av, cs pns12 vmb vvi pc-acp vvi n2 p-acp dt n2, c-acp p-acp po32 j n2;
(17) sermon (DIV2)
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5334
the divers complexions they receive, either from Peace or Trouble, either from Prosperity, or Adversity;
the diverse complexions they receive, either from Peace or Trouble, either from Prosperity, or Adversity;
dt j n2 pns32 vvb, av-d p-acp n1 cc n1, av-d p-acp n1, cc n1;
(17) sermon (DIV2)
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5335
Then certainly, the best Time to Turne to him, is when he turns his face to us, Cum candidi fulgent soles, when he shines brightly upon our Tabernacles;
Then Certainly, the best Time to Turn to him, is when he turns his face to us, Cum candidi fulgent soles, when he shines brightly upon our Tabernacles;
av av-j, dt js n1 p-acp vvb p-acp pno31, vbz c-crq pns31 vvz po31 n1 p-acp pno12, fw-la fw-la j n2, c-crq pns31 vvz av-j p-acp po12 n2;
(17) sermon (DIV2)
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5336
when God speaks to us, not out of the Whir winde, but in a still voice:
when God speaks to us, not out of the Whir wind, but in a still voice:
c-crq np1 vvz p-acp pno12, xx av pp-f dt n1 n1, cc-acp p-acp dt j n1:
(17) sermon (DIV2)
349
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5337
when Plenty crownes the Commonwealth, and Peace shadows it;
when Plenty crowns the Commonwealth, and Peace shadows it;
c-crq n1 vvz dt n1, cc n1 n2 pn31;
(17) sermon (DIV2)
349
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5338
when God appeares to us, not as Jupiter to Semele, in Thunder, but as to Danae, in a showre of Gold;
when God appears to us, not as Jupiter to Semele, in Thunder, but as to Danae, in a shower of Gold;
c-crq np1 vvz p-acp pno12, xx c-acp np1 p-acp np1, p-acp n1, cc-acp c-acp pc-acp np1, p-acp dt n1 pp-f n1;
(17) sermon (DIV2)
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5339
whilst he stands as it were at the Doore, and intreats entrance, and not stay till he knock with the hammer, till he breake in upon us with his sword;
while he Stands as it were At the Door, and intreats Entrance, and not stay till he knock with the hammer, till he break in upon us with his sword;
cs pns31 vvz c-acp pn31 vbdr p-acp dt n1, cc vvz n1, cc xx vvi c-acp pns31 vvb p-acp dt n1, c-acp pns31 vvb p-acp p-acp pno12 p-acp po31 n1;
(17) sermon (DIV2)
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because to Turne to him now in this Brightnesse, will rather be an Act of our love,
Because to Turn to him now in this Brightness, will rather be an Act of our love,
c-acp pc-acp vvb p-acp pno31 av p-acp d n1, vmb av-c vbi dt n1 pp-f po12 n1,
(17) sermon (DIV2)
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5341
then our feare, and so make our Repentance a Free-will Offering, a Sacrifice of a Sweet smelling Savour unto God;
then our Fear, and so make our Repentance a Freewill Offering, a Sacrifice of a Sweet smelling Savour unto God;
cs po12 n1, cc av vvb po12 n1 dt j vvg, dt n1 pp-f dt j j-vvg n1 p-acp np1;
(17) sermon (DIV2)
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and make it evident, that we understand the Voice of his calling; the language of his Benefits;
and make it evident, that we understand the Voice of his calling; the language of his Benefits;
cc vvb pn31 j, cst pns12 vvb dt n1 pp-f po31 n-vvg; dt n1 pp-f po31 n2;
(17) sermon (DIV2)
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the miracle, which he works, which is to cure our inward blindness with this Clay, with these outward Things, that we may see, to Turne from our evill wayes, unto the Lord.
the miracle, which he works, which is to cure our inward blindness with this Clay, with these outward Things, that we may see, to Turn from our evil ways, unto the Lord.
dt n1, r-crq pns31 vvz, r-crq vbz pc-acp vvi po12 j n1 p-acp d n1, p-acp d j n2, cst pns12 vmb vvi, pc-acp vvb p-acp po12 j-jn n2, p-acp dt n1.
(17) sermon (DIV2)
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This is truely to prayse the Lord for all his Benefits; this is truely to Honor him;
This is truly to praise the Lord for all his Benefits; this is truly to Honour him;
d vbz av-j p-acp vvb dt n1 p-acp d po31 n2; d vbz av-j pc-acp vvi pno31;
(17) sermon (DIV2)
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5345
to beare our selves with that Fear, and Reverence, that wee leave off to offend this God of Blessings.
to bear our selves with that fear, and reverence, that we leave off to offend this God of Blessings.
pc-acp vvi po12 n2 p-acp d n1, cc n1, cst pns12 vvb a-acp pc-acp vvi d n1 pp-f n2.
(17) sermon (DIV2)
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5346
Negat beneficium, qui non Honorat, he denies, he despiseth a Blessing, that doth not thus Honor it: Ingratitude is contumelious to God;Negate beneficium, qui non Honorat, he Denies, he despises a Blessing, that does not thus Honour it: Ingratitude is contumelious to God;
vvd fw-la, fw-fr fw-fr np1, pns31 vvz, pns31 vvz dt n1, cst vdz xx av vvi pn31: n1 vbz j p-acp np1;
(17) sermon (DIV2)
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5347
is the bane of merit, the defacer of goodness: The Sepulchre, the Hell of all Blessings;
is the bane of merit, the defacer of Goodness: The Sepulchre, the Hell of all Blessings;
vbz dt n1 pp-f n1, dt n1 pp-f n1: dt n1, dt n1 pp-f d n2;
(17) sermon (DIV2)
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5348
for by it they are turned into a Curse;
for by it they Are turned into a Curse;
c-acp p-acp pn31 pns32 vbr vvn p-acp dt n1;
(17) sermon (DIV2)
349
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5349
Ingratitude loaths the light, loaths the Land of Canaan, and looks for Milke and honey in Egypt. And this is it which the Prophets every where complaine of, that the People did enjoy the light of Gods Countenance,
Ingratitude Loathes the Light, Loathes the Land of Canaan, and looks for Milk and honey in Egypt. And this is it which the prophets every where complain of, that the People did enjoy the Light of God's Countenance,
n1 vvz dt n1, vvz dt n1 pp-f np1, cc vvz p-acp n1 cc n1 p-acp np1. cc d vbz pn31 r-crq dt n2 d c-crq vvi pp-f, cst dt n1 vdd vvi dt n1 pp-f n2 n1,
(17) sermon (DIV2)
349
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and direct unto the end, then Gods;
and Direct unto the end, then God's;
cc vvi p-acp dt n1, cs n2;
(30) sermon (DIV2)
756
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5350
but by it walkt on in their evill wayes, and made no other use of it, then this;
but by it walked on in their evil ways, and made no other use of it, then this;
cc-acp p-acp pn31 vvd a-acp p-acp po32 j-jn n2, cc vvd dx j-jn n1 pp-f pn31, cs d;
(17) sermon (DIV2)
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5351
That they did per tantorum honorum detrimenta Deum contemnere, as Hierome speaks, lose the Favour of God, in their contempt,
That they did per Tantorum honorum detrimenta God contemnere, as Jerome speaks, loose the Favour of God, in their contempt,
cst pns32 vdd fw-la fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvz, vvb dt n1 pp-f np1, p-acp po32 n1,
(17) sermon (DIV2)
349
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5352
and were made worse by that which should have Turn'd them from being Evill; that being his pleasant plant, they brought forth nothing but wilde Grapes.
and were made Worse by that which should have Turned them from being Evil; that being his pleasant plant, they brought forth nothing but wild Grapes.
cc vbdr vvn av-jc p-acp d r-crq vmd vhi vvn pno32 p-acp vbg j-jn; cst vbg po31 j n1, pns32 vvd av pix cc-acp j n2.
(17) sermon (DIV2)
349
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5353
And to apply this to our selves;
And to apply this to our selves;
cc pc-acp vvi d p-acp po12 n2;
(17) sermon (DIV2)
350
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5354
Dare we now look back to the former times? what face can turne that way,
Dare we now look back to the former times? what face can turn that Way,
vvb pns12 av vvb av p-acp dt j n2? q-crq n1 vmb vvi d n1,
(17) sermon (DIV2)
350
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5355
and not gather blackness? God gave us light, and we shut our eyes against it.
and not gather blackness? God gave us Light, and we shut our eyes against it.
cc xx vvi n1? np1 vvd pno12 vvi, cc pns12 vvb po12 n2 p-acp pn31.
(17) sermon (DIV2)
350
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5356
God made us the envie, and we were ambitious to make our selves, the scorne of all Nations;
God made us the envy, and we were ambitious to make our selves, the scorn of all nations;
np1 vvd pno12 dt vvi, cc pns12 vbdr j pc-acp vvi po12 n2, dt n1 pp-f d n2;
(17) sermon (DIV2)
350
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5357
he gave us milk and honey, and we turn'd it into Gall and Bitternesse: God gave us Plenty, and Peace;
he gave us milk and honey, and we turned it into Gall and Bitterness: God gave us Plenty, and Peace;
pns31 vvd pno12 n1 cc n1, cc pns12 vvd pn31 p-acp n1 cc n1: np1 vvd pno12 n1, cc n1;
(17) sermon (DIV2)
350
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5358
and the one we loath'd, as the Jews did their Manna; the other we abused: our Peace brought forth a Warre, as Nicippus sheep, in Aelian did yean a Lion.
and the one we loathed, as the jews did their Manna; the other we abused: our Peace brought forth a War, as Nicippus sheep, in Aelian did yean a lion.
cc dt pi pns12 vvd, c-acp dt np2 vdd po32 n1; dt j-jn pns12 j-vvn: po12 n1 vvd av dt n1, c-acp np1 n1, p-acp jp vdd vvi dt n1.
(17) sermon (DIV2)
350
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5359
God spake to us by Peace, and we were in Trouble, till we were in Trouble, till we were in a Posture of Warre:
God spoke to us by Peace, and we were in Trouble, till we were in Trouble, till we were in a Posture of War:
np1 vvd p-acp pno12 p-acp n1, cc pns12 vbdr p-acp n1, c-acp pns12 vbdr p-acp n1, c-acp pns12 vbdr p-acp dt n1 pp-f n1:
(17) sermon (DIV2)
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5360
God spake to us by Plenty, and we answered him by luxury: God spake to us by love, and we answered him by Oppression:
God spoke to us by Plenty, and we answered him by luxury: God spoke to us by love, and we answered him by Oppression:
np1 vvd p-acp pno12 p-acp n1, cc pns12 vvd pno31 p-acp n1: np1 vvd p-acp pno12 p-acp n1, cc pns12 vvd pno31 p-acp n1:
(17) sermon (DIV2)
350
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5361
He made our faces to shine, and we grinded the poore;
He made our faces to shine, and we grinded the poor;
pns31 vvd po12 n2 pc-acp vvi, cc pns12 j-vvn dt j;
(17) sermon (DIV2)
350
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5362
He spake to us in a still voice, and we defyed the Holy One of Israel.
He spoke to us in a still voice, and we defied the Holy One of Israel.
pns31 vvd p-acp pno12 p-acp dt j n1, cc pns12 vvd dt j pi pp-f np1.
(17) sermon (DIV2)
350
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5363
Every benefit of his cryed, Give me my price, and lo, in stead of Turning from our evill wayes, delighting in them;
Every benefit of his cried, Give me my price, and lo, in stead of Turning from our evil ways, delighting in them;
np1 n1 pp-f png31 vvd, vvb pno11 po11 n1, cc uh, p-acp n1 pp-f vvg p-acp po12 j-jn n2, vvg p-acp pno32;
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in stead of leaving them, defending them;
in stead of leaving them, defending them;
p-acp n1 pp-f vvg pno32, vvg pno32;
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In stead of calling upon his Name, calling it down to countenance all the Imaginations of our Heart, which have been evill continually;
In stead of calling upon his Name, calling it down to countenance all the Imaginations of our Heart, which have been evil continually;
p-acp n1 pp-f vvg p-acp po31 n1, vvg pn31 a-acp p-acp n1 d dt n2 pp-f po12 n1, r-crq vhb vbn j-jn av-j;
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This was the Goodly price that he, and all his Blessings were prized at; and then, when this light was thus abused;
This was the Goodly price that he, and all his Blessings were prized At; and then, when this Light was thus abused;
d vbds dt j n1 cst pns31, cc d po31 n2 vbdr vvn p-acp; cc av, c-crq d n1 vbds av vvn;
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5367
our Sun did set, our day was shut in: That Now, That Then had its end;
our Sun did Set, our day was shut in: That Now, That Then had its end;
po12 n1 vdd vvi, po12 n1 vbds vvn p-acp: cst av, cst av vhd po31 n1;
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The next call was in Thunder, and he gave us Haile for raine, and fla• … fire in our Land.
The next call was in Thunder, and he gave us Hail for rain, and fla• … fire in our Land.
dt ord n1 vbds p-acp n1, cc pns31 vvd pno12 vvi p-acp n1, cc n1 … n1 p-acp po12 n1
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5369
But such a then, such an opportunity we had, and we may say with shame, and sorrow enough, that we have lost it;
But such a then, such an opportunity we had, and we may say with shame, and sorrow enough, that we have lost it;
p-acp d dt av, d dt n1 pns12 vhd, cc pns12 vmb vvi p-acp n1, cc n1 av-d, cst pns12 vhb vvn pn31;
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5370
but since we have let slip this time of peace, this acceptable time, yet at least, let us turn now in the storm, that he may make a calm;
but since we have let slip this time of peace, this acceptable time, yet At least, let us turn now in the storm, that he may make a Cam;
cc-acp c-acp pns12 vhb vvn vvi d n1 pp-f n1, d j n1, av p-acp ds, vvb pno12 vvi av p-acp dt n1, cst pns31 vmb vvi dt j-jn;
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turn to him in our trouble, that he may bring us out of our distress;turn to him in our trouble, that he may bring us out of our distress;
vvb p-acp pno31 p-acp po12 n1, cst pns31 vmb vvi pno12 av pp-f po12 n1;
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turn now, when our Sun is darkned, and our Moon turned into blood, when the knowledge of his Law, of true Piety begins to wax dim,turn now, when our Sun is darkened, and our Moon turned into blood, when the knowledge of his Law, of true Piety begins to wax dim,
vvb av, c-crq po12 n1 vbz vvn, cc po12 n1 vvn p-acp n1, c-crq dt n1 pp-f po31 n1, pp-f j n1 vvz pc-acp vvi j,
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and the true face, and beauty of Religion to wither.
and the true face, and beauty of Religion to wither.
cc dt j n1, cc n1 pp-f n1 pc-acp vvi.
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When the stars are fallen from Heaven, the teachers of truth, from the Profession of truth,When the Stars Are fallen from Heaven, the Teachers of truth, from the Profession of truth,
c-crq dt n2 vbr vvn p-acp n1, dt n2 pp-f n1, p-acp dt n1 pp-f n1,
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and set that up for truth, which sets them up in high-places:
and Set that up for truth, which sets them up in High-places:
cc vvd cst a-acp p-acp n1, r-crq vvz pno32 a-acp p-acp n2:
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when the powers of Heaven are shaken, when the pillars of the Church sink, and break asunder into so many Sects and divisions, which is as musick to Rome, but makes all walk as mourners about the streets of Jerusalem; when Religion, which should be the bond of love, is made the title and pretense of war, the somentor of that malice,
when the Powers of Heaven Are shaken, when the pillars of the Church sink, and break asunder into so many Sects and divisions, which is as music to Room, but makes all walk as mourners about the streets of Jerusalem; when Religion, which should be the bound of love, is made the title and pretense of war, the somentor of that malice,
c-crq dt n2 pp-f n1 vbr vvn, c-crq dt n2 pp-f dt n1 vvb, cc vvi av p-acp av d n2 cc n2, r-crq vbz p-acp n1 p-acp vvi, p-acp vvz d n1 c-acp n2 p-acp dt n2 pp-f np1; c-crq n1, r-crq vmd vbi dt n1 pp-f n1, vbz vvn dt n1 cc n1 pp-f n1, dt n1 pp-f d n1,
(17) sermon (DIV2)
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and bitternesse, which desiles it, and puts it to shame, and treads it under foot;
and bitterness, which desiles it, and puts it to shame, and treads it under foot;
cc n1, r-crq n2 pn31, cc vvz pn31 p-acp n1, cc vvz pn31 p-acp n1;
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5378
Now when the Sea and the waves thereof roar, when we hear the noise and tumult of the people, which is as the raging of the Sea,
Now when the Sea and the waves thereof roar, when we hear the noise and tumult of the people, which is as the raging of the Sea,
av c-crq dt n1 cc dt n2 av vvi, c-crq pns12 vvb dt n1 cc n1 pp-f dt n1, r-crq vbz p-acp dt j-vvg pp-f dt n1,
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5379
but ebbing and flowing with more uncertainty, and from a cause lesse known; Now in this draught and resemblance of the end of the World:
but ebbing and flowing with more uncertainty, and from a cause less known; Now in this draught and resemblance of the end of the World:
cc-acp vvg cc vvg p-acp dc n1, cc p-acp dt n1 av-dc vvn; av p-acp d n1 cc n1 pp-f dt n1 pp-f dt n1:
(17) sermon (DIV2)
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when he thus speaks to us in the whirl-winde, when he thus knocks with his hammer,
when he thus speaks to us in the whirlwind, when he thus knocks with his hammer,
c-crq pns31 av vvz p-acp pno12 p-acp dt n1, c-crq pns31 av vvz p-acp po31 n1,
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5381
when he calls thus loud unto us, turn ye, turn ye, now let us bow down our heads,
when he calls thus loud unto us, turn you, turn you, now let us bow down our Heads,
c-crq pns31 vvz av av-j p-acp pno12, vvb pn22, vvb pn22, av vvb pno12 vvi a-acp po12 n2,
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5382
and in all humility answer him; Ecce accedimus, Behold we come unto thee; For thou art our Lord and God.
and in all humility answer him; Ecce accedimus, Behold we come unto thee; For thou art our Lord and God.
cc p-acp d n1 vvb pno31; fw-la fw-la, vvb pns12 vvb p-acp pno21; p-acp pns21 n1 po12 n1 cc np1.
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5383
For, as our Saviour speaks of offences:
For, as our Saviour speaks of offences:
p-acp, c-acp po12 n1 vvz pp-f n2:
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5384
so may we of these Judgements and Terrours, which he sends to fright us to him:
so may we of these Judgments and Terrors, which he sends to fright us to him:
av vmb pns12 pp-f d n2 cc n2, r-crq pns31 vvz pc-acp vvi pno12 p-acp pno31:
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5385
Necesse est ut veniant, It must needs be that they come not only necessitate consequentiae by a necessity of consequence, supposing the condition of our nature,Necessary est ut veniant, It must needs be that they come not only necessitate consequentiae by a necessity of consequence, supposing the condition of our nature,
n1 fw-la fw-la fw-la, pn31 vmb av vbi d pns32 vvb xx av-j n1 fw-la p-acp dt n1 pp-f n1, vvg dt n1 pp-f po12 n1,
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and the changes, and chances of a sinful world;
and the changes, and chances of a sinful world;
cc dt n2, cc n2 pp-f dt j n1;
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or rather supposing the corruption of mens manners, which can produce nothing but tumult and sedition,
or rather supposing the corruption of men's manners, which can produce nothing but tumult and sedition,
cc av-c vvg dt n1 pp-f ng2 n2, r-crq vmb vvi pix cc-acp n1 cc n1,
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but plagues and famine, and war, (for what other fruit can grow upon such evil trees?) but necessitate finis, in respect of the end, for which they are sent;
but plagues and famine, and war, (for what other fruit can grow upon such evil trees?) but necessitate finis, in respect of the end, for which they Are sent;
cc-acp n2 cc n1, cc n1, (c-acp r-crq j-jn n1 vmb vvi p-acp d j-jn n2?) cc-acp n1 fw-la, p-acp n1 pp-f dt n1, p-acp r-crq pns32 vbr vvn;
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5389
for which God, in whose power both men, and their actions are, doth not onely, not hinder them by his mighty hand,
for which God, in whose power both men, and their actions Are, does not only, not hinder them by his mighty hand,
p-acp r-crq np1, p-acp rg-crq n1 d n2, cc po32 n2 vbr, vdz xx av-j, xx vvi pno32 p-acp po31 j n1,
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5390
but permits them, and by a kinde of providence sends them upon us, partly for our trial, but especially for our amendment;
but permits them, and by a kind of providence sends them upon us, partly for our trial, but especially for our amendment;
cc-acp vvz pno32, cc p-acp dt n1 pp-f n1 vvz pno32 p-acp pno12, av p-acp po12 n1, cc-acp av-j c-acp po12 n1;
(17) sermon (DIV2)
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5391
that finding Gall, and worm-wood upon every pleasure, and vanity of the world;
that finding Gall, and wormwood upon every pleasure, and vanity of the world;
d vvg n1, cc n1 p-acp d n1, cc n1 pp-f dt n1;
(17) sermon (DIV2)
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5392
finding no rest for our feet in these tumultuous waves, we may flee to the Ark,
finding no rest for our feet in these tumultuous waves, we may flee to the Ark,
vvg dx n1 p-acp po12 n2 p-acp d j n2, pns12 vmb vvi p-acp dt n1,
(17) sermon (DIV2)
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5393
and turn to him, with our whole heart. And certainly, if they work not this effect, they will a far worse;
and turn to him, with our Whole heart. And Certainly, if they work not this Effect, they will a Far Worse;
cc vvb p-acp pno31, p-acp po12 j-jn n1. cc av-j, cs pns32 vvb xx d n1, pns32 vmb dt av-j jc;
(17) sermon (DIV2)
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5394
if they do not set a period to our sin, they are then but the beginnings of sorrow, NONLATINALPHABET saith Naz. but a prologue to that long and lasting Tragedy, the sad Types,
if they do not Set a Period to our since, they Are then but the beginnings of sorrow, Says Nazareth but a prologue to that long and lasting Tragedy, the sad Types,
cs pns32 vdb xx vvi dt n1 p-acp po12 n1, pns32 vbr av p-acp dt n2 pp-f n1, vvz np1 p-acp dt n1 p-acp d j cc j-vvg n1, dt j n2,
(17) sermon (DIV2)
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5395
and sorerunners of everlasting torments in the bottomlesse pit. As yet, they may be but an argument of Gods love;
and sorerunners of everlasting torments in the bottomless pit. As yet, they may be but an argument of God's love;
cc n2 pp-f j n2 p-acp dt j n1. p-acp av, pns32 vmb vbi p-acp dt n1 pp-f npg1 n1;
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the blows of a Father NONLATINALPHABET, as Basil calls them, blows to turn us out of our evil wayes;
the blows of a Father, as Basil calls them, blows to turn us out of our evil ways;
dt n2 pp-f dt n1, c-acp np1 vvz pno32, vvz p-acp vvb pno12 av pp-f po12 j-jn n2;
(17) sermon (DIV2)
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5397
Oh soelicem servum cujus emendationi instat Dominus, cui dignatur irasci, saith Tert. Oh happy servant, whom God takes such care to amend, whom he thus diggs about,O soelicem servum cujus Emendation Instant Dominus, cui Dignatur Irascible, Says Tert O happy servant, whom God Takes such care to amend, whom he thus Diggs about,
uh fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1 uh j n1, ro-crq np1 vvz d n1 pc-acp vvi, ro-crq pns31 av n2 a-acp,
(17) sermon (DIV2)
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5398
and waters with his discipline of Affliction, whom he thus purgeth, that he may bring forth fruits meet for repentance;
and waters with his discipline of Affliction, whom he thus Purgeth, that he may bring forth fruits meet for Repentance;
cc n2 p-acp po31 n1 pp-f n1, ro-crq pns31 av vvz, cst pns31 vmb vvi av n2 vvb p-acp n1;
(17) sermon (DIV2)
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whom he loves so well, as to be angry with him, to whom he gives this great Honor and respect, as to chastise him;
whom he loves so well, as to be angry with him, to whom he gives this great Honour and respect, as to chastise him;
ro-crq pns31 vvz av av, c-acp pc-acp vbi j p-acp pno31, p-acp ro-crq pns31 vvz d j n1 cc n1, c-acp pc-acp vvi pno31;
(17) sermon (DIV2)
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quem admonendi dissimulatione non decipit, whom he thus plainly tells of his sinne and danger, and writes and imprints it, as it were, in his very Flesh; Whom admonendi dissimulation non decipit, whom he thus plainly tells of his sin and danger, and writes and imprints it, as it were, in his very Flesh;
fw-la fw-la n1 fw-la fw-la, r-crq pns31 av av-j vvz pp-f po31 n1 cc n1, cc vvz cc n2 pn31, c-acp pn31 vbdr, p-acp po31 j n1;
(17) sermon (DIV2)
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5401
whom he doth not in his Anger Dissemble with, and Deceive;
whom he does not in his Anger Dissemble with, and Deceive;
ro-crq pns31 vdz xx p-acp po31 n1 vvb p-acp, cc vvb;
(17) sermon (DIV2)
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5402
that is, whom he lets not alone, that he may ruine himself, seems to favour, that he may destroy him;
that is, whom he lets not alone, that he may ruin himself, seems to favour, that he may destroy him;
cst vbz, r-crq pns31 vvz xx av-j, cst pns31 vmb vvi px31, vvz p-acp n1, cst pns31 vmb vvi pno31;
(17) sermon (DIV2)
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not Toucheth, that he may grinde him to peeces:
not Touches, that he may grind him to Pieces:
xx vvz, cst pns31 vmb vvi pno31 p-acp n2:
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5404
Nam quanta est poena, nulla poena? not to be punished at all, is the greatest punishment of all;Nam quanta est poena, nulla poena? not to be punished At all, is the greatest punishment of all;
fw-la fw-la fw-la fw-la, fw-la fw-la? xx pc-acp vbi vvn p-acp d, vbz dt js n1 pp-f d;
(17) sermon (DIV2)
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5405
and nothing is more deplorable, then the happiness of a wicked man;
and nothing is more deplorable, then the happiness of a wicked man;
cc pix vbz av-dc j, cs dt n1 pp-f dt j n1;
(17) sermon (DIV2)
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5406
for when God is silent, and will speake no more, then he hath his Axe in his hand, to cut us Downe, that we shall beare no more fruit.
for when God is silent, and will speak no more, then he hath his Axe in his hand, to Cut us Down, that we shall bear no more fruit.
p-acp c-crq np1 vbz j, cc vmb vvi av-dx av-dc, cs pns31 vhz po31 n1 p-acp po31 n1, pc-acp vvi pno12 a-acp, cst pns12 vmb vvi av-dx dc n1.
(17) sermon (DIV2)
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5407
And such a Now, such a Time there may come;
And such a Now, such a Time there may come;
cc d dt av, d dt n1 a-acp vmb vvi;
(17) sermon (DIV2)
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5408
when God hath called againe and againe, when he hath spoken to us, and spoken within us;
when God hath called again and again, when he hath spoken to us, and spoken within us;
c-crq np1 vhz vvn av cc av, c-crq pns31 vhz vvn p-acp pno12, cc vvn p-acp pno12;
(17) sermon (DIV2)
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5409
when hee hath spoken to us from his Mercyseat, and spoken in Thunder, that he will speak no more;
when he hath spoken to us from his Mercy seat, and spoken in Thunder, that he will speak no more;
c-crq pns31 vhz vvn p-acp pno12 p-acp po31 n1, cc vvn p-acp vvb, cst pns31 vmb vvi av-dx av-dc;
(17) sermon (DIV2)
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and this no doubt hath befallen many Thousands, whom God in Justice delivered to these chaines of Darkness, to be reserved to Judgement;
and this no doubt hath befallen many Thousands, whom God in justice Delivered to these chains of Darkness, to be reserved to Judgement;
cc d dx n1 vhz vvn d crd, ro-crq np1 p-acp n1 vvn p-acp d n2 pp-f n1, pc-acp vbi vvn p-acp n1;
(17) sermon (DIV2)
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5411
whom he would not frown upon, whom he would not look upon on, whom he would not Trouble, whose eyes he would not open;
whom he would not frown upon, whom he would not look upon on, whom he would not Trouble, whose eyes he would not open;
ro-crq pns31 vmd xx vvi p-acp, ro-crq pns31 vmd xx vvi p-acp a-acp, ro-crq pns31 vmd xx vvb, rg-crq n2 pns31 vmd xx vvi;
(17) sermon (DIV2)
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to see the danger they were in;
to see the danger they were in;
pc-acp vvi dt n1 pns32 vbdr p-acp;
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5413
but as they colluded, and Trifled with him, so he laught at their folly and madnesse,
but as they colluded, and Trifled with him, so he laughed At their folly and madness,
cc-acp c-acp pns32 vvd, cc vvn p-acp pno31, av pns31 vvd p-acp po32 n1 cc n1,
(17) sermon (DIV2)
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5414
and left them to themselves to run on with pleasure, with Hope, with confidence untoucht, unrebuked, unregarded to their Destruction.
and left them to themselves to run on with pleasure, with Hope, with confidence untouched, unrebuked, unregarded to their Destruction.
cc vvd pno32 p-acp px32 pc-acp vvi a-acp p-acp n1, p-acp n1, p-acp n1 j, vvd, j p-acp po32 n1.
(17) sermon (DIV2)
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5415
All that are lost, are not in Hell, for they that are now there, were lost before, vivi, videntes { que }, even whilst they walkt in the land of the Living; lost,
All that Are lost, Are not in Hell, for they that Are now there, were lost before, Vivi, Videntes { que }, even while they walked in the land of the Living; lost,
av-d d vbr vvn, vbr xx p-acp n1, c-acp pns32 cst vbr av a-acp, vbdr vvn a-acp, fw-la, fw-la { fw-fr }, av cs pns32 vvd p-acp dt n1 pp-f dt vvg; vvn,
(17) sermon (DIV2)
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5416
when they were called upon, and would not heare;
when they were called upon, and would not hear;
c-crq pns32 vbdr vvn p-acp, cc vmd xx vvi;
(17) sermon (DIV2)
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5417
Lost in the midst of Prophets and Apostles; Lost in the Church; Lost in the Mercies of God, which they rejected;
Lost in the midst of prophets and Apostles; Lost in the Church; Lost in the mercies of God, which they rejected;
vvn p-acp dt n1 pp-f n2 cc n2; vvn p-acp dt n1; vvn p-acp dt n2 pp-f np1, r-crq pns32 vvd;
(17) sermon (DIV2)
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5418
Lost in the Judgements of God, which they slighted; Lost before they were utterly lost; Lost when they left God; and when God left them;
Lost in the Judgments of God, which they slighted; Lost before they were utterly lost; Lost when they left God; and when God left them;
vvn p-acp dt n2 pp-f np1, r-crq pns32 vvd; vvn c-acp pns32 vbdr av-j vvn; j-vvn c-crq pns32 vvd np1; cc c-crq np1 vvd pno32;
(17) sermon (DIV2)
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5419
Judas had his Name, before he hang'd himself, and before he went to his place, was the son of Perdition. It may seem strange indeed,Judas had his Name, before he hanged himself, and before he went to his place, was the son of Perdition. It may seem strange indeed,
np1 vhd po31 n1, c-acp pns31 vvn px31, cc c-acp pns31 vvd p-acp po31 n1, vbds dt n1 pp-f n1. pn31 vmb vvi j av,
(17) sermon (DIV2)
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5420
but it is True, and there is no reason it should seem strange;
but it is True, and there is no reason it should seem strange;
cc-acp pn31 vbz j, cc pc-acp vbz dx n1 pn31 vmd vvi j;
(17) sermon (DIV2)
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5421
for why should it seem strange, That God should leave us once, who have left him so often;
for why should it seem strange, That God should leave us once, who have left him so often;
c-acp q-crq vmd pn31 vvi j, cst np1 vmd vvi pno12 a-acp, r-crq vhb vvn pno31 av av;
(17) sermon (DIV2)
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5422
That when he can do no more to his Vineyard, he should pluck up the hedge, and lay it open to bring forth nothing but Briars and Thornes: That when we have Abused his Mercy, he should be angry? That when we Defy him, he should fling us off;
That when he can do no more to his Vineyard, he should pluck up the hedge, and lay it open to bring forth nothing but Briers and Thorns: That when we have Abused his Mercy, he should be angry? That when we Defy him, he should fling us off;
cst c-crq pns31 vmb vdi dx dc p-acp po31 n1, pns31 vmd vvi a-acp dt n1, cc vvb pn31 j pc-acp vvi av pix cc-acp n2 cc n2: cst c-crq pns12 vhb vvn po31 n1, pns31 vmd vbi j? cst c-crq pns12 vvb pno31, pns31 vmd vvi pno12 p-acp;
(17) sermon (DIV2)
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5423
that when we will be evill, he should let us alone. It is our owne folly, that makes it a Paxadox;
that when we will be evil, he should let us alone. It is our own folly, that makes it a Paxadox;
cst c-crq pns12 vmb vbi j-jn, pns31 vmd vvi pno12 av-j. pn31 vbz po12 d n1, cst vvz pn31 dt n1;
(17) sermon (DIV2)
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5424
our Ignorance of our selves, and our God; Our High, and vile esteme we have of his Mercy;
our Ignorance of our selves, and our God; Our High, and vile esteem we have of his Mercy;
po12 n1 pp-f po12 n2, cc po12 n1; po12 j, cc j vvb pns12 vhb pp-f po31 n1;
(17) sermon (DIV2)
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5425
Our false glossing, and misinterpreting his Judgments? these have made it a Heresy, have Anathematized, and exploded it;
Our false glossing, and Misinterpreting his Judgments? these have made it a Heresy, have Anathematized, and exploded it;
po12 j vvg, cc vvg po31 n2? d vhb vvn pn31 dt n1, vhb vvn, cc vvn pn31;
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and now, any Now, any Time is soone enough with them, who will sinne, but would not be punisht;
and now, any Now, any Time is soon enough with them, who will sin, but would not be punished;
cc av, d av, d n1 vbz av av-d p-acp pno32, r-crq vmb n1, cc-acp vmd xx vbi vvn;
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who put God from them, but would not be left to themselves; who would repent, and yet sinne;
who put God from them, but would not be left to themselves; who would Repent, and yet sin;
r-crq vvd np1 p-acp pno32, cc-acp vmd xx vbi vvn p-acp px32; r-crq vmd vvi, cc av n1;
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would be saved, but not Now. These are the Soloecismes of Delay, the contradictions and Absurdities of wilfull sinrs;
would be saved, but not Now. These Are the Solecisms of delay, the contradictions and Absurdities of wilful sinrs;
vmd vbi vvn, cc-acp xx av. d vbr dt n2 pp-f n1, dt n2 cc n2 pp-f j n2;
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and all such who would Turn, yet will goe on in their sinne. It were easy to fill our mouth with Arguments;
and all such who would Turn, yet will go on in their sin. It were easy to fill our Mouth with Arguments;
cc d d r-crq vmd vvi, av vmb vvi a-acp p-acp po32 n1. pn31 vbdr j pc-acp vvi po12 n1 p-acp n2;
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but Delay in our on-sets and progresse to Eternity, is of so foule and monstrous an aspect, that there need no Tongue of Men or Angels to set forth the horror of it:
but delay in our onsets and progress to Eternity, is of so foul and monstrous an aspect, that there need no Tongue of Men or Angels to Set forth the horror of it:
cc-acp vvb p-acp po12 j cc n1 p-acp n1, vbz pp-f av j cc j dt n1, cst pc-acp vvi dx n1 pp-f n2 cc n2 pc-acp vvi av dt n1 pp-f pn31:
(17) sermon (DIV2)
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every Eye that sees it, must needs turne it self away; every thought that receives it, must distast, and condemn it;
every Eye that sees it, must needs turn it self away; every Thought that receives it, must distaste, and condemn it;
d n1 cst vvz pn31, vmb av vvi pn31 n1 av; d n1 cst vvz pn31, vmb n1, cc vvi pn31;
(17) sermon (DIV2)
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even the Heart, that is deceived with it, cannot but tremble at it. Amongst so many that have perished;
even the Heart, that is deceived with it, cannot but tremble At it. among so many that have perished;
av dt n1, cst vbz vvn p-acp pn31, vmbx p-acp vvi p-acp pn31. p-acp av d cst vhb vvn;
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5433
amongst so many, that may perish by it, it never yer found one Patron, any one man, that had a good word for it,
among so many, that may perish by it, it never year found one Patron, any one man, that had a good word for it,
p-acp av d, cst vmb vvi p-acp pn31, pn31 av n1 vvd crd n1, d crd n1, cst vhd dt j n1 p-acp pn31,
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5434
or did dare to say, It were not a sinne to trust to it: Even when we Delay, we condemne our selves, and yet still Hope, and still Delay;
or did Dare to say, It were not a sin to trust to it: Even when we delay, we condemn our selves, and yet still Hope, and still delay;
cc vdd vvi pc-acp vvi, pn31 vbdr xx dt n1 pc-acp vvi p-acp pn31: av-j c-crq pns12 vvi, pns12 vvb po12 n2, cc av av vvb, cc av vvb;
(17) sermon (DIV2)
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wee condemne it in others, and of those who have been long evill, wee are too ready to say, They will never be good.
we condemn it in Others, and of those who have been long evil, we Are too ready to say, They will never be good.
pns12 vvb pn31 p-acp n2-jn, cc pp-f d r-crq vhb vbn av-j j-jn, pns12 vbr av j pc-acp vvi, pns32 vmb av-x vbi j.
(17) sermon (DIV2)
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Hee that hearkens to the call, and Turnes at the first sound of it, condemnes it,
He that hearkens to the call, and Turns At the First found of it, condemns it,
pns31 cst vvz p-acp dt n1, cc vvz p-acp dt ord n1 pp-f pn31, vvz pn31,
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for he flings it off, as if Death were in it;
for he flings it off, as if Death were in it;
c-acp pns31 vvz pn31 a-acp, c-acp cs n1 vbdr p-acp pn31;
(17) sermon (DIV2)
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5438
Hee that expects an houre, when the Houre is Now, condemnes it, condemnes it by his very expectation, condemnes it by his fear? for he that doth but hope for such an houre, cannot but entertain some fear that it might never come;
He that expects an hour, when the Hour is Now, condemns it, condemns it by his very expectation, condemns it by his Fear? for he that does but hope for such an hour, cannot but entertain Some Fear that it might never come;
pns31 cst vvz dt n1, c-crq dt n1 vbz av, vvz pn31, vvz pn31 p-acp po31 j n1, vvz pn31 p-acp po31 n1? c-acp pns31 cst vdz p-acp n1 p-acp d dt n1, vmbx p-acp vvi d n1 cst pn31 vmd av-x vvi;
(17) sermon (DIV2)
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and so conclude against himself, that, that opportunity which hath a being, and subsistence, is far better,
and so conclude against himself, that, that opportunity which hath a being, and subsistence, is Far better,
cc av vvb p-acp px31, cst, cst n1 r-crq vhz dt vbg, cc n1, vbz av-j av-jc,
(17) sermon (DIV2)
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5440
and to be preferred before that which love of vanity, and his hope hath made up;
and to be preferred before that which love of vanity, and his hope hath made up;
cc pc-acp vbi vvn p-acp d r-crq n1 pp-f n1, cc po31 n1 vhz vvn a-acp;
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5441
which is Nothing, but in expectation:
which is Nothing, but in expectation:
r-crq vbz np1, p-acp p-acp n1:
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5442
thus we delay and check, and comfort our selves, and yet delay, and destroy our selves,
thus we Delay and check, and Comfort our selves, and yet Delay, and destroy our selves,
av pns12 vvb cc vvi, cc vvi po12 n2, cc av vvb, cc vvi po12 n2,
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5443
and look for Salvation in medio Gehennae saith Bern. in the midst of Hell, which is wrought already,
and look for Salvation in medio Gehenna Says Bern. in the midst of Hell, which is wrought already,
cc vvb p-acp n1 p-acp fw-la np1 vvz np1 p-acp dt n1 pp-f n1, r-crq vbz vvn av,
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and must be wrought out by us in medio terrae in the midst of the earth. For Conclusion then;
and must be wrought out by us in medio terrae in the midst of the earth. For Conclusion then;
cc vmb vbi vvn av p-acp pno12 p-acp fw-la fw-la p-acp dt n1 pp-f dt n1. p-acp n1 av;
(17) sermon (DIV2)
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Turne ye, Turne yee, That is, Turn ye Now: There is but one Now; There may be many more: but most True it is;Turn you, Turn ye, That is, Turn you Now: There is but one Now; There may be many more: but most True it is;
vvb pn22, vvb pn22, cst vbz, vvb pn22 av: a-acp vbz p-acp crd av; a-acp vmb vbb d av-dc: cc-acp av-ds j pn31 vbz;
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There is but One. Tene quod certum, Dimitte, quod incertum, saith Austin: let us lay hold on that which is certainly ours, let us not send our Thoughts, There is but One. Tene quod certum, Dimity, quod incertum, Says Austin: let us lay hold on that which is Certainly ours, let us not send our Thoughts,
a-acp vbz p-acp crd. fw-la fw-la fw-la, vvb, fw-la fw-la, vvz np1: vvb pno12 vvi vvi p-acp d r-crq vbz av-j png12, vvb pno12 xx vvi po12 n2,
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and hopes afarr off, to that which hath no better foundation to rest on, then uncertainty it self;
and hope's afar off, to that which hath no better Foundation to rest on, then uncertainty it self;
cc n2 av a-acp, p-acp cst r-crq vhz dx jc n1 pc-acp vvi a-acp, cs n1 pn31 n1;
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5448
let us not hope to raise Eternity upon a Thought of that which may bee, or rather of that, which may not be; For we may as well consult and determine what we will do when we are dead,
let us not hope to raise Eternity upon a Thought of that which may be, or rather of that, which may not be; For we may as well consult and determine what we will do when we Are dead,
vvb pno12 xx vvi pc-acp vvi n1 p-acp dt n1 pp-f d r-crq vmb vbi, cc av-c pp-f d, r-crq vmb xx vbi; p-acp pns12 vmb a-acp av vvi cc vvi r-crq pns12 vmb vdi c-crq pns12 vbr j,
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as what we will doe in this kind, Hereaster; and if it be never wrought out of its contingency;
as what we will do in this kind, Hereaster; and if it be never wrought out of its contingency;
c-acp r-crq pns12 vmb vdi p-acp d n1, av; cc cs pn31 vbb av-x vvn av pp-f po31 n1;
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5450
if it never come to passe, the difference is not great; For that which may be, and that which never shall be, may be the same.
if it never come to pass, the difference is not great; For that which may be, and that which never shall be, may be the same.
cs pn31 av-x vvi pc-acp vvi, dt n1 vbz xx j; c-acp d r-crq vmb vbi, cc cst r-crq av-x vmb vbi, vmb vbi dt d.
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5451
That which may be, and may not be, hath no Entity at all, and so cannot be the object of our Knowledge,
That which may be, and may not be, hath no Entity At all, and so cannot be the Object of our Knowledge,
d r-crq vmb vbi, cc vmb xx vbi, vhz dx n1 p-acp d, cc av vmbx vbi dt n1 pp-f po12 n1,
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5452
nor beare either an Affirmation, or Negation;
nor bear either an Affirmation, or Negation;
ccx vvi d dt n1, cc n1;
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and wilt thou settle a Resolution on such a Contingency? Resolve to doe that at such a Time, which thou canst not tell,
and wilt thou settle a Resolution on such a Contingency? Resolve to do that At such a Time, which thou Canst not tell,
cc vm2 pns21 vvi dt n1 p-acp d dt n1? vvb pc-acp vdi d p-acp d dt n1, r-crq pns21 vm2 xx vvi,
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whether it will ever come or no? Resolve upon that, of which thou canst neither affirme,
whither it will ever come or no? Resolve upon that, of which thou Canst neither affirm,
cs pn31 vmb av vvi cc av-dx? vvb p-acp d, pp-f r-crq pns21 vm2 av-dx vvi,
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5455
nor deny, that it shall ever be? wilt thou hazard the favour of God, thy soul,
nor deny, that it shall ever be? wilt thou hazard the favour of God, thy soul,
ccx vvi, cst pn31 vmb av vbi? vm2 pns21 vvi dt n1 pp-f np1, po21 n1,
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5456
and Salvation upon the hope of that, which is not, and may be nothing? This were to let go Juno and embrace a cloud;
and Salvation upon the hope of that, which is not, and may be nothing? This were to let go Juno and embrace a cloud;
cc n1 p-acp dt n1 pp-f d, r-crq vbz xx, cc vmb vbi pix? d vbdr pc-acp vvi vvi np1 cc vvi dt n1;
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5457
to set thy happinesse on the cast of a die, to call the things that are not,
to Set thy happiness on the cast of a die, to call the things that Are not,
pc-acp vvi po21 n1 p-acp dt n1 pp-f dt n1, pc-acp vvi dt n2 cst vbr xx,
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5458
as if they were (but in vain) in brief, to set up an Idol, a false hope, a gilded nothing,
as if they were (but in vain) in brief, to Set up an Idol, a false hope, a gilded nothing,
c-acp cs pns32 vbdr (p-acp p-acp j) p-acp j, pc-acp vvi a-acp dt n1, dt j n1, dt vvn pix,
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5459
and fall down, and worship it, and forsake that present opportunity, which is the voice of God,
and fallen down, and worship it, and forsake that present opportunity, which is the voice of God,
cc vvi a-acp, cc vvb pn31, cc vvi d j n1, r-crq vbz dt n1 pp-f np1,
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5460
and bespeaks us to make no more delayes, but to turn Now. The word now sounds, and let us hearken now:
and bespeaks us to make no more delays, but to turn Now. The word now sounds, and let us harken now:
cc vvz pno12 pc-acp vvi av-dx dc n2, cc-acp p-acp vvb av. dt n1 av vvz, cc vvb pno12 vvi av:
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5461
we have been told by him, and we have been told by them, who had it from Christ,
we have been told by him, and we have been told by them, who had it from christ,
pns12 vhb vbn vvn p-acp pno31, cc pns12 vhb vbn vvn p-acp pno32, r-crq vhd pn31 p-acp np1,
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5462
as Christ had it from his Father, that now is the acceptable time, now is the day of Salvation, and we were never yet told of any other day.
as christ had it from his Father, that now is the acceptable time, now is the day of Salvation, and we were never yet told of any other day.
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5463
For did ever yet any Prophet or Apostle exhort you to turn to morrow? At what time soever, is not when you please;
For did ever yet any Prophet or Apostle exhort you to turn to morrow? At what time soever, is not when you please;
p-acp vdd av av d n1 cc np1 vvb pn22 p-acp vvb p-acp n1? p-acp r-crq n1 av, vbz xx c-crq pn22 vvb;
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5464
but though you have not yet lest your evil wayes, yet now you may turn. At what time soever, is now. Divinity,
but though you have not yet lest your evil ways, yet now you may turn. At what time soever, is now. Divinity,
cc-acp cs pn22 vhb xx av cs po22 j-jn n2, av av pn22 vmb vvi. p-acp r-crq n1 av, vbz av. n1,
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5465
or the Doctrine of the Gospel is practical, and considers not contingencies, but necessaries;
or the Doctrine of the Gospel is practical, and considers not contingencies, but necessaries;
cc dt n1 pp-f dt n1 vbz j, cc vvz xx n2, p-acp n2-j;
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5466
In it there is nothing presented to us in the futurtense, but Salvation; which is a thing of another world:
In it there is nothing presented to us in the futurtense, but Salvation; which is a thing of Another world:
p-acp pn31 pc-acp vbz pix vvn p-acp pno12 p-acp dt n1, cc-acp n1; r-crq vbz dt n1 pp-f j-jn n1:
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5467
the means are all derived to us in the present, To day if you will hear his voice;
the means Are all derived to us in the present, To day if you will hear his voice;
dt n2 vbr d vvn p-acp pno12 p-acp dt j, p-acp n1 cs pn22 vmb vvi po31 n1;
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5468
Deny your selves, take up your Crosse;
Deny your selves, take up your Cross;
vvb po22 n2, vvb a-acp po22 n1;
(17) sermon (DIV2)
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5469
mortifie your fleshly lusts to day, beleeve now, love him now, hope in him now; that which is to come,
mortify your fleshly Lustiest to day, believe now, love him now, hope in him now; that which is to come,
vvi po22 j n2 p-acp n1, vvb av, vvb pno31 av, vvb p-acp pno31 av; cst r-crq vbz pc-acp vvi,
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5470
or may be, in respect of our duty, is not considerable in that science, but left in his hands, who is the Ancient of dayes; who is eternal, who may indulge as many opportunities,
or may be, in respect of our duty, is not considerable in that science, but left in his hands, who is the Ancient of days; who is Eternal, who may indulge as many opportunities,
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(17) sermon (DIV2)
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5471
as in wisdom, be shall think fit, but his command is Now, who may receive us at any time,
as in Wisdom, be shall think fit, but his command is Now, who may receive us At any time,
c-acp p-acp n1, vbb vmb vvi j, p-acp po31 n1 vbz av, r-crq vmb vvi pno12 p-acp d n1,
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5472
but bindes us to the present. We have been told, nay, we can tell our selves;
but binds us to the present. We have been told, nay, we can tell our selves;
cc-acp vvz pno12 p-acp dt j. pns12 vhb vbn vvn, uh-x, pns12 vmb vvi po12 n2;
(17) sermon (DIV2)
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5473
that now is better then to morrow;
that now is better then to morrow;
d av vbz jc cs p-acp n1;
(17) sermon (DIV2)
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5474
that we have but one day, and moment; which we can call ours, and after that, Time may be •o more:
that we have but one day, and moment; which we can call ours, and After that, Time may be •o more:
cst pns12 vhb cc-acp crd n1, cc n1; r-crq pns12 vmb vvi png12, cc p-acp d, n1 vmb vbi av av-dc:
(17) sermon (DIV2)
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5475
we have heard, that delay is a Tyrant, a Pharaoh, and layes more work upon us, doubles,
we have herd, that Delay is a Tyrant, a Pharaoh, and lays more work upon us, doubles,
pns12 vhb vvn, cst vvb vbz dt n1, dt np1, cc vvz dc n1 p-acp pno12, vvz,
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5476
& trebles, nay, infinitely multiplies our Task, and yet allows, us no straw, withdraws the means;
& trebles, nay, infinitely multiplies our Task, and yet allows, us no straw, withdraws the means;
cc vvz, uh-x, av-j vvz po12 n1, cc av vvz, pno12 dx n1, vvz dt n2;
(17) sermon (DIV2)
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5477
the helps and advantages we had to turn, or else makes us weak and impotent, lesse able to use them:
the helps and advantages we had to turn, or Else makes us weak and impotent, less able to use them:
dt n2 cc n2 pns12 vhd p-acp vvb, cc av vvz pno12 j cc j, av-dc j pc-acp vvi pno32:
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5478
delivers us over to more difficulties, more pangs, and troubles, and more tormenting Agonies, then we should have felt,
delivers us over to more difficulties, more pangs, and Troubles, and more tormenting Agonies, then we should have felt,
vvz pno12 p-acp p-acp dc n2, dc n2, cc n2, cc av-dc j-vvg n2, cs pns12 vmd vhi vvn,
(17) sermon (DIV2)
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5479
if we had cast her off, and begun betimes.
if we had cast her off, and begun betimes.
cs pns12 vhd vvn pno31 a-acp, cc vvn av.
(17) sermon (DIV2)
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5480
And shall we yet delay? we have heard, that it is a sinne to delay,
And shall we yet Delay? we have herd, that it is a sin to Delay,
cc vmb pns12 av vvi? pns12 vhb vvn, cst pn31 vbz dt n1 pc-acp vvi,
(17) sermon (DIV2)
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5481
and makes sinne yet more sinful; that it is the devils first heave, to throw us into that Gulph, out of which we shall have neither power, nor will to come;
and makes sin yet more sinful; that it is the Devils First heave, to throw us into that Gulf, out of which we shall have neither power, nor will to come;
cc vvz n1 av av-dc j; cst pn31 vbz dt n2 ord vvi, pc-acp vvi pno12 p-acp d n1, av pp-f r-crq pns12 vmb vhi dx n1, ccx vmb pc-acp vvi;
(17) sermon (DIV2)
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5482
that it is a leading sin, the forerunner to the sin against the Holy Ghost; which shall never be forgiven;
that it is a leading since, the forerunner to the since against the Holy Ghost; which shall never be forgiven;
cst pn31 vbz dt j-vvg n1, dt n1 p-acp dt n1 p-acp dt j n1; r-crq vmb av-x vbi vvn;
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5483
and shall we yet delay? we have been taught, that it is a high presumption to leave Christ working out his part of the covenant in his blood, which was once shed for us, and intercedes for us,
and shall we yet Delay? we have been taught, that it is a high presumption to leave christ working out his part of the Covenant in his blood, which was once shed for us, and intercedes for us,
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(17) sermon (DIV2)
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5484
for ever, and wilfully to neglect our part, and drive it off, from time to time;
for ever, and wilfully to neglect our part, and drive it off, from time to time;
c-acp av, cc av-j pc-acp vvi po12 n1, cc vvi pn31 a-acp, p-acp n1 p-acp n1;
(17) sermon (DIV2)
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5485
from the cheerfulnesse, and vigor of youth, to the dulnesse and lazinesse of old age, to withered hands,
from the cheerfulness, and vigor of youth, to the dulness and laziness of old age, to withered hands,
p-acp dt n1, cc n1 pp-f n1, p-acp dt n1 cc n1 pp-f j n1, p-acp j-vvn n2,
(17) sermon (DIV2)
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5486
& trembling joynts, to weak memories, heavy hearts, and dull understandings; to the unactive amazednes; the would but cannot of a bedrid-sinner;
& trembling Joints, to weak memories, heavy hearts, and dull understandings; to the unactive amazedness; the would but cannot of a bedrid-sinner;
cc j-vvg n2, p-acp j n2, j n2, cc j n2; p-acp dt j n1; dt vmd p-acp vmbx pp-f dt n1;
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5487
then to strive against sin, when we are to struggle with our disease, then to do it,
then to strive against since, when we Are to struggle with our disease, then to do it,
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when we can do nothing, and so, when we cannot finish and perfect our Repentance, fill,
when we can do nothing, and so, when we cannot finish and perfect our Repentance, fill,
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and make it up in a Though, or Sigh, a faint and sick acknowledgement, which are rather sad Remonstrances against our former neglect and delay,
and make it up in a Though, or Sighs, a faint and sick acknowledgement, which Are rather sad Remonstrances against our former neglect and Delay,
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then Infallible Testimonies, or Demonstrative Declarations of a wounded, and Broken Heart. This we have been told, and shall wee yet delay? in brief:
then Infallible Testimonies, or Demonstrative Declarations of a wounded, and Broken Heart. This we have been told, and shall we yet Delay? in brief:
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we have been taught, That Delay, if we cut it not off betimes, will at last cut us out of the Covenant of Grace;
we have been taught, That delay, if we Cut it not off betimes, will At last Cut us out of the Covenant of Grace;
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That it will make the Gospel, as killing as the Law; The Promises, which are yea, and Amen, Nothing to us;
That it will make the Gospel, as killing as the Law; The Promises, which Are yea, and Amen, Nothing to us;
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that it will make a Gracious God, a consuming fire, and Jesus a Destroyer:
that it will make a Gracious God, a consuming fire, and jesus a Destroyer:
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That a dying man can no more Turne to God, then the Dead prayse him; That after we have thus scared our Consciences, drawn out our life in a continued disobedience, the Gospel is sealed up,
That a dying man can no more Turn to God, then the Dead praise him; That After we have thus scared our Consciences, drawn out our life in a continued disobedience, the Gospel is sealed up,
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and concernes us not at the houre of Death, who would not lay hold of one houre of our life, to Turne in;
and concerns us not At the hour of Death, who would not lay hold of one hour of our life, to Turn in;
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and therefore cannot goe the same ordinary way to heaven with the Apostles, and Martyrs,
and Therefore cannot go the same ordinary Way to heaven with the Apostles, and Martyrs,
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and the souls of just men made perfect, with those who have put off the old man, and put on the new, with those who have escaped the pollutions of the world, and were never againe entangled in them: but are left to that Mercy which was never promised,
and the Souls of just men made perfect, with those who have put off the old man, and put on the new, with those who have escaped the pollutions of the world, and were never again entangled in them: but Are left to that Mercy which was never promised,
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and which they have little reason to hope for, who have so much abused it, to their own perdition.
and which they have little reason to hope for, who have so much abused it, to their own perdition.
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All that can be said, is scarce worth their Hearing; Non dico, salvabuntur; non dico, Damnabuntur, we cannot say, they shall be saved:
All that can be said, is scarce worth their Hearing; Non dico, salvabuntur; non dico, Damnabuntur, we cannot say, they shall be saved:
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we cannot say, they shall be Damned: They may be safe, but of this we cannot be sure;
we cannot say, they shall be Damned: They may be safe, but of this we cannot be sure;
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because we have no Revelation for it, but rathere for the contrary, onely God is not bound to Rules and Lawes, as man is; no, not to his owne;
Because we have no Revelation for it, but rathere for the contrary, only God is not bound to Rules and Laws, as man is; no, not to his own;
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but keepes to himself his Supreame right and power entire, and may doe what he will with his owne, and may take that for a Turne, which he hath not declared to be so;
but keeps to himself his Supreme right and power entire, and may do what he will with his own, and may take that for a Turn, which he hath not declared to be so;
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and doe that which he hath threatned he will not doe:
and do that which he hath threatened he will not do:
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but 'tis ill depending upon what God may doe; for (for ought that is revealed) he will never doe it, never doe it to him, who presumes he will, because he may; and so puts off his Turne, his Repentance to the last, leaves the ordinary way,
but it's ill depending upon what God may do; for (for ought that is revealed) he will never do it, never do it to him, who Presumest he will, Because he may; and so puts off his Turn, his Repentance to the last, leaves the ordinary Way,
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and trusts to what God may doe, out of Course;
and trusts to what God may do, out of Course;
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never doe it to a man of Belial, who runs on in his sinnes, yet looks for such a Charriot, to carry him into Heaven.
never do it to a man of Belial, who runs on in his Sins, yet looks for such a Chariot, to carry him into Heaven.
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We have no such Doctrine, nor the Church of Christ; Her voice is, Turne ye now, at Last, will be too late;
We have no such Doctrine, nor the Church of christ; Her voice is, Turn you now, At Last, will be too late;
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This is the Doctrine of the Gospel; but yet the Judgement is the Lords. And all this we have heard, and we cannot gaine-say, or confute it:
This is the Doctrine of the Gospel; but yet the Judgement is the lords. And all this we have herd, and we cannot gainsay, or confute it:
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and shall we yet delay?
and shall we yet Delay?
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Certainly if we know these Terrors of the Lord, and not Turne now; we shall hardly ever Turne. If we heare,
Certainly if we know these Terrors of the Lord, and not Turn now; we shall hardly ever Turn. If we hear,
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and beleeve this, and doe not repent, we are worse then Infidells;
and believe this, and do not Repent, we Are Worse then Infidels;
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our Faith shall helpe the Devill to accuse us, and it shall be easier for Sodom and Gomorrha, then for us;
our Faith shall help the devil to accuse us, and it shall be Easier for Sodom and Gomorrha, then for us;
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If we heare this, and still fold our hands to sleep, still Delay;
If we hear this, and still fold our hands to sleep, still delay;
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whose friends we are, if we keep his sayings, if the love of his name be,
whose Friends we Are, if we keep his sayings, if the love of his name be,
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if this noise will not stirr and move us, if this doe not startle us in our evill wayes, we have good reason to feare, we shall never awake, till the last Trump;
if this noise will not stir and move us, if this do not startle us in our evil ways, we have good reason to Fear, we shall never awake, till the last Trump;
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till that day, till the last Day, which is a Day of Judgement, as this our day, is of Repentance. We say we beleeve it;
till that day, till the last Day, which is a Day of Judgement, as this our day, is of Repentance. We say we believe it;
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that now heaven is offered, and now we must strive to enter in; we say, we pray for it, we hope for it; we long for it;
that now heaven is offered, and now we must strive to enter in; we say, we pray for it, we hope for it; we long for it;
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if we do, Then Now is the Time;
if we do, Then Now is the Time;
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Festina fides, Alacris Devotio, spes impigra, saith Saint Ambrose, Faith is on the wing, and carries us along, with the speed of a Thought, through all difficulties, through all distasts, Festina fides, Alacris Devotion, spes impigra, Says Saint Ambrose, Faith is on the wing, and carries us along, with the speed of a Thought, through all difficulties, through all distastes,
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and affrightments, and will not let us stay one moment in the house of vanity, in any slippery place, where we may fall, and perish:
and affrightments, and will not let us stay one moment in the house of vanity, in any slippery place, where we may fallen, and perish:
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Devotion is full of Heat, and Activity; and Hope that is deferr'd is an Affliction. If we are lead by the Spirit of God, we are lead apace;
Devotion is full of Heat, and Activity; and Hope that is deferred is an Affliction. If we Are led by the Spirit of God, we Are led apace;
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drawne suddenly out of those wayes, which lead unto death;
drawn suddenly out of those ways, which led unto death;
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we are called upon to escape for our lives, and not to look behind us, and (as it was said of Cyprian ) we are at our journeys end,
we Are called upon to escape for our lives, and not to look behind us, and (as it was said of Cyprian) we Are At our journeys end,
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as soon as we fet out. God speakes, and we heare;
as soon as we fetched out. God speaks, and we hear;
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he begins good thoughts in us, and we nourish them to that strength, that they break forth into Action;
he begins good thoughts in us, and we nourish them to that strength, that they break forth into Actium;
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he poures forth his Grace, and we receive it; he makes his benefits his lure, and we come to his hand;
he pours forth his Grace, and we receive it; he makes his benefits his lure, and we come to his hand;
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he thunders from heaven, and we fall down before him.
he Thunders from heaven, and we fallen down before him.
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In brief, Repentance is as our Passeover; and by it we sacrifice our heart, and we doe it in the Bitternesse of our Soul,
In brief, Repentance is as our Passover; and by it we sacrifice our heart, and we do it in the Bitterness of our Soul,
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and we do it in hast; and so passe from Death, to Life, from darknesse, to Light, from our evill wayes, to the Obedince of Faith: and God passeth over us;
and we do it in haste; and so pass from Death, to Life, from darkness, to Light, from our evil ways, to the obedience of Faith: and God passes over us;
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sees the blood our wounded Spirits, our Teares, our Contrition, and will not now destroy us;
sees the blood our wounded Spirits, our Tears, our Contrition, and will not now destroy us;
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but feeing us so soon, so farre removed from our Evill wayes, will favour us, and shine upon us;
but feeing us so soon, so Far removed from our Evil ways, will favour us, and shine upon us;
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and in the light of his Countenance we shall walke on from strength to strength, through all the hardship,
and in the Light of his Countenance we shall walk on from strength to strength, through all the hardship,
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and Troubles of a continued Race, to that Rest and Peace, which is Everlasting. Thus much of the first property of Repentance;
and Troubles of a continued Raze, to that Rest and Peace, which is Everlasting. Thus much of the First property of Repentance;
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malorum vestigia quasi in Salo posita, fluctuant, & prolabuntur, saith Jerom. The wicked walk in this world,malorum vestigia quasi in Salo Posita, fluctuant, & prolabuntur, Says Jerome The wicked walk in this world,
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it must be matura Conversio, a speedy, and a present Turne. Festina, & haerentis in Salo naviculae funem magis praecide, quam solve. Hier. Paulino.
it must be matura Conversion, a speedy, and a present Turn. Festina, & haerentis in Salo naviculae funem magis praecide, quam solve. Hier. Paulino.
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THE EIGHTH SERMON. PART IIII. EZEKIEL 33.11. Turne ye, Turne ye from your evill ways. For why, &c. TO stand out with God, and contend with him all our life long;
THE EIGHTH SERMON. PART IIII. EZEKIELEM 33.11. Turn you, Turn you from your evil ways. For why, etc. TO stand out with God, and contend with him all our life long;
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to try the utmost of his patience, and then in our Evening, in the shutting up of our Dayes, to bow before him, is not to Turne: nor have we any reason to conceive any Hope;
to try the utmost of his patience, and then in our Evening, in the shutting up of our Days, to bow before him, is not to Turn: nor have we any reason to conceive any Hope;
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that a faint Confession, or sigh should deliver him up to Eternity of Bliss, whom the swinge of his lusts,
that a faint Confessi, or sighs should deliver him up to Eternity of Bliss, whom the swinge of his Lustiest,
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and a multiplyed continued disobedience have carryed along without checque, or controul to his chamber and Bed,
and a multiplied continued disobedience have carried along without checque, or control to his chamber and Bed,
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and the very mouth of the Grave; who have delighted themselves in evill, till they can do no good:
and the very Mouth of the Grave; who have delighted themselves in evil, till they can do no good:
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Delay, if it ben ot fatall to all, (for we dare not give Lawes to Gods Mercy) yet we have just reason to feare;
delay, if it ben It fatal to all, (for we Dare not give Laws to God's Mercy) yet we have just reason to Fear;
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it is so to those that trust to it, and runne on in their Evill wayes, till the hand of justice is ready to cut their Thread of life,
it is so to those that trust to it, and run on in their Evil ways, till the hand of Justice is ready to Cut their Thread of life,
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and to set a period to that, and their sinnes together, Turn ye, Turn ye, that is, now: that it be not too late.
and to Set a Period to that, and their Sins together, Turn you, Turn you, that is, now: that it be not too late.
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The second property, or the Sincerity of our Turn.
The second property, or the Sincerity of our Turn.
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This ingemination hath more heat in it, not onely to hasten our motion and turn, but to make it true, and real, and sincere;
This ingemination hath more heat in it, not only to hasten our motion and turn, but to make it true, and real, and sincere;
d n1 vhz dc n1 p-acp pn31, xx av-j pc-acp vvi po12 n1 cc vvb, p-acp pc-acp vvi pn31 j, cc j, cc j;
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For when God bids us turn, he considers us not, as upon a stage, but in his Church, where every thing must be done, not acted, where all is real; not in shadow, and representation:
For when God bids us turn, he considers us not, as upon a stage, but in his Church, where every thing must be done, not acted, where all is real; not in shadow, and representation:
c-acp c-crq np1 vvz pno12 vvi, pns31 vvz pno12 xx, c-acp p-acp dt n1, cc-acp p-acp po31 n1, c-crq d n1 vmb vbi vdn, xx vvn, c-crq d vbz j; xx p-acp n1, cc n1:
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where we must be Holy, as he is Holy, perfect, as he is perfect, true as he is true:
where we must be Holy, as he is Holy, perfect, as he is perfect, true as he is true:
c-crq pns12 vmb vbi j, c-acp pns31 vbz j, j, c-acp pns31 vbz j, j c-acp pns31 vbz j:
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where we must behave our selves, as in the House of God, which is not pergula pidoris a Painters shop, where all is in shew, nothing in truth;
where we must behave our selves, as in the House of God, which is not Pergula pidoris a Painters shop, where all is in show, nothing in truth;
c-crq pns12 vmb vvi po12 n2, c-acp p-acp dt n1 pp-f np1, r-crq vbz xx fw-la fw-la dt ng1 n1, c-crq d vbz p-acp n1, pix p-acp n1;
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where not the Garments but the heart must be rent;
where not the Garments but the heart must be rend;
q-crq xx dt n2 p-acp dt n1 vmb vbi vvn;
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that as Christ our head was crucified indeed, not in shew, or in phantasme (as Marcion would have it) so we might present him a wounded soul, a bleeding Repentance, a flesth crucified,
that as christ our head was Crucified indeed, not in show, or in phantasm (as Marcion would have it) so we might present him a wounded soul, a bleeding Repentance, a flesth Crucified,
cst c-acp np1 po12 n1 vbds vvn av, xx p-acp vvi, cc p-acp n1 (c-acp np1 vmd vhi pn31) av pns12 vmd vvi pno31 dt j-vvn n1, dt j-vvg n1, dt js vvn,
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and so joyn, as it were, with Christ in a real and sincere putting away, and abolishing of sin. God is truth it self:
and so join, as it were, with christ in a real and sincere putting away, and abolishing of since. God is truth it self:
cc av vvi, c-acp pn31 vbdr, p-acp np1 p-acp dt j cc j vvg av, cc n-vvg pp-f n1. np1 vbz n1 pn31 n1:
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True and faithfull in his promises;True and faithful in his promises;
j cc j p-acp po31 n2;
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as on the waves of the sea;
as on the waves of the sea;
c-acp p-acp dt n2 pp-f dt n1;
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They very heathen could say, Odi homines Philosophâ sententiâ, ignavâ operâ.
They very heathen could say, Odin homines Philosophâ sententiâ, ignavâ operâ.
pns32 av n-jn vmd vvi, fw-la fw-la fw-la fw-la, fw-la fw-la.
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if he speak he doth it, if he command it shal stand fast, and therefore hateth a feined, forced, wavering, imaginary Repentance, to come in a vizor,
if he speak he does it, if he command it shall stand fast, and Therefore hates a feigned, forced, wavering, imaginary Repentance, to come in a vizor,
cs pns31 vvb pns31 vdz pn31, cs pns31 vvb pn31 vmb vvi av-j, cc av vvz dt j-vvn, j-vvn, vvg, j n1, pc-acp vvi p-acp dt n1,
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or disguise before him, is an abomination; nor will he give true joy for feigned sorrow, Heaven for a shadow;
or disguise before him, is an abomination; nor will he give true joy for feigned sorrow, Heaven for a shadow;
cc n1 p-acp pno31, vbz dt n1; ccx vmb pns31 vvi j n1 p-acp j-vvn n1, n1 p-acp dt n1;
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nor everlasting happinesse for a counterfeit, momentary turn, Eternity for that which is not, for that which is nothing:
nor everlasting happiness for a counterfeit, momentary turn, Eternity for that which is not, for that which is nothing:
ccx j n1 p-acp dt n-jn, j vvb, n1 p-acp d r-crq vbz xx, c-acp d r-crq vbz pix:
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For Repentance if it be not sincere, is nothing. The holy Father will tell us NONLATINALPHABET, that which is feigned is not lasting;
For Repentance if it be not sincere, is nothing. The holy Father will tell us, that which is feigned is not lasting;
p-acp n1 cs pn31 vbb xx j, vbz pix. dt j n1 vmb vvi pno12, cst r-crq vbz vvn vbz xx j;
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that which is forced failes, and ends, with that artificiall spring that turns it about;
that which is forced fails, and ends, with that artificial spring that turns it about;
cst r-crq vbz vvn vvz, cc n2, p-acp cst j n1 cst vvz pn31 a-acp;
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as we see the wheels of a clock move not, when the Plummet is on the ground,
as we see the wheels of a clock move not, when the Plummet is on the ground,
c-acp pns12 vvb dt n2 pp-f dt n1 vvb xx, c-crq dt n1 vbz p-acp dt n1,
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because the beginning of that motion is ab extrà, not from its internal Form, but from some outward violence,
Because the beginning of that motion is ab extrà, not from its internal From, but from Some outward violence,
c-acp dt n-vvg pp-f d n1 vbz zz fw-la, xx p-acp po31 j n1, cc-acp p-acp d j n1,
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or Art without, simplex recti cura, multiplex pravi, there is but one true principle of a real turn, (the fear of God) there may be very many of a false one:
or Art without, simplex recti Cure, multiplex Pravi, there is but one true principle of a real turn, (the Fear of God) there may be very many of a false one:
cc n1 p-acp, fw-la n1 fw-la, fw-la fw-la, a-acp vbz cc-acp pi j n1 pp-f dt j vvb, (dt n1 pp-f np1) pc-acp vmb vbi av d pp-f dt j pi:
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as Martin Luther sayd, that one lie had need of seven more, to draw but an apparency of truth over it, that it may passe under that name;
as Martin Luther said, that one lie had need of seven more, to draw but an apparency of truth over it, that it may pass under that name;
c-acp np1 np1 vvd, cst pi n1 vhd n1 pp-f crd dc, pc-acp vvi p-acp dt n1 pp-f n1 p-acp pn31, cst pn31 vmb vvi p-acp d n1;
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so that which is not sincere, is brought in with a troop of attendants like it self,
so that which is not sincere, is brought in with a troop of attendants like it self,
av cst r-crq vbz xx j, vbz vvn p-acp p-acp dt n1 pp-f n2-jn vvb pn31 n1,
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and must be set off with great diligence, and art; when that which is true commends it self, and needs no other hand to paint, or polish it.
and must be Set off with great diligence, and art; when that which is true commends it self, and needs no other hand to paint, or polish it.
cc vmb vbi vvn a-acp p-acp j n1, cc n1; c-crq cst r-crq vbz j vvz pn31 n1, cc av dx j-jn n1 pc-acp vvi, cc vvi pn31.
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What art and labor is required to smooth a wrinckled brow? what ceremony? what noise? what trumpets? what extermination of the countenance? what sad looks? what Tragical deportment must usher in an Hypocrite? what a penance doth he undergoe, that will be a Pharisee? how many counterfeit sighs,
What art and labour is required to smooth a wrinkled brow? what ceremony? what noise? what trumpets? what extermination of the countenance? what sad looks? what Tragical deportment must usher in an Hypocrite? what a penance does he undergo, that will be a Pharisee? how many counterfeit sighs,
q-crq n1 cc n1 vbz vvn pc-acp vvi dt j-vvn n1? q-crq n1? q-crq n1? q-crq n2? q-crq n1 pp-f dt n1? q-crq j n2? q-crq j n1 vmb vvi p-acp dt n1? q-crq dt n1 vdz pns31 vvi, cst vmb vbi dt np1? q-crq d j-jn n2,
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and forced grones? how many Fasts? how many Sermons must be the prologue to a false turn? to a Nominal turn? for we may call it turning from our evil wayes;
and forced groans? how many Fasts? how many Sermons must be the prologue to a false turn? to a Nominal turn? for we may call it turning from our evil ways;
cc j-vvn n2? q-crq d n2? q-crq d n2 vmb vbi dt n1 p-acp dt j vvi? p-acp dt j-jn vvi? c-acp pns12 vmb vvi pn31 vvg p-acp po12 j-jn n2;
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when we do but turn and look about us, to secure our selves in them; or to make way to worse: Ahab and Jezebel did so: Absolon did so: the Jows did so;
when we do but turn and look about us, to secure our selves in them; or to make Way to Worse: Ahab and Jezebel did so: Absalom did so: the Jows did so;
c-crq pns12 vdb p-acp vvb cc vvb p-acp pno12, pc-acp vvi po12 n2 p-acp pno32; cc pc-acp vvi n1 p-acp jc: np1 cc np1 vdd av: np1 vdd av: dt vvz vdd av;
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Fast to smite with the fist of wickednesse, and to make their voice to be heard on high. Fast to smite with the fist of wickedness, and to make their voice to be herd on high.
av-j pc-acp vvi p-acp dt n1 pp-f n1, cc pc-acp vvi po32 n1 pc-acp vbi vvn p-acp j.
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A false turn? wickednesse it self may work it; crast and cruelty may blow the trumpet in Sion, and sanctifie afast.
A false turn? wickedness it self may work it; Crust and cruelty may blow the trumpet in Sion, and sanctify afast.
dt j vvi? n1 pn31 n1 vmb vvi pn31; zz cc n1 vmb vvi dt n1 p-acp np1, cc vvi n1.
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A feigned repentance? Opression, policy, the love of the world, sin it self may beget it,
A feigned Repentance? Oppression, policy, the love of the world, sin it self may beget it,
dt j-vvn n1? n1, n1, dt n1 pp-f dt n1, vvb pn31 n1 vmb vvi pn31,
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And so also it is with us in our converse and walking with our God;
And so also it is with us in our converse and walking with our God;
cc av av pn31 vbz p-acp pno12 p-acp po12 n1 cc vvg p-acp po12 n1;
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as if they had some other matter in hand.
as if they had Some other matter in hand.
c-acp cs pns32 vhd d j-jn n1 p-acp n1.
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and so advance and promote it self, and be yet more sinsul, and commonly a false turn makes the fairest shew, appears in greater glory to a carnal eye, then a true;
and so advance and promote it self, and be yet more sinsul, and commonly a false turn makes the Fairest show, appears in greater glory to a carnal eye, then a true;
cc av vvi cc vvi pn31 n1, cc vbb av av-dc n1, cc av-j dt j vvb vvz dt js n1, vvz p-acp jc n1 p-acp dt j n1, cs dt j;
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ingeniosior ad excogitandum simulatio veritate, for hypocrisie is far more witty, seeks out more inventions, and many times is more diligent, and laborious, then the truth;ingeniosior ad excogitandum simulatio veritate, for hypocrisy is Far more witty, seeks out more Inventions, and many times is more diligent, and laborious, then the truth;
fw-la fw-la fw-la fw-la fw-la, p-acp n1 vbz av-j av-dc j, vvz av dc n2, cc d n2 vbz av-dc j, cc j, cs dt n1;
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because truth hath but one work, to be what it is, and takes no care for outward pomp and ostentation;
Because truth hath but one work, to be what it is, and Takes no care for outward pomp and ostentation;
c-acp n1 vhz p-acp crd n1, pc-acp vbi r-crq pn31 vbz, cc vvz dx n1 p-acp j n1 cc n1;
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nor comes forth at any time to be seen, unlesse it be to propagate it self in others.
nor comes forth At any time to be seen, unless it be to propagate it self in Others.
ccx vvz av p-acp d n1 pc-acp vbi vvn, cs pn31 vbb pc-acp vvi pn31 n1 p-acp n2-jn.
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Now by this, we may judge of our turn, whether it be right and natural or no:
Now by this, we may judge of our turn, whither it be right and natural or no:
av p-acp d, pns12 vmb vvi pp-f po12 vvi, cs pn31 vbb j-jn cc j cc dx:
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5573
For as we may make many a false turn, so there may be many false springs,
For as we may make many a false turn, so there may be many false springs,
c-acp c-acp pns12 vmb vvi d dt j vvi, av pc-acp vmb vbi d j n2,
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or principles to set us a mourning: sometimes fear may do it;
or principles to Set us a mourning: sometime Fear may do it;
cc n2 pc-acp vvi pno12 dt vvg: av n1 vmb vdi pn31;
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sometimes hope, sometimes policy, and in all the love of our selves, more then of God;
sometime hope, sometime policy, and in all the love of our selves, more then of God;
av vvb, av n1, cc p-acp d dt n1 pp-f po12 n2, av-dc cs pp-f np1;
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and then commonly our Tragedy concludes in the first scene; nay in the very prologue;
and then commonly our Tragedy concludes in the First scene; nay in the very prologue;
cc av av-j po12 n1 vvz p-acp dt ord n1; uh-x p-acp dt j n1;
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our Repentance is at an end in the very first turn, in the very first shew; Ahabs Repentance, a flash, at the Prophets thunder;
our Repentance is At an end in the very First turn, in the very First show; Ahabs Repentance, a flash, At the prophets thunder;
po12 n1 vbz p-acp dt n1 p-acp dt av ord vvi, p-acp dt av ord vvi; npg1 n1, dt n1, p-acp dt ng1 n1;
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5578
Pharaohs Repentance drove on with an East-wind, and compast about with locusts; an inconstant, false, and desultory repentance.Pharaohs Repentance drove on with an East wind, and compassed about with Locusts; an inconstant, false, and desultory Repentance.
np1 np1-n vvd a-acp p-acp dt n1, cc vvd a-acp p-acp n2; dt j, j, cc j n1.
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I cannot better compare it, then to those motions by water-works:
I cannot better compare it, then to those motions by waterworks:
pns11 vmbx av-jc vvi pn31, av p-acp d n2 p-acp n2:
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whilest the water runs, the devise turns round, and we have some History of the Bible presented to our eyes,
whilst the water runs, the devise turns round, and we have Some History of the bible presented to our eyes,
cs dt n1 vvz, dt n1 vvz av-j, cc pns12 vhb d n1 pp-f dt n1 vvd p-acp po12 n2,
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but when the water is run out, all is at an end, and we see that no more, which took our eyes with such variety of action,
but when the water is run out, all is At an end, and we see that no more, which took our eyes with such variety of actium,
cc-acp c-crq dt n1 vbz vvn av, d vbz p-acp dt n1, cc pns12 vvb cst dx av-dc, r-crq vvd po12 n2 p-acp d n1 pp-f n1,
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and so it is many times in our turn, (which is no better then a Pageant) whilest the waters of affliction beat upon us, we are in motion,
and so it is many times in our turn, (which is no better then a Pageant) whilst the waters of affliction beatrice upon us, we Are in motion,
cc av pn31 vbz d n2 p-acp po12 vvi, (r-crq vbz av-dx jc cs dt n1) cs dt n2 pp-f n1 vvd p-acp pno12, pns12 vbr p-acp n1,
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and we may present divers actions and signes of true Repentance: Our eyes may gush out with tears;
and we may present diverse actions and Signs of true Repentance: Our eyes may gush out with tears;
cc pns12 vmb vvi j n2 cc n2 pp-f j n1: po12 n2 vmb vvi av p-acp n2;
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we hang down our head, and beat our breast;
we hang down our head, and beatrice our breast;
pns12 vvb a-acp po12 n1, cc vvb po12 n1;
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our tongue, our glory may awake, and our hands may be stretched out to the poor;
our tongue, our glory may awake, and our hands may be stretched out to the poor;
po12 n1, po12 n1 vmb vvi, cc po12 n2 vmb vbi vvn av p-acp dt j;
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we may cry peccavi with David; we may put on sackcloth with Ahab; we may go forth with Peter; but when these waters of bitternesse are abated or cease,
we may cry peccavi with David; we may put on Sackcloth with Ahab; we may go forth with Peter; but when these waters of bitterness Are abated or cease,
pns12 vmb vvi fw-la p-acp np1; pns12 vmb vvi p-acp n1 p-acp np1; pns12 vmb vvi av p-acp np1; cc-acp c-crq d n2 pp-f n1 vbr vvn cc vvi,
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then our motion faileth, and our turn is at an end:
then our motion Faileth, and our turn is At an end:
cs po12 n1 vvz, cc po12 vvb vbz p-acp dt n1:
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our tears are dried up, and our tongue silent, and our hands withered, and it plainly appears, that our Turn was but artificiall, our motion counterfeit:
our tears Are dried up, and our tongue silent, and our hands withered, and it plainly appears, that our Turn was but artificial, our motion counterfeit:
po12 n2 vbr vvn a-acp, cc po12 n1 j, cc po12 n2 vvn, cc pn31 av-j vvz, cst po12 vvb vbds p-acp j, po12 n1 vvi:
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and our Repentance, but a kinde of puppit-play:
and our Repentance, but a kind of puppit-play:
cc po12 n1, cc-acp dt n1 pp-f j:
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5592
they make a profer to go and walk, but they soon sink and fall down, their motion is wavering and inconstant, and he gives the reason:
they make a proffer to go and walk, but they soon sink and fallen down, their motion is wavering and inconstant, and he gives the reason:
pns32 vvb dt n1 pc-acp vvi cc vvi, cc-acp pns32 av vvi cc vvi a-acp, po32 n1 vbz vvg cc j, cc pns31 vvz dt n1:
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5593
Fundamenta fidei solida non habent they have no sure grounding, nor doth the love of goodnesse,Fundamenta fidei Solid non habent they have no sure grounding, nor does the love of Goodness,
np1 fw-la fw-la fw-la fw-la pns32 vhb dx j vvg, ccx vdz dt n1 pp-f n1,
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5594
but some thing else thus startle and disquiet them in evil; Sauls whining at Samuels reproof:
but Some thing Else thus startle and disquiet them in evil; Saul's whining At Samuels reproof:
cc-acp d n1 av av vvi cc vvi pno32 p-acp n-jn; np1 vvg p-acp np1 n1:
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5595
Ahabs mourning and humbling himself at Elijahs Prophesie;Ahabs mourning and humbling himself At Elijahs Prophesy;
n2 vvg cc vvg px31 p-acp n2 vvb;
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5596
Felix trembling at Pauls preaching were not voluntary and natural motions, but beat out by the hammer. The loss of a kingdome: the destruction of a Family;Felix trembling At Paul's preaching were not voluntary and natural motions, but beatrice out by the hammer. The loss of a Kingdom: the destruction of a Family;
np1 vvg p-acp npg1 vvg vbr xx j-jn cc j n2, cc-acp vvd av p-acp dt n1. dt n1 pp-f dt n1: dt n1 pp-f dt n1;
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5597
the fear of judgement may drive any Saul to his prayers;
the Fear of judgement may drive any Saul to his Prayers;
dt n1 pp-f n1 vmb vvi d np1 p-acp po31 n2;
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5598
cloath any Ahab with sackcloth, and bring motum trepicationis a fit of trembling upon any Felix, loose the joynts of any Heathen.
cloth any Ahab with Sackcloth, and bring motum trepicationis a fit of trembling upon any Felix, lose the Joints of any Heathen.
n1 d np1 p-acp n1, cc vvi fw-la fw-la dt n1 pp-f vvg p-acp d np1, vvb dt n2 pp-f d j-jn.
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5599
For as it is observ'd, that the very Heathen retained some seeds of truth, and although they had no full and perfect sight of it,
For as it is observed, that the very Heathen retained Some seeds of truth, and although they had no full and perfect sighed of it,
p-acp c-acp pn31 vbz vvn, cst dt j j-jn vvd d n2 pp-f n1, cc cs pns32 vhd dx j cc j n1 pp-f pn31,
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5600
but saw it at a distance, falsum tamen ab absurdo refutarunt, yet condemned errour and falsehood by that absurdity which was visible enough,
but saw it At a distance, falsum tamen ab absurdo refutarunt, yet condemned error and falsehood by that absurdity which was visible enough,
cc-acp vvd pn31 p-acp dt n1, fw-la fw-la fw-la fw-la fw-la, av vvd n1 cc n1 p-acp d n1 r-crq vbds j av-d,
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and written as it were in its very fore-head:
and written as it were in its very forehead:
cc vvn c-acp pn31 vbdr p-acp po31 j n1:
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5602
so in the most rotten and corrupt hearts there are divinae Ʋeritatis semina, some seeds of saving knowledge,
so in the most rotten and corrupt hearts there Are Divinae Ʋeritatis semina, Some seeds of Saving knowledge,
av p-acp dt av-ds j-vvn cc j n2 pc-acp vbr fw-la fw-la fw-la, d n2 pp-f j-vvg n1,
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but choked and stifled with the love of vanity, and the cares of this world;
but choked and stifled with the love of vanity, and the Cares of this world;
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and though they do not hate sin, yet the horrour of sin, or that smart which it brings along with it, makes them sometimes turn away,
and though they do not hate since, yet the horror of since, or that smart which it brings along with it, makes them sometime turn away,
cc cs pns32 vdb xx vvi n1, av dt n1 pp-f n1, cc d n1 r-crq pn31 vvz a-acp p-acp pn31, vvz pno32 av vvi av,
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and make a seeming flight from that sin which they cannot hate. What therefore the Philosopher speaks of friendship is here very appliable:
and make a seeming flight from that since which they cannot hate. What Therefore the Philosopher speaks of friendship is Here very appliable:
cc vvi dt j-vvg n1 p-acp d n1 r-crq pns32 vmbx vvi. q-crq av dt n1 vvz pp-f n1 vbz av av j:
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that friendship is most lasting, which hath the best and furest ground, which is built and raised upon vertue:
that friendship is most lasting, which hath the best and furest ground, which is built and raised upon virtue:
cst n1 vbz av-ds j-vvg, r-crq vhz dt js cc js n1, r-crq vbz vvn cc vvn p-acp n1:
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NONLATINALPHABET, the friendship of wicked men is as unconstant, and unstable as themselves: for they want that goodnesse, which is the confirmation and bond of love. , the friendship of wicked men is as unconstant, and unstable as themselves: for they want that Goodness, which is the confirmation and bound of love.
, dt n1 pp-f j n2 vbz a-acp j, cc j p-acp px32: c-acp pns32 vvb cst n1, r-crq vbz dt n1 cc n1 pp-f n1.
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If it rise from pleasure, that's a thinner vapour then a mans life, and it appears a lesse time and then vanisheth away:
If it rise from pleasure, that's a thinner vapour then a men life, and it appears a less time and then Vanishes away:
cs pn31 vvb p-acp n1, d|vbz dt jc n1 cs dt ng1 n1, cc pn31 vvz dt av-dc n1 cc av vvz av:
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and the friend goes with it:
and the friend Goes with it:
cc dt n1 vvz p-acp pn31:
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if you lay it on riches, they have wings, and that love, which was tied to them flies away with them.
if you lay it on riches, they have wings, and that love, which was tied to them flies away with them.
cs pn22 vvb pn31 p-acp n2, pns32 vhb n2, cc d n1, r-crq vbds vvn p-acp pno32 n2 av p-acp pno32.
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Nothing can give it a sure, and firme being, but that piety, which is as lasting as the Heavens:
Nothing can give it a sure, and firm being, but that piety, which is as lasting as the Heavens:
pix vmb vvi pn31 dt j, cc j vbg, cc-acp cst n1, r-crq vbz a-acp j c-acp dt n2:
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profit and pleasure, and by-respects are but threads of towe, and when these are broken, then they, who had but one minde and soul, are two again:
profit and pleasure, and by-respects Are but threads of tow, and when these Are broken, then they, who had but one mind and soul, Are two again:
n1 cc n1, cc n2 vbr p-acp n2 pp-f vvi, cc c-crq d vbr vvn, cs pns32, r-crq vhd cc-acp crd n1 cc n1, vbr crd av:
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as it were the form and principle, that moves and carries us towards him, if we turn in his Name:
as it were the from and principle, that moves and carries us towards him, if we turn in his Name:
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but if we do it upon those false grounds, upon such motives, which will rather change our countenance,
but if we do it upon those false grounds, upon such motives, which will rather change our countenance,
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and gesture, then our minds, and make us seem good for a while, to be worse for ever after:
and gesture, then our minds, and make us seem good for a while, to be Worse for ever After:
cc n1, cs po12 n2, cc vvb pno12 vvi j p-acp dt n1, pc-acp vbi jc p-acp av a-acp:
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if we vomit up our sin to ease our stomack, and then lick it up again;
if we vomit up our since to ease our stomach, and then lick it up again;
cs pns12 vvi a-acp po12 n1 pc-acp vvi po12 n1, cc av vvi pn31 a-acp av;
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if we turn, that the flying book of curses overtake us not;
if we turn, that the flying book of curses overtake us not;
cs pns12 vvi, cst dt j-vvg n1 pp-f n2 vvb pno12 xx;
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we then give him but a single turn, nay, the shadow of a turn, for a double call;
we then give him but a single turn, nay, the shadow of a turn, for a double call;
pns12 av vvb pno31 p-acp dt j vvb, uh, dt n1 pp-f dt vvb, p-acp dt j-jn vvb;
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our Conversion is not Syncere, and True:
our Conversion is not Sincere, and True:
po12 n1 vbz xx j, cc j:
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there must be NONLATINALPHABET, something to strengthen it, that which will make us like him, will knit and unite us to him;
there must be, something to strengthen it, that which will make us like him, will knit and unite us to him;
pc-acp vmb vbi, pi pc-acp vvi pn31, cst r-crq vmb vvi pno12 vvi pno31, vmb vvi cc vvb pno12 p-acp pno31;
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our Repentance must be fully sormea in our hearts, before it speak in sorrow, or be powred forth in Teares,
our Repentance must be Fully sormea in our hearts, before it speak in sorrow, or be poured forth in Tears,
po12 n1 vmb vbi av-j n1 p-acp po12 n2, c-acp pn31 vvb p-acp n1, cc vbi vvn av p-acp n2,
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or hang down the head at a Fast, before it take the poenitentiall Habit; our Turne must be begun and continued by Faith and Obedience;
or hang down the head At a Fast, before it take the Penitential Habit; our Turn must be begun and continued by Faith and obedience;
cc vvb a-acp dt n1 p-acp dt j, c-acp pn31 vvb dt j n1; po12 vvb vmb vbi vvn cc vvn p-acp n1 cc n1;
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and then we shall not onely be Baptized in the Teares of our Repentance, but withall receive our Confirmation.
and then we shall not only be Baptised in the Tears of our Repentance, but withal receive our Confirmation.
cc cs pns12 vmb xx av-j vbi j-vvn p-acp dt n2 pp-f po12 n1, cc-acp av vvb po12 n1.
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And let us thus Turne: For first, False Repentance is a sinne greater then that I Turne from;
And let us thus Turn: For First, False Repentance is a sin greater then that I Turn from;
cc vvb pno12 av vvb: p-acp ord, j n1 vbz dt n1 jc cs cst pns11 vvb p-acp;
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because to make a shew of Hatred to that I most love, is to love it still,
Because to make a show of Hatred to that I most love, is to love it still,
c-acp pc-acp vvi dt n1 pp-f n1 p-acp cst pns11 av-ds n1, vbz pc-acp vvi pn31 av,
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and make my guilt greater by an Additionall lye, to seem to be sorry for that, I delight in:
and make my guilt greater by an Additional lie, to seem to be sorry for that, I delight in:
cc vvb po11 n1 jc p-acp dt np1 vvb, pc-acp vvi pc-acp vbi j p-acp d, pns11 vvb p-acp:
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to forsake that, I cleave to; to renounce that, which I embrace:
to forsake that, I cleave to; to renounce that, which I embrace:
pc-acp vvi d, pns11 vvb p-acp; pc-acp vvi d, r-crq pns11 vvb:
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to Turn from that, which I follow after, which makes our Condition, in some respects, worse than that of the Atheist,
to Turn from that, which I follow After, which makes our Condition, in Some respects, Worse than that of the Atheist,
p-acp vvb p-acp d, r-crq pns11 vvb a-acp, r-crq vvz po12 n1, p-acp d n2, av-jc cs d pp-f dt n1,
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For we doe not onely deny God, but deny him with a mock, which is a greater sinne,
For we do not only deny God, but deny him with a mock, which is a greater sin,
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then not to Think of him. If we Profess we Turne, and yet runne on;
then not to Think of him. If we Profess we Turn, and yet run on;
cs xx pc-acp vvi pp-f pno31. cs pns12 vvb pns12 vvb, cc av vvn a-acp;
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we sin in professing that which we do not, and we sin in not doing that which we professe:
we sin in professing that which we do not, and we sin in not doing that which we profess:
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If we professe we do it, why then doe we it not? and if we doe it not,
If we profess we do it, why then do we it not? and if we do it not,
cs pns12 vvb pns12 vdb pn31, uh-crq av vdb pns12 pn31 xx? cc cs pns12 vdb pn31 xx,
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why doe we profess it? A shew of what I should be, accuseth me,
why do we profess it? A show of what I should be, Accuseth me,
q-crq vdb pns12 vvb pn31? dt n1 pp-f r-crq pns11 vmd vbi, vvz pno11,
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for not being what I shew, as we see the Ape appeares more deformed, and ridiculous,
for not being what I show, as we see the Ape appears more deformed, and ridiculous,
c-acp xx vbg q-crq pns11 vvb, c-acp pns12 vvb dt n1 vvz av-dc vvn, cc j,
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because 'tis like a man, and a Strumpet is never more despicable, then in a Matrons stole;
Because it's like a man, and a Strumpet is never more despicable, then in a Matrons stole;
c-acp pn31|vbz av-j dt n1, cc dt n1 vbz av-x av-dc j, av p-acp dt n2 vvd;
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as Nazianzen speaks of Women, that paint themselves, NONLATINALPHABET, their Beauty shews them more deformed, because 'tis Counterfeit.
as Nazianzen speaks of Women, that paint themselves,, their Beauty shows them more deformed, Because it's Counterfeit.
c-acp np1 vvz pp-f n2, cst vvb px32,, po32 n1 vvz pno32 dc vvn, c-acp pn31|vbz n-jn.
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5640
I hate those men, who are Stoicks in word, and Epicures in Deed, whose virtue is nothing else but a bare sentence in Philosophy, with some advantage from the Gowne and Beard.
I hate those men, who Are Stoics in word, and Epicureans in Deed, whose virtue is nothing Else but a bore sentence in Philosophy, with Some advantage from the Gown and Beard.
pns11 vvb d n2, r-crq vbr njp2 p-acp n1, cc n2 p-acp n1, rg-crq n1 vbz pix av cc-acp dt j n1 p-acp n1, p-acp d n1 p-acp dt n1 cc n1.
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Sopbocles, who had no more chastity, then what he was to thank his Old Age for,Sopbocles, who had no more chastity, then what he was to thank his Old Age for,
np1, r-crq vhd dx dc n1, av q-crq pns31 vbds pc-acp vvi po31 j n1 p-acp,
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yet could lash, and with great bitterness reproach Euripides, and passe this censure upon him;
yet could lash, and with great bitterness reproach Euripides, and pass this censure upon him;
av vmd vvi, cc p-acp j n1 n1 np1, cc vvi d n1 p-acp pno31;
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That he was NONLATINALPHABET, that he was very bitter against women in his Tragedies, but more kinde then was fitting, in his Chamber.
That he was, that he was very bitter against women in his Tragedies, but more kind then was fitting, in his Chamber.
cst pns31 vbds, cst pns31 vbds av j p-acp n2 p-acp po31 n2, cc-acp av-dc j cs vbds vvg, p-acp po31 n1.
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The Comedians, to make Socrates ridiculous to the People, bring him upon the Stage, measuring the leaps of Fleas,
The Comedians, to make Socrates ridiculous to the People, bring him upon the Stage, measuring the leaps of Fleas,
dt n2, pc-acp vvi npg1 j p-acp dt n1, vvb pno31 p-acp dt n1, vvg dt n2 pp-f n2,
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and disputing, and putting it to the Question, what part it was they made a noise at;
and disputing, and putting it to the Question, what part it was they made a noise At;
cc vvg, cc vvg pn31 p-acp dt n1, r-crq n1 pn31 vbds pns32 vvd dt n1 p-acp;
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but never thought he had sufficiently exposed him to laughter, till he brought him in discoursing of Virtue,
but never Thought he had sufficiently exposed him to laughter, till he brought him in discoursing of Virtue,
cc-acp av-x vvd pns31 vhd av-j vvn pno31 p-acp n1, c-acp pns31 vvd pno31 p-acp vvg pp-f n1,
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and in his very Lecture of Morality, stealing a peece of Plate:
and in his very Lecture of Morality, stealing a piece of Plate:
cc p-acp po31 j n1 pp-f n1, vvg dt n1 pp-f n1:
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For he knew nothing could be more absurd, then for a Philosopher to play the Thief;
For he knew nothing could be more absurd, then for a Philosopher to play the Thief;
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and then too when he was prescribing the rules of Honesty.
and then too when he was prescribing the rules of Honesty.
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Now, if the very Pagans, by the light of Nature could condemne Hypocrisy by their very scorne, and deride and hate it;
Now, if the very Pagans, by the Light of Nature could condemn Hypocrisy by their very scorn, and deride and hate it;
av, cs dt j n2-jn, p-acp dt n1 pp-f n1 vmd vvi n1 p-acp po32 j n1, cc vvi cc vvb pn31;
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no sentence can be severe enough against it, in a Christian:
no sentence can be severe enough against it, in a Christian:
dx n1 vmb vbi j av-d p-acp pn31, p-acp dt njp:
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because the Abuse of Goodnesse is farre the greater, by how much the goodnesse, which is abus'd, is more Excellent,
Because the Abuse of goodness is Far the greater, by how much the Goodness, which is abused, is more Excellent,
c-acp dt vvi pp-f n1 vbz av-j dt jc, p-acp c-crq av-d dt n1, r-crq vbz vvn, vbz av-dc j,
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and levell'd to a better End; and therefore a formal Penitent is the grossest Hypocrite in the world.
and leveled to a better End; and Therefore a formal Penitent is the Grossest Hypocrite in the world.
cc vvn p-acp dt jc vvb; cc av dt j j-jn vbz dt js n1 p-acp dt n1.
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Besides this in the Second place; God, who, is Truth it self, stands in extreme opposition to all that is feigned, and counterfeit; An Almes with a Trumpet:
Beside this in the Second place; God, who, is Truth it self, Stands in extreme opposition to all that is feigned, and counterfeit; an Alms with a Trumpet:
p-acp d p-acp dt ord n1; np1, r-crq, vbz n1 pn31 n1, vvz p-acp j-jn n1 p-acp d cst vbz vvn, cc n-jn; dt n2 p-acp dt n1:
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a Fast with a sowre face;
a Fast with a sour face;
dt j p-acp dt j n1;
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devotion, that devoures Widows Houses, do more provoke him to wrath, then those vices, which these outward Formalities seem to cry down:
devotion, that devours Widows Houses, do more provoke him to wrath, then those vices, which these outward Formalities seem to cry down:
n1, cst vvz ng1 n2, vdb av-dc vvi pno31 p-acp n1, cs d n2, r-crq d j n2 vvb pc-acp vvi a-acp:
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Nothing is more distastfull to him, then a mixt, compounded Christian, made up of a bended knee, and a stiff neek;
Nothing is more distasteful to him, then a mixed, compounded Christian, made up of a bent knee, and a stiff neek;
pix vbz av-dc j p-acp pno31, cs dt vvn, vvn np1, vvd a-acp pp-f dt j-vvn n1, cc dt j zz;
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of an attentive care, and a Hollow heart; of a pale Countenance, and a rebellious Spirit: of Fasting and Oppression; of Hearing and Deceit:
of an attentive care, and a Hollow heart; of a pale Countenance, and a rebellious Spirit: of Fasting and Oppression; of Hearing and Deceit:
pp-f dt j n1, cc dt j-jn n1; pp-f dt j n1, cc dt j n1: a-acp vvg cc n1; pp-f vvg cc n1:
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of Cringes, and bowings, and flatteries, and reall disobedience; Absolon's vow, Jehu's sacrifices, Simon Magus his Repentance;
of Cringes, and bowings, and flatteries, and real disobedience; Absolon's Voelli, Jehu's Sacrifices, Simon Magus his Repentance;
pp-f n2, cc n2-vvg, cc n2, cc j n1; npg1 vvb, npg1 n2, np1 np1 po31 n1;
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5660
Ahab's Fast, his soul doth hate, or any Devil that puts on Samuel's Mantle: Ahab's Fast, his soul does hate, or any devil that puts on Samuel's Mantle:
npg1 av-j, po31 n1 vdz vvi, cc d n1 cst vvz p-acp npg1 n1:
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5661
and he so farre detests the meere outward performance of a Religious Duty, that when he thunders from heaven,
and he so Far detests the mere outward performance of a Religious Duty, that when he Thunders from heaven,
cc pns31 av av-j vvz dt j j n1 pp-f dt j n1, cst c-crq pns31 vvz p-acp n1,
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when he breathes out his menaces and Threatnings on the greatest sinners, The burden is: they shall have their portion with Hypocrites.
when he breathes out his menaces and Threatenings on the greatest Sinners, The burden is: they shall have their portion with Hypocrites.
c-crq pns31 vvz av po31 n2 cc n2-vvg p-acp dt js n2, dt n1 vbz: pns32 vmb vhi po32 n1 p-acp n2.
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In the 20. Chapter of Exedas, at the 25. verse we reade. Non ascendet super Altare securis:
In the 20. Chapter of Exedas, At the 25. verse we read. Non ascendet super Altar Securis:
p-acp dt crd n1 pp-f np1, p-acp dt crd n1 pns12 vvb. fw-fr fw-la fw-la n1 fw-la:
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Thou shalt not build an Altar of Hewen stone, nor shalt thou lift up a Toole upon it: Thou shalt not built an Altar of Hewn stone, nor shalt thou lift up a Tool upon it:
pns21 vm2 xx vvi dt n1 pp-f vvn n1, ccx vm2 pns21 vvi a-acp dt n1 p-acp pn31:
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5665
why not lift a Toole upon it? They used the Hatchet saith Nazianzen, to build the Ark, to srame the staves of Chittim wood;
why not lift a Tool upon it? They used the Hatchet Says Nazianzen, to built the Ark, to srame the staves of Chittim wood;
uh-crq xx vvi dt n1 p-acp pn31? pns32 vvd dt n1 vvz np1, pc-acp vvi dt n1, pc-acp vvi dt n2 pp-f np1 n1;
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5666
they wrought in Gold, and silver, and Brasse, with Iron Instruments, They put a Knife to the Throat of the Sacrifice;
they wrought in Gold, and silver, and Brass, with Iron Instruments, They put a Knife to the Throat of the Sacrifice;
pns32 vvd p-acp n1, cc n1, cc n1, p-acp n1 n2, pns32 vvd dt n1 p-acp dt n1 pp-f dt n1;
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5667
yet here, to life up a Toole upon any stone of the Altar, is to pollute it;
yet Here, to life up a Tool upon any stone of the Altar, is to pollute it;
av av, p-acp n1 p-acp dt n1 p-acp d n1 pp-f dt n1, vbz pc-acp vvi pn31;
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5668
and why not pollute the Arke, as well as the Altar? the Father gives the Reason:
and why not pollute the Ark, as well as the Altar? the Father gives the Reason:
cc q-crq xx vvi dt n1, c-acp av c-acp dt n1? dt n1 vvz dt n1:
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5669
The stones of the Altar were by the Providence of God, and a kind of miracle found fitted already for that work, NONLATINALPHABET,
The stones of the Altar were by the Providence of God, and a kind of miracle found fitted already for that work,,
dt n2 pp-f dt n1 vbdr p-acp dt n1 pp-f np1, cc dt n1 pp-f n1 vvd vvn av p-acp d n1,,
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5670
because, saith he, whatsoever is consecrate to God, must not borrow from the help of Art;
Because, Says he, whatsoever is consecrate to God, must not borrow from the help of Art;
c-acp, vvz pns31, r-crq vbz vvn p-acp np1, vmb xx vvi p-acp dt n1 pp-f n1;
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5671
must not be Artificiall, but Naturall.
must not be Artificial, but Natural.
vmb xx vbi j, cc-acp j.
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5672
If we build an Altar unto God, to sacrifice our selves on, the stones must be naturally fitted, not he wen out by Art: not a forced Grone, a forc'd acknowledgement, artificiall Teares,
If we built an Altar unto God, to sacrifice our selves on, the stones must be naturally fitted, not he wen out by Art: not a forced Groan, a forced acknowledgement, artificial Tears,
cs pns12 vvb dt n1 p-acp np1, pc-acp vvi po12 n2 a-acp, dt n2 vmb vbi av-j vvn, xx pns31 n1 av p-acp n1: xx dt j-vvn n1, dt j-vvn n1, j n2,
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but such as Nature sendeth forth, when our grief is True.
but such as Nature sends forth, when our grief is True.
cc-acp d c-acp n1 vvz av, c-crq po12 n1 vbz j.
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To avoid this Danger then, let us ask our selves the Question, whether we have gone further in our Turne then an Ahab, or an Herod, or a Simon Magus, and even by their feigned Turne, learn to make up ours in Truth.
To avoid this Danger then, let us ask our selves the Question, whither we have gone further in our Turn then an Ahab, or an Herod, or a Simon Magus, and even by their feigned Turn, Learn to make up ours in Truth.
pc-acp vvi d n1 av, vvb pno12 vvi po12 n2 dt n1, cs pns12 vhb vvn av-jc p-acp po12 vvb av dt np1, cc dt np1, cc dt np1 np1, cc av p-acp po32 j-vvn vvb, vvb pc-acp vvi a-acp png12 p-acp n1.
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For did Ahab mourn, and put on Sackcloth? did Herod heare John Baptist, and heare him gladly? did Simon Magus desire Peter to prya for him,
For did Ahab mourn, and put on sackcloth? did Herod hear John Baptist, and hear him gladly? did Simon Magus desire Peter to prya for him,
p-acp vdd np1 vvi, cc vvd p-acp n1? vdd np1 vvb np1 np1, cc vvi pno31 av-j? vdd np1 np1 vvb np1 p-acp n1 p-acp pno31,
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even then, when he was in the Gall of bitternesse? what anxiety? what contritiion must perfect my conversion? si tanti vitrum, quanti margarita? if glasse cast such a brightnesse, what must the lustre of a diamond be? And thus may we make use,
even then, when he was in the Gall of bitterness? what anxiety? what contritiion must perfect my conversion? si tanti vitrum, quanti margarita? if glass cast such a brightness, what must the lustre of a diamond be? And thus may we make use,
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even of hypocrifie it self, to establish our selves in the truth; make Ahab and Herod arguments and motives to make our Repentance sure:
even of hypocrify it self, to establish our selves in the truth; make Ahab and Herod Arguments and motives to make our Repentance sure:
av pp-f n1 pn31 n1, pc-acp vvi po12 n2 p-acp dt n1; vvb np1 cc np1 n2 cc n2 pc-acp vvi po12 n1 j:
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For as the Philosopher well tells us, that we are not onely beholding to those, who accurately handled the points and conclusions in Philosophy,
For as the Philosopher well tells us, that we Are not only beholding to those, who accurately handled the points and conclusions in Philosophy,
c-acp c-acp dt n1 av vvz pno12, cst pns12 vbr xx av-j vvg p-acp d, r-crq av-j vvd dt n2 cc n2 p-acp n1,
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but to those also, and even to Poets NONLATINALPHABET, who did light upon them by chance; and but glaunce upon them by allusion;
but to those also, and even to Poets, who did Light upon them by chance; and but glance upon them by allusion;
cc-acp p-acp d av, cc av p-acp ng1, r-crq vdd vvi p-acp pno32 p-acp n1; cc p-acp n1 p-acp pno32 p-acp n1;
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so may we receive instruction, even from these Hypocrites, who did repent, tanquam aliud agentes so slightly,
so may we receive instruction, even from these Hypocrites, who did Repent, tanquam Aliud agents so slightly,
av vmb pns12 vvi n1, av p-acp d n2, r-crq vdd vvi, fw-la vvn n2 av av-j,
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We must fast and put on sackcloth with Ahab; we must hear the word with Herod, we must beg the prayers of the Church with Simon Magus, but finding we are yet short of a true turn, we must presse forward,
We must fast and put on Sackcloth with Ahab; we must hear the word with Herod, we must beg the Prayers of the Church with Simon Magus, but finding we Are yet short of a true turn, we must press forward,
pns12 vmb vvi cc vvi p-acp n1 p-acp np1; pns12 vmb vvi dt n1 p-acp np1, pns12 vmb vvi dt n2 pp-f dt n1 p-acp np1 np1, p-acp vvg pns12 vbr av j pp-f dt j vvi, pns12 vmb vvi av-j,
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and exactly make up this divine science; that our turn may be real, and in good earnest;
and exactly make up this divine science; that our turn may be real, and in good earnest;
cc av-j vvi a-acp d j-jn n1; d po12 n1 vmb vbi j, cc p-acp j n1;
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that it may be finished after his form, who calls so loud after us, that it may be brought about,
that it may be finished After his from, who calls so loud After us, that it may be brought about,
cst pn31 vmb vbi vvn p-acp po31 n1, r-crq vvz av av-j p-acp pno12, cst pn31 vmb vbi vvn a-acp,
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and approved to him, in all sincerity and truth.
and approved to him, in all sincerity and truth.
cc vvn p-acp pno31, p-acp d n1 cc n1.
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Thus much of the second property of Repentance. The third property of our Turn; It must be total and Ʋniversal, The third is:
Thus much of the second property of Repentance. The third property of our Turn; It must be total and Ʋniversal, The third is:
av d pp-f dt ord n1 pp-f n1. dt ord n1 pp-f po12 vvb; pn31 vmb vbi j cc j, dt ord vbz:
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it must be poenitentia plena a total and Universal conversion, a turn from all our evil wayes.
it must be Penitence plena a total and Universal conversion, a turn from all our evil ways.
pn31 vmb vbi fw-la fw-la dt j cc j-u n1, dt vvb p-acp d po12 j-jn n2.
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For if it be not total, and Universal, it is not true.
For if it be not total, and Universal, it is not true.
p-acp cs pn31 vbb xx j, cc j-u, pn31 vbz xx j.
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A great errour there is in our lives, and the greatest part of mankinde are taken, pleased, and lost in it:
A great error there is in our lives, and the greatest part of mankind Are taken, pleased, and lost in it:
dt j n1 a-acp vbz p-acp po12 n2, cc dt js n1 pp-f n1 vbr vvn, vvn, cc vvn p-acp pn31:
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to argue and conclude à parte ad totum, to take the part for the whole, and from the slight forbearance of some one unlawful act;
to argue and conclude à parte ad totum, to take the part for the Whole, and from the slight forbearance of Some one unlawful act;
pc-acp vvi cc vvi fw-fr fw-la fw-la fw-la, pc-acp vvi dt n1 p-acp dt j-jn, cc p-acp dt j n1 pp-f d crd j n1;
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from the superficial performance of some particular duty to infer, and vainly arrogate to themselves, a hatred to all, and an universal obedience:
from the superficial performance of Some particular duty to infer, and vainly arrogate to themselves, a hatred to all, and an universal Obedience:
p-acp dt j n1 pp-f d j n1 pc-acp vvi, cc av-j vvi p-acp px32, dt n1 p-acp d, cc dt j n1:
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as if what Tiberius the Emperor was wont to say, of his Half-eaten-meats, were true of our divided, our parcel,
as if what Tiberius the Emperor was wont to say, of his Half-eaten-meats, were true of our divided, our parcel,
c-acp cs r-crq np1 dt n1 vbds j pc-acp vvi, pp-f po31 n2, vbdr j pp-f po12 j-vvn, po12 n1,
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and curtail'd Repentance, Omnia eadem habere, quae totum, every part of it, every motion and inclination to newnesse of life, had as much in it,
and curtailed Repentance, Omnia Same habere, Quae totum, every part of it, every motion and inclination to newness of life, had as much in it,
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as the whole body and compasse of our Obedience, and there were that mutual agreement,
as the Whole body and compass of our obedience, and there were that mutual agreement,
c-acp dt j-jn n1 cc n1 pp-f po12 n1, cc a-acp vbdr d j n1,
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and sympathy of duties in a Christian, as Physitians say there are of the parts of a living Creature:
and Sympathy of duties in a Christian, as Physicians say there Are of the parts of a living Creature:
cc n1 pp-f n2 p-acp dt njp, c-acp n2 vvb pc-acp vbr pp-f dt n2 pp-f dt j-vvg n1:
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the same sapor and taste in a disposition to Goodness, as in a Habit of goodness;
the same sapor and taste in a disposition to goodness, as in a Habit of Goodness;
dt d fw-la cc vvi p-acp dt n1 p-acp n1, c-acp p-acp dt n1 pp-f n1;
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The same Heat and Heartiness in a Thought, as in a constant, and earnest perseverance;
The same Heat and Heartiness in a Thought, as in a constant, and earnest perseverance;
dt d vvb cc n1 p-acp dt n1, c-acp p-acp dt j, cc j n1;
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in a velleity as much activity, as in a will; as much in a Pharisees pale countenance,
in a velleity as much activity, as in a will; as much in a Pharisees pale countenance,
p-acp dt n1 p-acp d n1, c-acp p-acp dt vmb; p-acp d p-acp dt np1 j n1,
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as in Saint Pauls severe discipline, and mortification;
as in Saint Paul's severe discipline, and mortification;
c-acp p-acp n1 npg1 j n1, cc n1;
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and as Hippocrates speaks NONLATINALPHABET, in the least performance all the parts of our obedience, in a meer approbation, a desire; in a desire, a will;
and as Hippocrates speaks, in the least performance all the parts of our Obedience, in a mere approbation, a desire; in a desire, a will;
cc c-acp np1 vvz, p-acp dt ds n1 d dt n2 pp-f po12 n1, p-acp dt j n1, dt n1; p-acp dt n1, dt n1;
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in a leaving one evil way, a turning rom all, and cutting off but one limb or part, the utter destruction of the whole body of sinne.
in a leaving one evil Way, a turning rome all, and cutting off but one limb or part, the utter destruction of the Whole body of sin.
p-acp dt vvg pi j-jn n1, dt vvg vvi d, cc vvg a-acp p-acp crd n1 cc n1, dt j n1 pp-f dt j-jn n1 pp-f n1.
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And therefore, as if God did look down from Heaven, and from thence behold the children of men;
And Therefore, as if God did look down from Heaven, and from thence behold the children of men;
cc av, c-acp cs np1 vdd vvi a-acp p-acp n1, cc p-acp av vvi dt n2 pp-f n2;
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and then saw how we turn'd, oen from luxury to covertousnesse; another from superstition to prophanesse;
and then saw how we turned, oen from luxury to covertousnesse; Another from Superstition to profaneness;
cc av vvd c-crq pns12 vvn, av p-acp n1 p-acp n1; j-jn p-acp n1 p-acp n1;
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a third from Idols, to sacriledge; as if he beheld us turning from one sin to another; or from some great sin;
a third from Idols, to sacrilege; as if he beheld us turning from one since to Another; or from Some great since;
dt ord p-acp n2, p-acp n1; c-acp cs pns31 vvd pno12 vvg p-acp crd n1 p-acp j-jn; cc p-acp d j n1;
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not another, from our scandalous, and not from our more Domestick, Retired, and speculative sins;
not Another, from our scandalous, and not from our more Domestic, Retired, and speculative Sins;
xx j-jn, p-acp po12 j, cc xx p-acp po12 n1 j-jn, vvn, cc j n2;
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he sends forth his voice, and that a mighty voice, turn ye, turn ye, not from one by-path to another, not from one sin,
he sends forth his voice, and that a mighty voice, turn you, turn you, not from one bypath to Another, not from one since,
pns31 vvz av po31 n1, cc d dt j n1, vvb pn22, vvb pn22, xx p-acp crd n1 p-acp j-jn, xx p-acp crd n1,
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and not another, but turn ye, turn ye, that you need turn no more, turn ye from all your evil wayes: In corporibus aequis nihil nociturum medici relinquunt, Physitians purge out all noxious humours, from sick and crazy bodies;
and not Another, but turn you, turn you, that you need turn no more, turn you from all your evil ways: In corporibus aequis nihil nociturum medici relinquunt, Physicians purge out all noxious humours, from sick and crazy bodies;
cc xx j-jn, cc-acp vvb pn22, vvb pn22, cst pn22 vvb vvb av-dx av-dc, vvb pn22 p-acp d po22 j-jn n2: p-acp fw-la fw-la fw-la fw-la fw-la fw-la, n2 vvb av d j n2, p-acp j cc j n2;
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and so doth our great physitian of soules, sanctifie and cleanse them, that he may present them to himself, not having spot or wrinckle, or any such thing; that they may be Hely and without Blemish.
and so does our great Physician of Souls, sanctify and cleanse them, that he may present them to himself, not having spot or wrinkle, or any such thing; that they may be Hely and without Blemish.
cc av vdz po12 j n1 pp-f n2, vvb cc vvi pno32, cst pns31 vmb vvi pno32 p-acp px31, xx vhg n1 cc n1, cc d d n1; cst pns32 vmb vbi np1 cc p-acp n1.
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For to turn from one sin to another, from prodigality to sorditude and love of the world, from extreme to extreme is to flee from a Lion to meet a Bear: NONLATINALPHABET: extremities are equalities:
For to turn from one since to Another, from prodigality to sorditude and love of the world, from extreme to extreme is to flee from a lion to meet a Bear:: extremities Are equalities:
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though they are extremes and distant, yet in this they agree, that they are extreames, and though our evil wayes be never so far asunder, yet in this they meet; though they Are extremes and distant, yet in this they agree, that they Are extremes, and though our evil ways be never so Far asunder, yet in this they meet;
cs pns32 vbr n2-jn cc j, av p-acp d pns32 vvb, cst pns32 vbr n2-jn, cc cs po12 j-jn n2 vbb av-x av av-j av, av p-acp d pns32 vvb;
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that they are evil. Superstition dotes; prophanesse is mad, covetousnesse gathers all; prodigality scatters all; rash anger destroyes the innocent; soolish compassion spares the guilty.that they Are evil. Superstition dotes; profaneness is mad, covetousness gathers all; prodigality scatters all; rash anger Destroys the innocent; soolish compassion spares the guilty.
cst pns32 vbr j-jn. n1 vvz; n1 vbz j, n1 vvz d; n1 vvz d; j n1 vvz dt j-jn; j n1 vvz dt j.
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We need not ask, which is worst, when both are evil;
We need not ask, which is worst, when both Are evil;
pns12 vvb xx vvi, r-crq vbz js, c-crq d vbr j-jn;
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for sin and destruction lie at the door of the one, as well as of the other.
for since and destruction lie At the door of the one, as well as of the other.
p-acp n1 cc n1 vvb p-acp dt n1 pp-f dt crd, c-acp av c-acp pp-f dt j-jn.
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To despise prophesying, and to hear a Sermon, as I would a song: not to hear, and to do nothng else, but hear;
To despise prophesying, and to hear a Sermon, as I would a song: not to hear, and to do nothing Else, but hear;
p-acp vvi vvg, cc pc-acp vvi dt n1, c-acp pns11 vmd dt n1: xx pc-acp vvi, cc pc-acp vdi pix av, cc-acp vvb;
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to worship the walls, and to beat down a Church;
to worship the walls, and to beatrice down a Church;
pc-acp vvi dt n2, cc pc-acp vvi a-acp dt n1;
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to be superstituious, and to be prophane are extremes, which we must equally turn from, down with superstition on the one side;
to be superstituious, and to be profane Are extremes, which we must equally turn from, down with Superstition on the one side;
pc-acp vbi j, cc pc-acp vbi j vbr n2-jn, r-crq pns12 vmb av-j vvi p-acp, a-acp p-acp n1 p-acp dt crd n1;
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and down with prophanesse on the other; down with it, even to the ground: Because some are bad, let not us be worse;
and down with profaneness on the other; down with it, even to the ground: Because Some Are bad, let not us be Worse;
cc a-acp p-acp n1 p-acp dt j-jn; a-acp p-acp pn31, av p-acp dt n1: c-acp d vbr j, vvb xx pno12 vbi av-jc;
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5718
and make their sin a motive, and inducement to us to run upon a greater, because some talk of merits, be afraid of good works;
and make their since a motive, and inducement to us to run upon a greater, Because Some talk of merits, be afraid of good works;
cc vvi po32 n1 dt n1, cc n1 p-acp pno12 pc-acp vvi p-acp dt jc, c-acp d n1 pp-f n2, vbb j pp-f j n2;
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because they vow chastity, pollute our selves:
Because they Voelli chastity, pollute our selves:
c-acp pns32 vvb n1, vvi po12 n2:
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5720
because they vow poverty, make hast to be rich: because they vow obedience, speak evil of Dignities. It is good to shun one rock,
Because they Voelli poverty, make hast to be rich: Because they Voelli Obedience, speak evil of Dignities. It is good to shun one rock,
c-acp pns32 vvb n1, vvb vvb pc-acp vbi j: c-acp pns32 vvb n1, vvb j-jn pp-f n2. pn31 vbz j pc-acp vvi crd n1,
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5721
but there is as great danger if we dash upon another.
but there is as great danger if we dash upon Another.
cc-acp pc-acp vbz p-acp j n1 cs pns12 vvb p-acp j-jn.
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Superstition hath devoured many, but prophanesse is a gulph, which hath swallowed up more, NONLATINALPHABET, saith Photius in his censure of Theodorus Antiochenus, for that which is opposite to that which is worst, is not good;
Superstition hath devoured many, but profaneness is a gulf, which hath swallowed up more,, Says Photius in his censure of Theodorus Antiochenus, for that which is opposite to that which is worst, is not good;
n1 vhz vvn d, cc-acp n1 vbz dt n1, r-crq vhz vvn a-acp av-dc,, vvz np1 p-acp po31 n1 pp-f np1 np1, p-acp d r-crq vbz j-jn p-acp cst r-crq vbz js, vbz xx j;
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for one evil stands in opposition to another, and both at their several distance, are contrary to that which is good;
for one evil Stands in opposition to Another, and both At their several distance, Are contrary to that which is good;
p-acp pi j-jn vvz p-acp n1 p-acp j-jn, cc d p-acp po32 j n1, vbr j-jn p-acp cst r-crq vbz j;
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5724
nor can I hope to expitate one sin with another; to make amends for my Oppression, with my wasteful expences;
nor can I hope to expitate one since with Another; to make amends for my Oppression, with my wasteful expenses;
ccx vmb pns11 vvi pc-acp vvi crd n1 p-acp j-jn; pc-acp vvi n2 p-acp po11 n1, p-acp po11 j n2;
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5725
to satisfie for bowing to an Idol, by robbing a Church, for contemning a Priest, by hearing a Sermon,
to satisfy for bowing to an Idol, by robbing a Church, for contemning a Priest, by hearing a Sermon,
pc-acp vvi p-acp vvg p-acp dt n1, p-acp vvg dt n1, p-acp vvg dt n1, p-acp vvg dt n1,
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5726
for standing in the way of sinners, by running into a conventicle;
for standing in the Way of Sinners, by running into a conventicle;
c-acp vvg p-acp dt n1 pp-f n2, p-acp vvg p-acp dt n1;
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for I am still in the seat of the scornful; this were first to make our selves worthy of death,
for I am still in the seat of the scornful; this were First to make our selves worthy of death,
c-acp pns11 vbm av p-acp dt n1 pp-f dt j; d vbdr ord p-acp vvi po12 n2 j pp-f n1,
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and then to run to Rome, or Geneva for sanctuary:
and then to run to Room, or Geneva for sanctuary:
cc av pc-acp vvi p-acp vvi, cc np1 p-acp n1:
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5729
first to be villaines, and men of Belial, and at last turn Papists or Schismaticks; in both we are what we should not be,
First to be villains, and men of Belial, and At last turn Papists or Schismatics; in both we Are what we should not be,
ord pc-acp vbi n2, cc n2 pp-f np1, cc p-acp ord vvi njp2 cc n1; p-acp d pns12 vbr q-crq pns12 vmd xx vbi,
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5730
nor are our sins lost in a faction:
nor Are our Sins lost in a faction:
ccx vbr po12 n2 vvn p-acp dt n1:
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5731
this were nothing else, but to think to remove one disease with another, and to cure the cramp with a Fever.
this were nothing Else, but to think to remove one disease with Another, and to cure the cramp with a Fever.
d vbdr pix av, cc-acp pc-acp vvi pc-acp vvi crd n1 p-acp j-jn, cc pc-acp vvi dt n1 p-acp dt n1.
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Turn ye, turn ye, whither should we turn but to God? In hoc motu convertit se anime adunitatem et identitatem, in this motion of turning, the soul strives forward through the vanities of the world, through all extreames, through all that is evil (though the branches of it look contrary wayes) to unity and Identity, to that good which is ever like it self, the same in every part of it, Turn you, turn you, whither should we turn but to God? In hoc motu Convertit se anime adunitatem et identitatem, in this motion of turning, the soul strives forward through the vanities of the world, through all extremes, through all that is evil (though the branches of it look contrary ways) to unity and Identity, to that good which is ever like it self, the same in every part of it,
vvb pn22, vvb pn22, q-crq vmd pns12 vvb cc-acp p-acp np1? p-acp fw-la fw-la j fw-mi fw-mi fw-la fw-la fw-la, p-acp d n1 pp-f vvg, dt n1 vvz av-j p-acp dt n2 pp-f dt n1, p-acp d n2-jn, p-acp d cst vbz j-jn (cs dt n2 pp-f pn31 vvi j-jn n2) p-acp n1 cc n1, p-acp cst j r-crq vbz av av-j pn31 n1, dt d p-acp d n1 pp-f pn31,
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and is never contrary to it self; strives forward to be one with God, as God is one in us;
and is never contrary to it self; strives forward to be one with God, as God is one in us;
cc vbz av j-jn p-acp pn31 n1; vvz av-j pc-acp vbi pi p-acp np1, c-acp np1 vbz pi p-acp pno12;
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and as he is NONLATINALPHABET one and the same God in all his commands; not forbidding one sin, and permitting another;
and as he is one and the same God in all his commands; not forbidding one since, and permitting Another;
cc c-acp pns31 vbz crd cc dt d np1 p-acp d po31 n2; xx vvg crd n1, cc vvg j-jn;
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as his wayes are equal, so must our turn be equal, not from the right hand to the left, not from superstition, to prophanesse;
as his ways Are equal, so must our turn be equal, not from the right hand to the left, not from Superstition, to profaneness;
c-acp po31 n2 vbr j-jn, av vmb po12 vvb vbi j-jn, xx p-acp dt j-jn n1 p-acp dt j, xx p-acp n1, p-acp n1;
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not from despising of prophesie, to Sermonhypocrisy, not from uncleannesse to faction, not from Riot to Rebellion;
not from despising of prophesy, to Sermonhypocrisy, not from uncleanness to faction, not from Riot to Rebellion;
xx p-acp vvg pp-f vvb, p-acp n1, xx p-acp n1 p-acp n1, xx p-acp n1 p-acp n1;
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but a turn from all Extreams, from all evil;
but a turn from all Extremes, from all evil;
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a collection and levelling the soul, which before lookt divers wayes, and turning her face upon the way of truth, upon God alone.
a collection and levelling the soul, which before looked diverse ways, and turning her face upon the Way of truth, upon God alone.
dt n1 cc vvg dt n1, r-crq a-acp vvd j n2, cc vvg po31 n1 p-acp dt n1 pp-f n1, p-acp np1 av-j.
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If we turn as we should, if we will answer this earnest, and vehement call, we must turn from all our evil wayes:
If we turn as we should, if we will answer this earnest, and vehement call, we must turn from all our evil ways:
cs pns12 vvb c-acp pns12 vmd, cs pns12 vmb vvi d n1, cc j n1, pns12 vmb vvi p-acp d po12 j-jn n2:
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we use to say, that there is as great a miracle wrought in our conversion, as in the Creation of the world, but this is not true, in every respect;
we use to say, that there is as great a miracle wrought in our conversion, as in the Creation of the world, but this is not true, in every respect;
pns12 vvb pc-acp vvi, cst pc-acp vbz p-acp j dt n1 vvn p-acp po12 n1, c-acp p-acp dt n1 pp-f dt n1, cc-acp d vbz xx j, p-acp d n1;
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for man, though he be a sinner, yet is something, hath an understanding, will, affections to be wrought upon;
for man, though he be a sinner, yet is something, hath an understanding, will, affections to be wrought upon;
p-acp n1, cs pns31 vbb dt n1, av vbz pi, vhz dt n1, n1, n2 pc-acp vbi vvn p-acp;
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yet as it is one condition required in a true miracle, that it be perfect; so that there be not onely a change, but such a change, which is absolute,
yet as it is one condition required in a true miracle, that it be perfect; so that there be not only a change, but such a change, which is absolute,
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and exact, that it may seem to be, as it were, a new Creation; that water which is changed into wine, may be no more water, but wine;
and exact, that it may seem to be, as it were, a new Creation; that water which is changed into wine, may be no more water, but wine;
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tht the blind man do truly see, the lame man truly walk, and the dead man truly live,
that the blind man do truly see, the lame man truly walk, and the dead man truly live,
d dt j n1 vdb av-j vvi, dt j n1 av-j vvi, cc dt j n1 av-j vvi,
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so is it in our turn and conversion, there is a total and perfect change: the Adulterer is made an Eunuch for the kingdom of Heaven;
so is it in our turn and conversion, there is a total and perfect change: the Adulterer is made an Eunuch for the Kingdom of Heaven;
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the intemperate comes forth with a knife at his throat; the revenger kisseth the hand that strikes him;
the intemperate comes forth with a knife At his throat; the revenger Kisses the hand that strikes him;
dt j vvz av p-acp dt n1 p-acp po31 n1; dt n1 vvz dt n1 cst vvz pno31;
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when we Turn, sinne vanisheth, the Old man is dead, and in its place, there stands up a new Creature.
when we Turn, sin Vanishes, the Old man is dead, and in its place, there Stands up a new Creature.
c-crq pns12 vvb, n1 vvz, dt j n1 vbz j, cc p-acp po31 n1, a-acp vvz a-acp dt j n1.
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In the 15. to Galatians, Saint Paul speaking of the works of the flesh (which are nothing but sins) and having given us a catalogue, reckoned up many of them, by which we might know the rest, at last concludes.
In the 15. to Galatians, Faint Paul speaking of the works of the Flesh (which Are nothing but Sins) and having given us a catalogue, reckoned up many of them, by which we might know the rest, At last concludes.
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Of which I tell you before, as I have told you often, that they who do such things shall not inherit the kingdom of God: Of which I tell you before, as I have told you often, that they who do such things shall not inherit the Kingdom of God:
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where the Apostles meaning is not, that they who do all these, or most of these,
where the Apostles meaning is not, that they who do all these, or most of these,
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or many of these, or more then one of these, but they, who die possest of any one of these shall have no place in the kingdom of God, and of Christ:
or many of these, or more then one of these, but they, who die possessed of any one of these shall have no place in the Kingdom of God, and of christ:
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for what profit is there to turn from one sin, and not all, when one sin is enough to make us breakers of the whole Law,
for what profit is there to turn from one since, and not all, when one since is enough to make us breakers of the Whole Law,
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and so liable to eternal death? It is a conclusion in the Schools;
and so liable to Eternal death? It is a conclusion in the Schools;
cc av j p-acp j n1? pn31 vbz dt n1 p-acp dt n2;
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that whosoever is in the state of any one mortal sin, and turns not from it, whatsoever he doth, do he pray,
that whosoever is in the state of any one Mortal since, and turns not from it, whatsoever he does, do he pray,
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or give almes, bow the knee before God, or open his hand to his brother;
or give alms, bow the knee before God, or open his hand to his brother;
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be it what it will in it self, never so fair and commendable, it is forth with blasted,
be it what it will in it self, never so fair and commendable, it is forth with blasted,
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and defaced, and is so far from deserving commendations, that it hath no other wages due to it, but death.
and defaced, and is so Far from deserving commendations, that it hath no other wages due to it, but death.
cc vvn, cc vbz av av-j p-acp j-vvg n2, cst pn31 vhz dx j-jn n2 j-jn p-acp pn31, cc-acp n1.
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I cannot say, this is true (for so far as it is agreeable with reason,
I cannot say, this is true (for so Far as it is agreeable with reason,
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so far it must needs be pleasing to the God of reason;
so Far it must needs be pleasing to the God of reason;
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or more vehemently upon the will, and Affections. A man of a dull and Torpid disposition is seldom Ambitious;
or more vehemently upon the will, and Affections. A man of a dull and Torpid disposition is seldom Ambitious;
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and my punishment shall be every moment infinitely, and infinitely multiplied, and increased;
and my punishment shall be every moment infinitely, and infinitely multiplied, and increased;
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so far as it answers the rule, so far is it accepted of him, that made it) nor can we think, that Regulus, Fabricius, Cato, and the rest, who do convitium facere Christianis, upbraid and shame many of us Christians, were damned for their justice, their integrity, their honesty; (Hell is no receptacle for men so qualified, were there nothing else to prepare and fit them for that place) but yet most true it is, that if we be indued and beautified with many vertues,
so Far as it answers the Rule, so Far is it accepted of him, that made it) nor can we think, that Regulus, Fabricius, Cato, and the rest, who do convitium facere Christianis, upbraid and shame many of us Christians, were damned for their Justice, their integrity, their honesty; (Hell is no receptacle for men so qualified, were there nothing Else to prepare and fit them for that place) but yet most true it is, that if we be endued and beautified with many Virtues,
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yet the habit of one sin is enough to deface them, to draw that night and darknesse about them, that they shall not be seen;
yet the habit of one since is enough to deface them, to draw that night and darkness about them, that they shall not be seen;
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to put them to silence, that they shall have no power to speak, or plead for us, in the day of trial:
to put them to silence, that they shall have no power to speak, or plead for us, in the day of trial:
pc-acp vvi pno32 p-acp n1, cst pns32 vmb vhi dx n1 pc-acp vvi, cc vvi p-acp pno12, p-acp dt n1 pp-f n1:
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though they be not sins, not bright, and shining sins, (for I cannot see how darknesse it self should shine) yet they shall become utterly unprofitable, they may, peradventure lessen the number of the stripes,
though they be not Sins, not bright, and shining Sins, (for I cannot see how darkness it self should shine) yet they shall become utterly unprofitable, they may, Peradventure lessen the number of the stripes,
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but yet the unrepentant sinner shall be beaten.
but yet the unrepentant sinner shall be beaten.
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For what ease can a myriad of vertues do him, who is under Arrest? nay, what performance can acquit him, who is condemned already? Reason it self stands up against it, and forbids it:
For what ease can a myriad of Virtues do him, who is under Arrest? nay, what performance can acquit him, who is condemned already? Reason it self Stands up against it, and forbids it:
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for what obedience is that, which answers but in part? which follows one precept,
for what Obedience is that, which answers but in part? which follows one precept,
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5767
and runs away from another? and then what imperfect monsters should the kingdome of Heaven receive? a liberall man, but not chast;
and runs away from Another? and then what imperfect monsters should the Kingdom of Heaven receive? a liberal man, but not chaste;
cc vvz av p-acp j-jn? cc av q-crq j n2 vmd dt n1 pp-f n1 vvi? dt j n1, cc-acp xx j;
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a Temperate man, but not honest? a Zealous man, but not Charitable, a great Faster,
a Temperate man, but not honest? a Zealous man, but not Charitable, a great Faster,
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and a great Impostor, a Beadsman, and a Theese;
and a great Impostor, a Beadsman, and a These;
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an Apostle, a great Preacher, and a Traytor? such a Monsterous mishapen Christian cannot stand before him;
an Apostle, a great Preacher, and a Traitor? such a Monstrous Misshapen Christian cannot stand before him;
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who is a pure, uncompounded Essence, the same in every Thing, and Every Where; One and the same, even Unity it self. For againe;
who is a pure, uncompounded Essence, the same in every Thing, and Every Where; One and the same, even Unity it self. For again;
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every man is not equally inclin'd to every sinne:
every man is not equally inclined to every sin:
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This man loves that, which another loathes, and he who made the Devil fly at the first Encounter, may entertaine him at a second:
This man loves that, which Another Loathes, and he who made the devil fly At the First Encounter, may entertain him At a second:
d n1 vvz d, r-crq j-jn vvz, cc pns31 r-crq vvd dt n1 vvb p-acp dt ord vvb, vmb vvi pno31 p-acp dt ord:
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he that resisted him in lust, may yeeld to him in Anger:
he that resisted him in lust, may yield to him in Anger:
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He who will none of his delicates, may fayle at his Terrors, and he that feared not the roaring of the Lyon, may be ensnared by the flattery of the Serpent.
He who will none of his delicates, may fail At his Terrors, and he that feared not the roaring of the lion, may be Ensnared by the flattery of the Serpent.
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5776
For the force of Temptations is many times quickned, or Dull'd according to the Naturall Constitutions,
For the force of Temptations is many times quickened, or Dulled according to the Natural Constitutions,
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and severall complexions of men, and other outward Circumstances, by which they may work more coldly,
and several complexions of men, and other outward circumstances, by which they may work more coldly,
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and without any force, or violence, may naturally be deduced from these words;
and without any force, or violence, may naturally be deduced from these words;
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a man of a quick and active Spirit, seldome Idle; the Cholerick man not obnoxious to those evills, which melancholly doth hatch;
a man of a quick and active Spirit, seldom Idle; the Choleric man not obnoxious to those evils, which melancholy does hatch;
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5780
nor the Melancholick to those, which Choler is apt to produce: As hard a matter it may be for some men to commit some one sinne,
nor the Melancholic to those, which Choler is apt to produce: As hard a matter it may be for Some men to commit Some one sin,
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5781
as it is for others to avoid it; as hard a matter for the Foole in the Gospel to have scattered his Goods,
as it is for Others to avoid it; as hard a matter for the Fool in the Gospel to have scattered his Goods,
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5782
as it was for the other Foole the Prodigall to have kept them;
as it was for the other Fool the Prodigal to have kept them;
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as hard a matter for some to let loose their Anger, as it is for others to curbe and bridle it:
as hard a matter for Some to let lose their Anger, as it is for Others to curb and bridle it:
c-acp av-j dt n1 p-acp d pc-acp vvi vvi po32 n1, c-acp pn31 vbz p-acp n2-jn pc-acp vvi cc vvi pn31:
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some by their very temper and Constitution, with ease withstand lust, but must struggle and take paines to keep down their Anger:
Some by their very temper and Constitution, with ease withstand lust, but must struggle and take pains to keep down their Anger:
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Some can stand upright in Poverty, but are overthrown by wealth: some can resist this Temptation by slighting it;
some can stand upright in Poverty, but Are overthrown by wealth: Some can resist this Temptation by slighting it;
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5786
but must beat and macerate themselves, must use a kind of violence before they can overcome another, which is more sutable, and more flatters their Constitution:
but must beatrice and macerate themselves, must use a kind of violence before they can overcome Another, which is more suitable, and more flatters their Constitution:
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And this we may find by those darts, which we cast at one another, those uncharitable Censures we passe:
And this we may find by those darts, which we cast At one Another, those uncharitable Censures we pass:
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For how do the Covetous condemne and pity the Prodigal? and how doth the Prodigal loath and scorne the Covetous? How doth the Luke-warme Christian abominate the Schismaticque,
For how do the Covetous condemn and pity the Prodigal? and how does the Prodigal loath and scorn the Covetous? How does the Lukewarm Christian abominate the Schismaticque,
c-acp c-crq vdb dt j vvi cc vvi dt j-jn? cc q-crq vdz dt n-jn j cc vvi dt j? q-crq vdz dt j np1 vvi dt j,
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and the Schismaticque call every man so, if he be not as mad as himself? How doth this man bless himself,
and the Schismaticque call every man so, if he be not as mad as himself? How does this man bless himself,
cc dt j vvb d n1 av, cs pns31 vbb xx p-acp j c-acp px31? q-crq vdz d n1 vvb px31,
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5790
and wonder, that any should fall into such or such a sin;
and wonder, that any should fallen into such or such a since;
cc n1, cst d vmd vvi p-acp d cc d dt n1;
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5791
when he that commits it, wonders as much, that he should fall into the Contrary? For the Enemy applies himself to every Humour,
when he that commits it, wonders as much, that he should fallen into the Contrary? For the Enemy Applies himself to every Humour,
c-crq pns31 cst vvz pn31, vvz a-acp av-d, cst pns31 vmd vvi p-acp dt j-jn? p-acp dt n1 vvz px31 p-acp d n1,
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5792
and Temper, and having found where every man lies open to invasion, there strives to make his Battery, where every man is most assaultable,
and Temper, and having found where every man lies open to invasion, there strives to make his Battery, where every man is most assaultable,
cc vvi, cc vhg vvn c-crq d n1 vvz j p-acp n1, a-acp vvz pc-acp vvi po31 n1, c-crq d n1 vbz av-ds j,
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5793
and there enters with such forces, which we are ready to obey: with a sword, which the Revenger will snatch at;
and there enters with such forces, which we Are ready to obey: with a sword, which the Revenger will snatch At;
cc a-acp vvz p-acp d n2, r-crq pns12 vbr j pc-acp vvi: p-acp dt n1, r-crq dt n1 vmb vvi p-acp;
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5794
with Riches, which the Covetous will digge for;
with Riches, which the Covetous will dig for;
p-acp n2, r-crq dt j vmb vvi p-acp;
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5795
with a dish of dainties, which the Glutton will greedily devour, and what bait soever we taste of, we are in his Snare;
with a dish of dainties, which the Glutton will greedily devour, and what bait soever we taste of, we Are in his Snare;
p-acp dt n1 pp-f n2-j, r-crq dt n1 vmb av-j vvi, cc r-crq n1 av pns12 vvb pp-f, pns12 vbr p-acp po31 n1;
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5796
he hath his severall Darts, and if any one pierce the heart, he is a Conqueror:
he hath his several Darts, and if any one pierce the heart, he is a Conqueror:
pns31 vhz po31 j n2, cc cs d crd vvi dt n1, pns31 vbz dt n1:
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5797
For he knows the wages of any one sinne unrepented, is death.
For he knows the wages of any one sin unrepented, is death.
c-acp pns31 vvz dt n2 pp-f d crd n1 n1, vbz n1.
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5798
We are indeed, too ready to flatter, and comfort our selves in that sinne, which best complies with our Humour, ever more to favour and Pardon our selves in some sinne or other,
We Are indeed, too ready to flatter, and Comfort our selves in that sin, which best complies with our Humour, ever more to favour and Pardon our selves in Some sin or other,
pns12 vbr av, av j pc-acp vvi, cc vvi po12 n2 p-acp d n1, r-crq av-js vvz p-acp po12 n1, av av-dc pc-acp vvi cc vvi po12 n2 p-acp d n1 cc n-jn,
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5891
For sin must needs then be terrible, when she comes with a whip in her hand:
For since must needs then be terrible, when she comes with a whip in her hand:
p-acp n1 vmb av av vbi j, c-crq pns31 vvz p-acp dt n1 p-acp po31 n1:
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and to make our obedience to one precept an Advocate to plead for us, and hold us up in the breach of another;
and to make our Obedience to one precept an Advocate to plead for us, and hold us up in the breach of Another;
cc pc-acp vvi po12 n1 p-acp crd n1 dt n1 pc-acp vvi p-acp pno12, cc vvb pno12 a-acp p-acp dt n1 pp-f j-jn;
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5800
I am not as other men are, there are more Pharisees then one that have spoke it.I am not as other men Are, there Are more Pharisees then one that have spoke it.
pns11 vbm xx c-acp j-jn n2 vbr, a-acp vbr dc np1 cs pi cst vhb vvn pn31.
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5801
Some sinne or other there is, either of Profit, or pleasure, or the like, to which by Complexion we are inclin'd, which we too oft dispense with,
some sin or other there is, either of Profit, or pleasure, or the like, to which by Complexion we Are inclined, which we too oft dispense with,
d n1 cc n-jn pc-acp vbz, d pp-f n1, cc n1, cc dt j, p-acp r-crq p-acp n1 pns12 vbr vvn, r-crq pns12 av av vvi p-acp,
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5802
as willing it should stay with us (as Austin confesses of himself, that when he prayed against Lust, he was not very willing to be heard,
as willing it should stay with us (as Austin Confesses of himself, that when he prayed against Lust, he was not very willing to be herd,
c-acp vvg pn31 vmd vvi p-acp pno12 (c-acp np1 vvz pp-f px31, cst c-crq pns31 vvd p-acp n1, pns31 vbds xx av j pc-acp vbi vvn,
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or that God should too soon divorce him from his beloved sinne) At the same time we would be Good, and yet evill;
or that God should too soon divorce him from his Beloved sin) At the same time we would be Good, and yet evil;
cc cst np1 vmd av av vvi pno31 p-acp po31 j-vvn n1) p-acp dt d n1 pns12 vmd vbi j, cc av j-jn;
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we would partake of life, and yet joyne with that, which tends unto death: we would be converts, and yet wantons;
we would partake of life, and yet join with that, which tends unto death: we would be converts, and yet wantons;
pns12 vmd vvi pp-f n1, cc av vvb p-acp d, r-crq vvz p-acp n1: pns12 vmd vbi vvz, cc av n1;
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5805
we would Turne from one sin, and yet cleave fast to another. Oh let me Hugg my Mammon, saith the Miser, and Ile defy lust:
we would Turn from one since, and yet cleave fast to Another. O let me Hug my Mammon, Says the Miser, and I'll defy lust:
pns12 vmd vvb p-acp crd n1, cc av vvb av-j p-acp j-jn. uh vvb pno11 vvb po11 np1, vvz dt n1, cc pns11|vmb vvb n1:
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5806
let me take my fill of love, saith the wanton, and Ile spurn at Wealth:
let me take my fill of love, Says the wanton, and I'll spurn At Wealth:
vvb pno11 vvi po11 n1 pp-f n1, vvz dt j-jn, cc pns11|vmb vvi p-acp n1:
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5807
Let me wash my feet in the blood of my enemies, saith the Revenger, and all other pleasure I shall look upon, and loath:
Let me wash my feet in the blood of my enemies, Says the Revenger, and all other pleasure I shall look upon, and loath:
vvb pno11 vvi po11 n2 p-acp dt n1 pp-f po11 n2, vvz dt n1, cc d j-jn n1 pns11 vmb vvi p-acp, cc j:
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5808
I will fast and pray, saith the Ambitious, so they may be wings to carry me to the highest place, where I had rather be, then in heaven it self.
I will fast and pray, Says the Ambitious, so they may be wings to carry me to the highest place, where I had rather be, then in heaven it self.
pns11 vmb av-j cc vvb, vvz dt j, av pns32 vmb vbi n2 pc-acp vvi pno11 p-acp dt js n1, c-crq pns11 vhd av-c vbi, av p-acp n1 pn31 n1.
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5809
Every man may be induced to abstaine from those sinnes, which either hinder not, or promote that, to which he is carried by the swindge of this naturall Temper, and disposition:
Every man may be induced to abstain from those Sins, which either hinder not, or promote that, to which he is carried by the swinge of this natural Temper, and disposition:
np1 n1 vmb vbi vvn pc-acp vvi p-acp d n2, r-crq d vvb xx, cc vvd cst, p-acp r-crq pns31 vbz vvn p-acp dt n1 pp-f d j vvi, cc n1:
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5810
And as every Nation (in the times of Darkness) had its severall God, which they worshipt, and neglected others;
And as every nation (in the times of Darkness) had its several God, which they worshipped, and neglected Others;
cc c-acp d n1 (p-acp dt n2 pp-f n1) vhd po31 j np1, r-crq pns32 vvd, cc vvn n2-jn;
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so every man almost hath his beloved sinne, which he cleaves to, and rather then he will Turne from it, will fling off all respect, and familiarity to the rest;
so every man almost hath his Beloved sin, which he cleaves to, and rather then he will Turn from it, will fling off all respect, and familiarity to the rest;
av d n1 av vhz po31 j-vvn n1, r-crq pns31 vvz p-acp, cc av-c cs pns31 vmb vvb p-acp pn31, vmb vvi a-acp d n1, cc n1 p-acp dt n1;
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will abstaine from evill in this kind, so he may take in the other, which is pleasant to him;
will abstain from evil in this kind, so he may take in the other, which is pleasant to him;
vmb vvi p-acp j-jn p-acp d n1, av pns31 vmb vvi p-acp dt n-jn, r-crq vbz j p-acp pno31;
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5813
will be for God, so he may be for Baal too;
will be for God, so he may be for Baal too;
vmb vbi p-acp np1, av pns31 vmb vbi p-acp np1 av;
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5814
will not Touch, so he may Tast, will not look on this forbidden Tree, so he may pluck and Tast of the other:
will not Touch, so he may Taste, will not look on this forbidden Tree, so he may pluck and Taste of the other:
vmb xx vvi, av pns31 vmb vvi, vmb xx vvi p-acp d vvn n1, av pns31 vmb vvi cc vvi pp-f dt n-jn:
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And this is to sport and please our selves in that evill way, which leads to Death;
And this is to sport and please our selves in that evil Way, which leads to Death;
cc d vbz p-acp n1 cc vvi po12 n2 p-acp d j-jn n1, r-crq vvz p-acp n1;
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5816
For what though I scape the Lion, if the Beare teare me in peeces? what is it to leane our hand,
For what though I escape the lion, if the Bear tear me in Pieces? what is it to lean our hand,
p-acp r-crq cs pns11 vvb dt n1, cs dt n1 vvb pno11 p-acp n2? q-crq vbz pn31 pc-acp vvi po12 n1,
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5817
and rest upon the forbearance of some sinnes, if a Serpent bite us? what is it to Turne from many sinnes,
and rest upon the forbearance of Some Sins, if a Serpent bite us? what is it to Turn from many Sins,
cc n1 p-acp dt n1 pp-f d n2, cs dt n1 vvb pno12? q-crq vbz pn31 p-acp vvb p-acp d n2,
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5892
indeed she is never without one, if we could see it;
indeed she is never without one, if we could see it;
av pns31 vbz av-x p-acp crd, cs pns12 vmd vvi pn31;
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and yet be too familiar with that, which will destroy us? Saul, wee know, spared many of the Amalekites, when Gods command was, to put all to the sword, and the event was;
and yet be too familiar with that, which will destroy us? Saul, we know, spared many of the Amalekites, when God's command was, to put all to the sword, and the event was;
cc av vbi av j-jn p-acp d, r-crq vmb vvi pno12? np1, pns12 vvb, vvd d pp-f dt n2, c-crq n2 vvb vbds, pc-acp vvi d p-acp dt n1, cc dt n1 vbds;
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5819
he spared one too many, for one of them was his Executioner;
he spared one too many, for one of them was his Executioner;
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5820
God bids us destroy the whole Body of finne, to leave no sinne reigning in our mortall Bodies, and if we favour and spare but one, that one,
God bids us destroy the Whole Body of fin, to leave no sin reigning in our Mortal Bodies, and if we favour and spare but one, that one,
np1 vvz pno12 vvi dt j-jn n1 pp-f n1, pc-acp vvi dx n1 vvg p-acp po12 j-jn n2, cc cs pns12 vvb cc vvi p-acp crd, cst pi,
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5821
if we Turne not from it, will be strong enough to Turne us to Destruction. For againe;
if we Turn not from it, will be strong enough to Turn us to Destruction. For again;
cs pns12 vvb xx p-acp pn31, vmb vbi j av-d p-acp vvb pno12 p-acp n1. c-acp av;
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5822
It is Obedience onely, that commends us to God, and that, as exact, and perfect, as the equity of the Gospel requires, and so every degree of sinne is rebellion:
It is obedience only, that commends us to God, and that, as exact, and perfect, as the equity of the Gospel requires, and so every degree of sin is rebellion:
pn31 vbz n1 av-j, cst vvz pno12 p-acp np1, cc cst, c-acp j, cc j, c-acp dt n1 pp-f dt n1 vvz, cc av d n1 pp-f n1 vbz n1:
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5823
God requires totam voluntatem, the whole will for indeed) where it is not whole, it is not at all, it is not a will,
God requires Whole voluntatem, the Whole will for indeed) where it is not Whole, it is not At all, it is not a will,
np1 vvz fw-la fw-la, dt j-jn n1 p-acp av) c-crq pn31 vbz xx j-jn, pn31 vbz xx p-acp d, pn31 vbz xx dt n1,
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5824
and integram poenitentiam, a solid, entire, universall Conversion.
and integram poenitentiam, a solid, entire, universal Conversion.
cc n1 fw-la, dt j, j, j n1.
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5825
True Obedience, saith Luther, non transit in genus deliberativum, doth not demurr and deliberate, I may add, non transit in genus judiciale, doth not take upon it self to determine, which Commandement is to be kept, and which may be omitted;
True obedience, Says Luther, non transit in genus deliberativum, does not demur and deliberate, I may add, non transit in genus judicial, does not take upon it self to determine, which Commandment is to be kept, and which may be omitted;
j n1, vvz np1, fw-fr fw-la p-acp fw-la fw-la, vdz xx vvi cc vvi, pns11 vmb vvi, fw-fr fw-la p-acp fw-la j, vdz xx vvi p-acp pn31 n1 pc-acp vvi, r-crq n1 vbz pc-acp vbi vvn, cc r-crq vmb vbi vvn;
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5826
what in it is to be done, and what is to be left undone. For as our Faith is imperfect;
what in it is to be done, and what is to be left undone. For as our Faith is imperfect;
r-crq p-acp pn31 vbz pc-acp vbi vdn, cc r-crq vbz pc-acp vbi vvn vvn. p-acp p-acp po12 n1 vbz j;
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5827
if it be not equall to that Truth which is revealed;
if it be not equal to that Truth which is revealed;
cs pn31 vbb xx j-jn p-acp d n1 r-crq vbz vvn;
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5828
so is our obedience imperfect, when 'tis not equall to the command, and both are unavailable,
so is our Obedience imperfect, when it's not equal to the command, and both Are unavailable,
av vbz po12 n1 j, c-crq pn31|vbz xx j-jn p-acp dt n1, cc d vbr j,
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5829
because in the one we stick at some part of the Truth reveal'd, and in the other come short of the command;
Because in the one we stick At Some part of the Truth revealed, and in the other come short of the command;
c-acp p-acp dt pi pns12 vvi p-acp d n1 pp-f dt n1 vvd, cc p-acp dt n-jn vvb j pp-f dt n1;
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5830
and so in the one distrust God, in the other oppose him:
and so in the one distrust God, in the other oppose him:
cc av p-acp dt crd n1 np1, p-acp dt n-jn vvi pno31:
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5831
what is a sigh, if my murmuring drown it? what is my Devotion, if my Impatience chill it? what is my Liberality,
what is a sighs, if my murmuring drown it? what is my Devotion, if my Impatience chill it? what is my Liberality,
r-crq vbz dt n1, cs po11 vvg vvb pn31? q-crq vbz po11 n1, cs po11 n1 vvi pn31? q-crq vbz po11 n1,
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5832
if my uncleanness defile it? what are my Prayers, if my partiall obedience turne them into sinne? what is a morsell of bread to one poore man,
if my uncleanness defile it? what Are my Prayers, if my partial Obedience turn them into sin? what is a morsel of bred to one poor man,
cs po11 n1 vvi pn31? q-crq vbr po11 n2, cs po11 j n1 vvi pno32 p-acp n1? q-crq vbz dt n1 pp-f n1 p-acp crd j n1,
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5833
when my oppression hath eaten up a Thousand? what is my Faith, if my malice make me worse then an Infidell? The voice of Scripture, the Language of Obedience is; to keep all the Commandements;
when my oppression hath eaten up a Thousand? what is my Faith, if my malice make me Worse then an Infidel? The voice of Scripture, the Language of obedience is; to keep all the commandments;
c-crq po11 n1 vhz vvn a-acp dt crd? q-crq vbz po11 n1, cs po11 n1 vvb pno11 av-jc cs dt n1? dt n1 pp-f n1, dt n1 pp-f n1 vbz; pc-acp vvi d dt n2;
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5834
the language of Repentance, to depart from all Iniquity.
the language of Repentance, to depart from all Iniquity.
dt n1 pp-f n1, pc-acp vvi p-acp d n1.
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5835
For all the Virtues in the world cannot wash off the guilt of one unrepented sin;
For all the Virtues in the world cannot wash off the guilt of one unrepented since;
p-acp d dt n2 p-acp dt n1 vmbx vvi a-acp dt n1 pp-f crd n1 n1;
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5836
Shall I give my first-born for my Transgression, saith the Prophet, the fruit of my body,Shall I give my firstborn for my Transgression, Says the Prophet, the fruit of my body,
vmb pns11 vvi po11 j p-acp po11 n1, vvz dt n1, dt n1 pp-f po11 n1,
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5912
and I shall be punisht for Cain; and punisht for Lameoh; and as many as the contagion of my sin shall reach,
and I shall be punished for Cain; and punished for Lameoh; and as many as the contagion of my since shall reach,
cc pns11 vmb vbi vvn p-acp np1; cc vvn p-acp uh; cc c-acp d c-acp dt n1 pp-f po11 n1 vmb vvi,
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5837
for the sinne of my soule? shall I bring the merits of one Saint? the supererogations of another? and add to these the Treasure of the Church? shall I bring my Almes, my Devotion, my Teares;
for the sin of my soul? shall I bring the merits of one Saint? the supererogations of Another? and add to these the Treasure of the Church? shall I bring my Alms, my Devotion, my Tears;
p-acp dt n1 pp-f po11 n1? vmb pns11 vvi dt n2 pp-f crd n1? dt n2 pp-f j-jn? cc vvb p-acp d dt n1 pp-f dt n1? vmb pns11 vvi po11 n2, po11 n1, po11 n2;
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5838
all these will vanish at the guilt of one sinne, and melt before it, as the wax before the Sun:
all these will vanish At the guilt of one sin, and melt before it, as the wax before the Sun:
d d vmb vvi p-acp dt n1 pp-f crd n1, cc vvi p-acp pn31, c-acp dt n1 p-acp dt n1:
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5839
for every sinne is, as Seneca speaks of Alexanders, in killing Calisthenes, Crimen aeternum, an everpentance can redeeme;
for every sin is, as Senecca speaks of Alexanders, in killing Calisthenes, Crimen aeternum, an everpentance can Redeem;
c-acp d n1 vbz, c-acp np1 vvz pp-f npg1, p-acp j-vvg np1, fw-la fw-la, dt n1 vmb vvi;
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5840
For, as oft as it shall be said, that Alexander slew so many thousand persians, it will be reply'd, he did so,
For, as oft as it shall be said, that Alexander slew so many thousand Persians, it will be replied, he did so,
c-acp, c-acp av c-acp pn31 vmb vbi vvn, cst np1 vvd av d crd n2, pn31 vmb vbi vvn, pns31 vdd av,
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5841
but withall, he slew Calisthenes. He slew Darius, 'tis true, and Calisthenes too: He wan all, as farre as the very Ocean;
but withal, he slew Calisthenes. He slew Darius, it's true, and Calisthenes too: He won all, as Far as the very Ocean;
cc-acp av, pns31 vvd np1. pns31 vvd np1, pn31|vbz j, cc np1 av: pns31 vvd d, c-acp av-j c-acp dt j n1;
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5842
'tis true, but he killed Calisthenes; and as oft we shall fill our mindes, and flatter our selves with the forbearance of these,
it's true, but he killed Calisthenes; and as oft we shall fill our minds, and flatter our selves with the forbearance of these,
pn31|vbz j, cc-acp pns31 vvd np1; cc c-acp av pns12 vmb vvi po12 n2, cc vvi po12 n2 p-acp dt n1 pp-f d,
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5843
or those sinnes, our Conscience will check and take us up, and tell us;
or those Sins, our Conscience will check and take us up, and tell us;
cc d n2, po12 n1 vmb vvi cc vvi pno12 a-acp, cc vvb pno12;
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5844
but we have continued in this, or that beloved sin, and none of all our performances shall make so much to our comfort,
but we have continued in this, or that Beloved since, and none of all our performances shall make so much to our Comfort,
cc-acp pns12 vhb vvn p-acp d, cc cst j-vvn n1, cc pix pp-f d po12 n2 vmb vvi av av-d p-acp po12 n1,
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as one unrepented sinne shall to our Reproach.
as one unrepented sin shall to our Reproach.
c-acp crd n1 n1 vmb p-acp po12 n1.
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And now because in common esteeme, one is no number, and we scarce count him guilty of sin, who hath but one fault;
And now Because in Common esteem, one is no number, and we scarce count him guilty of since, who hath but one fault;
cc av c-acp p-acp j n1, pi vbz dx n1, cc pns12 av-j vvb pno31 j pp-f n1, r-crq vhz p-acp crd n1;
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Let us well weigh the danger of any one sinne; be it Fornication, Theft or Covetousnesse, or the like, be it whatsoever is called sinne;
Let us well weigh the danger of any one sin; be it Fornication, Theft or Covetousness, or the like, be it whatsoever is called sin;
vvb pno12 av vvi dt n1 pp-f d crd n1; vbb pn31 n1, n1 cc n1, cc dt j, vbb pn31 q-crq vbz vvn n1;
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and though, perhaps, we may dread it the lesse, because it is but one, yet we sahll find good reason to Turne from it, because it is sinne. And first:
and though, perhaps, we may dread it the less, Because it is but one, yet we sahll find good reason to Turn from it, Because it is sin. And First:
cc cs, av, pns12 vmb vvi pn31 dt av-dc, c-acp pn31 vbz p-acp crd, av pns12 vmb vvi j n1 p-acp vvb p-acp pn31, c-acp pn31 vbz n1. cc ord:
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5849
Every particular sinne is of a monstrous aspect, being committed not onely against the Law written;
Every particular sin is of a monstrous aspect, being committed not only against the Law written;
d j n1 vbz pp-f dt j n1, vbg vvn xx av-j p-acp dt n1 vvn;
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but against the Law of Nature, which did then Characterise the soule, when the soule did first enforme the Body:
but against the Law of Nature, which did then Characterise the soul, when the soul did First inform the Body:
cc-acp p-acp dt n1 pp-f n1, r-crq vdd av vvi dt n1, c-crq dt n1 vdd ord vvi dt n1:
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for though we call those horrid sinnes unnaturall, which Saint Paul speaks against in the 1. to the romanes, yet in true estimation, every sin is so, being against our very Reason, which is NONLATINALPHABET, the very first Law, written in our hearts, saith Naz. for sin is an unreasonable Thing,
for though we call those horrid Sins unnatural, which Saint Paul speaks against in the 1. to the romanes, yet in true estimation, every since is so, being against our very Reason, which is, the very First Law, written in our hearts, Says Nazareth for since is an unreasonable Thing,
c-acp cs pns12 vvb d j n2 j, r-crq n1 np1 vvz p-acp p-acp dt crd p-acp dt fw-gr, av p-acp j n1, d n1 vbz av, vbg p-acp po12 j n1, r-crq vbz, dt av ord n1, vvn p-acp po12 n2, vvz np1 p-acp n1 vbz dt j n1,
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nor can it desend it self by discourse, or argument.
nor can it descend it self by discourse, or argument.
ccx vmb pn31 vvi pn31 n1 p-acp n1, cc n1.
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5853
If Heaven were to be bought with sin, it were no Purchase, for by every evill work, I forfeit not onely my Christianity, but my manhood;
If Heaven were to be bought with since, it were no Purchase, for by every evil work, I forfeit not only my Christianity, but my manhood;
cs n1 vbdr pc-acp vbi vvn p-acp n1, pn31 vbdr dx n1, c-acp p-acp d j-jn n1, pns11 vvb xx av-j po11 np1, cc-acp po11 n1;
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5854
I am robb'd of my chiefest Jewel, and I my self am the Theef. Who would buy eternity with sinne? who would buy Immortallity upon such loathed Termes:
I am robbed of my chiefest Jewel, and I my self am the Thief. Who would buy eternity with sin? who would buy Immortality upon such loathed Terms:
pns11 vbm vvd pp-f po11 js-jn n1, cc pns11 po11 n1 vbm dt n1. q-crq vmd vvi n1 p-acp n1? q-crq vmd vvi n1 p-acp d j-vvn n2:
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and I shall be punished for my own sins;
and I shall be punished for my own Sins;
cc pns11 vmb vbi vvn p-acp po11 d n2;
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If Christ should have promis'd Heaven upon condition of a wicked life, who would have beleeved there had been either Christ or Heaven? And therefore it is laid as an imputation upon man, Solum hoc animal Naturae fines transgreditur, no Creature breaks the bounds and limits which Nature hath set, but Man;
If christ should have promised Heaven upon condition of a wicked life, who would have believed there had been either christ or Heaven? And Therefore it is laid as an imputation upon man, Solum hoc animal Naturae fines transgreditur, no Creature breaks the bounds and Limits which Nature hath Set, but Man;
cs np1 vmd vhi vvn n1 p-acp n1 pp-f dt j n1, r-crq vmd vhi vvn a-acp vhd vbn d np1 cc n1? cc av pn31 vbz vvn p-acp dt n1 p-acp n1, fw-la fw-la n1 fw-la n2 fw-la, dx n1 vvz dt n2 cc n2 r-crq n1 vhz vvn, cc-acp n1;
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and there is much of Truth in it; man, when he sinnes, is more unbounded, and irregular then a Beast.
and there is much of Truth in it; man, when he Sins, is more unbounded, and irregular then a Beast.
cc pc-acp vbz d pp-f n1 p-acp pn31; n1, c-crq pns31 n2, vbz av-dc j, cc j cs dt n1.
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For a Beast follows the conduct of his naturall Appetite, but man leaves his Reason behind, which should be more powerful,
For a Beast follows the conduct of his natural Appetite, but man leaves his Reason behind, which should be more powerful,
p-acp dt n1 vvz dt n1 pp-f po31 j n1, cc-acp n1 vvz po31 n1 a-acp, r-crq vmd vbi av-dc j,
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5858
and is as naturall to him as his sense. Man, saith the prophet David, that understands not, is like to the Beasts that perish;
and is as natural to him as his sense. Man, Says the Prophet David, that understands not, is like to the Beasts that perish;
cc vbz a-acp j p-acp pno31 c-acp po31 n1. n1, vvz dt n1 np1, cst vvz xx, vbz av-j p-acp dt n2 cst vvb;
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5859
and Man that is like to a Beast, is worse then he: No Fox to Herod, no Goat to the Wanton; no Tyger to the Murderer; no Wolfe to the Oppressor; no Horse-leech to the Covetous;
and Man that is like to a Beast, is Worse then he: No Fox to Herod, no Goat to the Wanton; no Tiger to the Murderer; no Wolf to the Oppressor; no Horseleech to the Covetous;
cc n1 cst vbz av-j p-acp dt n1, vbz jc cs pns31: uh-dx n1 p-acp np1, dx n1 p-acp dt j-jn; dx n1 p-acp dt n1; dx n1 p-acp dt n1; dx n1 p-acp dt j;
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for Beasts follow that NONLATINALPHABET, that instinct of Nature, by which they are carried to the Object;
for Beasts follow that, that instinct of Nature, by which they Are carried to the Object;
p-acp n2 vvb d, cst n1 pp-f n1, p-acp r-crq pns32 vbr vvn p-acp dt n1;
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5861
but man makes Reason, which should come in to rescue him from sin, an Instrument of Evill;
but man makes Reason, which should come in to rescue him from since, an Instrument of Evil;
cc-acp n1 vvz n1, r-crq vmd vvi p-acp pc-acp vvi pno31 p-acp n1, dt n1 pp-f n-jn;
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so that his Reason, which was made as a help; as his God on Earth, serves onely to make him more unreasonable.
so that his Reason, which was made as a help; as his God on Earth, serves only to make him more unreasonable.
av cst po31 n1, r-crq vbds vvn p-acp dt n1; c-acp po31 n1 p-acp n1, vvz av-j pc-acp vvi pno31 av-dc j.
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5863
Consider then, though it be but one sinne, yet so farre it makes thee like unto a Beast, nay worse then any;
Consider then, though it be but one sin, yet so Far it makes thee like unto a Beast, nay Worse then any;
np1 av, cs pn31 vbb p-acp crd n1, av av av-j pn31 vvz pno21 av-j p-acp dt n1, uh-x av-jc cs d;
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5864
though it be one, yet it hath a monstrous aspect; and then Turne from it. Secondly: though it be but one;
though it be one, yet it hath a monstrous aspect; and then Turn from it. Secondly: though it be but one;
cs pn31 vbb pi, av pn31 vhz dt j n1; cc cs vvb p-acp pn31. ord: cs pn31 vbb p-acp pi;
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5865
yet it is very fruitful, and may beget another, nay, multiply it self into a numerous issue, into as many sins,
yet it is very fruitful, and may beget Another, nay, multiply it self into a numerous issue, into as many Sins,
av pn31 vbz av j, cc vmb vvi j-jn, uh-x, vvb pn31 n1 p-acp dt j n1, p-acp c-acp d n2,
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5866
as there be haires of thy head:
as there be hairs of thy head:
c-acp pc-acp vbi n2 pp-f po21 n1:
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5867
for as it is truly said, omne verum, omni vero consonat, there is a kind of agreement, and harmony in truthes;
for as it is truly said, omne verum, omni vero consonat, there is a kind of agreement, and harmony in truths;
c-acp c-acp pn31 vbz av-j vvn, fw-la fw-la, fw-la fw-la fw-la, a-acp vbz dt n1 pp-f n1, cc n1 p-acp ng1;
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and the devout School-man tells us, that the whole Scripture is but one copulative proposition, because the precepts therein contained are many,
and the devout Schoolman tells us, that the Whole Scripture is but one copulative proposition, Because the Precepts therein contained Are many,
cc dt j n1 vvz pno12, cst dt j-jn n1 vbz p-acp crd j n1, p-acp dt n2 av vvn vbr d,
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5869
and yet one, many in regard of the diversity of those works, that perfect them, but yet one, in respect of that root of charity, which begins them;
and yet one, many in regard of the diversity of those works, that perfect them, but yet one, in respect of that root of charity, which begins them;
cc av crd, d p-acp n1 pp-f dt n1 pp-f d n2, cst vvb pno32, cc-acp av crd, p-acp n1 pp-f d n1 pp-f n1, r-crq vvz pno32;
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5870
so peccatum multiplex, & unum, there is a kinde of dependencie between sins, and a growth in wickednesse, one drawing,
so peccatum multiplex, & Unum, there is a kind of dependency between Sins, and a growth in wickedness, one drawing,
av fw-la fw-la, cc fw-la, a-acp vbz dt n1 pp-f n1 p-acp n2, cc dt n1 p-acp n1, pi vvg,
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5871
and deriving poyson from another NONLATINALPHABET as Epiphanius speaks of heresies, as the Asp doth from the Viper, which being set in opposition to any particular vertue, creepeth on,
and deriving poison from Another as Epiphanius speaks of heresies, as the Asp does from the Viper, which being Set in opposition to any particular virtue, creeps on,
cc vvg n1 p-acp j-jn p-acp np1 vvz pp-f n2, p-acp dt n1 vdz p-acp dt n1, r-crq vbg vvn p-acp n1 p-acp d j n1, vvz a-acp,
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5872
and multiplies, and gathers strength to the endangering of all. And sin may propagate it self;
and multiplies, and gathers strength to the endangering of all. And since may propagate it self;
cc vvz, cc vvz n1 p-acp dt n-vvg pp-f d. cc n1 vmb vvi pn31 n1;
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and I shall be pinished for my other mens sins (as Father Latimer speaks),
and I shall be pinished for my other men's Sins (as Father Latimer speaks),
cc pns11 vmb vbi vvn p-acp po11 j-jn ng2 n2 (c-acp n1 np1 vvz),
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5873
first, as an efficient cause, Removens prohibens, weaking the power of grace, dimming the light of the Gospel, setting us at a greater distance from the brightnesse of it, making us more venturous, taking off our blush of modestty, which should restrain us, one evil act may dispose us to commit the like,First, as an efficient cause, Removens prohibens, weaking the power of grace, dimming the Light of the Gospel, setting us At a greater distance from the brightness of it, making us more venturous, taking off our blush of modestty, which should restrain us, one evil act may dispose us to commit the like,
ord, p-acp dt j n1, n2 fw-la, zz dt n1 pp-f n1, n-vvg dt n1 pp-f dt n1, vvg pno12 p-acp dt jc n1 p-acp dt n1 pp-f pn31, vvg pno12 dc j, vvg p-acp po12 n1 pp-f n1, r-crq vmd vvi pno12, crd j-jn n1 vmb vvi pno12 pc-acp vvi dt j,
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5874
and that may bring on a thousand. Secondly, as a material cause; one sin may prepare matter for another; thy covertousnesse beget debate; debate enrage thee more;
and that may bring on a thousand. Secondly, as a material cause; one since may prepare matter for Another; thy covertousnesse beget debate; debate enrage thee more;
cc cst vmb vvi p-acp dt crd. ord, c-acp dt j-jn n1; crd n1 vmb vvi n1 p-acp j-jn; po21 n1 vvi n1; n1 vvb pno21 av-dc;
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5875
and that not end but in murder.
and that not end but in murder.
cc cst xx n1 cc-acp p-acp n1.
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5876
Last of all, as the final cause, thou mayest commit theft for fornication, and fornication for theft, that thou mayest continue a Tyrant, be more a Tyrant;
Last of all, as the final cause, thou Mayest commit theft for fornication, and fornication for theft, that thou Mayest continue a Tyrant, be more a Tyrant;
ord pp-f d, c-acp dt j n1, pns21 vm2 vvi n1 p-acp n1, cc n1 p-acp n1, cst pns21 vm2 vvi dt n1, vbb av-dc dt n1;
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5877
that thou mayest uphold thy oppression, oppresse more, that thou mayest walk on in safety, walk on in the blood of the innocent, that thou mayest be what thou art, be worse then thou art, be worse and worse, till thou art no more.
that thou Mayest uphold thy oppression, oppress more, that thou Mayest walk on in safety, walk on in the blood of the innocent, that thou Mayest be what thou art, be Worse then thou art, be Worse and Worse, till thou art no more.
cst pns21 vm2 vvi po21 n1, vvb av-dc, cst pns21 vm2 vvi a-acp p-acp n1, vvb a-acp p-acp dt n1 pp-f dt j-jn, cst pns21 vm2 vbi r-crq pns21 vb2r, vbb av-jc cs pns21 vb2r, vbb jc cc av-jc, c-acp pns21 vb2r dx av-dc.
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5878
Ambition leads Absolon to conspiracy, conspiracy to open Rebellion, Rebellion to his Fathers Concubines; at last to the Oak, where he hung with three darts in his side.
Ambition leads Absalom to Conspiracy, Conspiracy to open Rebellion, Rebellion to his Father's Concubines; At last to the Oak, where he hung with three darts in his side.
n1 vvz np1 p-acp n1, n1 p-acp j n1, n1 p-acp po31 ng1 ng1; p-acp ord p-acp dt n1, c-crq pns31 vvd p-acp crd n2 p-acp po31 n1.
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5879
For sin, saith Basil, like unto a stone, that is cast into the water, multiplies it self by infinite Gyres, and Circles;
For since, Says Basil, like unto a stone, that is cast into the water, multiplies it self by infinite Gyres, and Circles;
p-acp n1, vvz np1, av-j p-acp dt n1, cst vbz vvn p-acp dt n1, vvz pn31 n1 p-acp j n2, cc n2;
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5880
The sins of our youth hasten us to the sins of our age; an the sins of our age look back upon the follies of our youth;
The Sins of our youth hasten us to the Sins of our age; an the Sins of our age look back upon the follies of our youth;
dt n2 pp-f po12 n1 vvb pno12 p-acp dt n2 pp-f po12 n1; cs dt n2 pp-f po12 n1 vvb av p-acp dt n2 pp-f po12 n1;
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5881
pride feathers my ambition, and ambition swells my pride, gluttony is a pander to my lust,
pride Feathers my ambition, and ambition Swells my pride, gluttony is a pander to my lust,
n1 n2 po11 n1, cc n1 vvz po11 n1, n1 vbz dt n1 p-acp po11 n1,
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5882
and my lust a steward to my gluttony: Sins seldom end, where they begin, but run on, till they be infinite, and innumerable.
and my lust a steward to my gluttony: Sins seldom end, where they begin, but run on, till they be infinite, and innumerable.
cc po11 n1 dt n1 p-acp po11 n1: n2 av n1, c-crq pns32 vvb, cc-acp vvb a-acp, c-acp pns32 vbb j, cc j.
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5883
And now this unhappy fruitfulness of sin may be a strong motive to make me run away from every sin,
And now this unhappy fruitfulness of since may be a strong motive to make me run away from every since,
cc av d j n1 pp-f n1 vmb vbi dt j n1 pc-acp vvi pno11 vvi av p-acp d n1,
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5884
and fear one evil spirit, as that which may bring in a Legion.
and Fear one evil Spirit, as that which may bring in a Legion.
cc vvb pi j-jn n1, c-acp d r-crq vmb vvi p-acp dt n1.
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5885
Could I think, that when I tell a lie, I am in a disposition to betray a kingdom;
Could I think, that when I tell a lie, I am in a disposition to betray a Kingdom;
vmd pns11 vvi, cst c-crq pns11 vvb dt n1, pns11 vbm p-acp dt n1 pc-acp vvi dt n1;
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5886
could I imagine that when I slander my Neighbour, I am in an aptitude to blaspheme God, could I see luxurie in gluttony, and incest in luxurie; strife in covetousness; and in strife murder;
could I imagine that when I slander my Neighbour, I am in an aptitude to Blaspheme God, could I see luxury in gluttony, and Incest in luxury; strife in covetousness; and in strife murder;
vmd pns11 vvi cst c-crq pns11 vvb po11 n1, pns11 vbm p-acp dt n1 pc-acp vvi np1, vmd pns11 vvi n1 p-acp n1, cc n1 p-acp n1; n1 p-acp n1; cc p-acp n1 n1;
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5887
in idleness theft, and in theft sacriledge;
in idleness theft, and in theft sacrilege;
p-acp n1 n1, cc p-acp n1 n1;
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5888
I should then Turn from every evil way, and at the sight of any one sin, with fear and trembling, cry out; behold a troop cometh.
I should then Turn from every evil Way, and At the sighed of any one since, with Fear and trembling, cry out; behold a troop comes.
pns11 vmd av vvb p-acp d j-jn n1, cc p-acp dt n1 pp-f d crd n1, p-acp n1 cc j-vvg, vvb av; vvb dt n1 vvz.
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5889
But in the Third place, if neither the monstrosity of sin, nor the fruitfulnesse of sin moves us,
But in the Third place, if neither the monstrosity of since, nor the fruitfulness of since moves us,
cc-acp p-acp dt ord n1, cs d dt n1 pp-f n1, ccx dt n1 pp-f n1 vvz pno12,
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5890
yet the guilt it brings along with it, and the obligation to punishment may deter us:
yet the guilt it brings along with it, and the obligation to punishment may deter us:
av dt n1 pn31 vvz a-acp p-acp pn31, cc dt n1 p-acp n1 vmb vvi pno12:
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5893
and all those heavy judgments which have fallen upon us, and prest us wellneer to nothing, we may impute to what we please, to the madnesse of the people, to the craft and covetousnesse of some,
and all those heavy Judgments which have fallen upon us, and pressed us wellneer to nothing, we may impute to what we please, to the madness of the people, to the craft and covetousness of Some,
cc d d j n2 r-crq vhb vvn p-acp pno12, cc vvn pno12 vvi p-acp pix, pns12 vmb vvi p-acp r-crq pns12 vvb, p-acp dt n1 pp-f dt n1, p-acp dt n1 cc n1 pp-f d,
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5894
and the improvidence of others, but twas sin that called them down, and for ought we know, but one.
and the improvidence of Others, but it since that called them down, and for ought we know, but one.
cc dt n1 pp-f n2-jn, cc-acp pn31|vbds n1 cst vvd pno32 a-acp, cc c-acp pi pns12 vvi, p-acp crd.
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5895
For one sin as of Achan, all Israel may be punisht; for one sin, as of David, threescore and ten thousand may fall by the plague:
For one since as of achan, all Israel may be punished; for one since, as of David, threescore and ten thousand may fallen by the plague:
p-acp crd n1 c-acp pp-f np1, d np1 vmb vbi vvn; p-acp crd n1, c-acp pp-f np1, crd cc crd crd vmb vvi p-acp dt n1:
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5896
For Jonahs disobedience, a Tempest may be raised upon all the Marriners in the ship:
For Jonahs disobedience, a Tempest may be raised upon all the Mariners in the ship:
c-acp np1 n1, dt n1 vmb vbi vvn p-acp d dt n2 p-acp dt n1:
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5897
and what stronger winde can there blow then this, to drive us every one out of every evil way? how should this consideration leave a sting behinde it,
and what Stronger wind can there blow then this, to drive us every one out of every evil Way? how should this consideration leave a sting behind it,
cc q-crq jc n1 vmb a-acp vvi av d, pc-acp vvi pno12 d crd av pp-f d j-jn n1? q-crq vmd d n1 vvi dt n1 p-acp pn31,
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5898
and affect hand startle us? It may be my sacriledge, may the Church-robber, It may be my luxury, may the wanton, It may be my bold irreverence in the House of God; may the prophane man say:
and affect hand startle us? It may be my sacrilege, may the Church-robber, It may be my luxury, may the wanton, It may be my bold irreverence in the House of God; may the profane man say:
cc vvi n1 vvi pno12? pn31 vmb vbi po11 n1, vmb dt n1, pn31 vmb vbi po11 n1, vmb dt j-jn, pn31 vmb vbi po11 j n1 p-acp dt n1 pp-f np1; vmb dt j n1 vvb:
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5899
whatsoever sin it is, it may be mine, which hath wrought this desolation on the earth;
whatsoever since it is, it may be mine, which hath wrought this desolation on the earth;
r-crq n1 pn31 vbz, pn31 vmb vbi png11, r-crq vhz vvn d n1 p-acp dt n1;
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5900
and then what an Achan, what a Jonah, what a Murderer am I? I will confess with Achan; build an altar with David, throw this Jonah over-board, cast this sin out of my soul, that God may turn from his fierce wrath,
and then what an achan, what a Jonah, what a Murderer am I? I will confess with achan; built an altar with David, throw this Jonah overboard, cast this since out of my soul, that God may turn from his fierce wrath,
cc av q-crq dt np1, r-crq dt np1, r-crq dt n1 vbm pns11? pns11 vmb vvi p-acp np1; vvb dt n1 p-acp np1, vvb d np1 av, vvd d n1 av pp-f po11 n1, cst np1 vmb vvi p-acp po31 j n1,
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and shine once again both upon my Tabernacle, and upon the Nation. But in the last place;
and shine once again both upon my Tabernacle, and upon the nation. But in the last place;
cc vvi a-acp av av-d p-acp po11 n1, cc p-acp dt n1. cc-acp p-acp dt ord n1;
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if his anger be not hot enough in his temporal punishments; it will hereafter boyl and reake in a Cauldron of unquenchable fire;
if his anger be not hight enough in his temporal punishments; it will hereafter boil and reak in a Cauldron of unquenchable fire;
cs po31 n1 vbb xx j av-d p-acp po31 j n2; pn31 vmb av vvi cc vvi p-acp dt n1 pp-f j n1;
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he will punish thee eternally for any one sin habituated in thee, which thou hast not turned from by Repentance.
he will Punish thee eternally for any one since habituated in thee, which thou hast not turned from by Repentance.
pns31 vmb vvi pno21 av-j p-acp d crd n1 vvn p-acp pno21, r-crq pns21 vh2 xx vvn p-acp p-acp n1.
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Saint Basil makes the punishment not onely infinite in duration, but in degrees, and increase,
Saint Basil makes the punishment not only infinite in duration, but in Degrees, and increase,
n1 np1 vvz dt n1 xx av-j j p-acp n1, cc-acp p-acp n2, cc vvi,
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5905
and was of opinion, that the paines of the damned are every moment intended, and augmented, according,
and was of opinion, that the pains of the damned Are every moment intended, and augmented, according,
cc vbds pp-f n1, cst dt n2 pp-f dt n-vvn vbr d n1 vvd, cc vvn, vvg,
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as even one sin may spread it self from man to man, from one generation to another,
as even one since may spread it self from man to man, from one generation to Another,
c-acp av crd n1 vmb vvi pn31 n1 p-acp n1 p-acp n1, p-acp crd n1 p-acp j-jn,
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5907
even to the worlds end, by its venemous contagion and ensample.
even to the world's end, by its venomous contagion and ensample.
av p-acp dt ng1 n1, p-acp po31 j n1 cc n1.
(18) sermon (DIV2)
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5908
Think we as meanly, and slightly, as we will, (swallow it without fear, live in it without sense,
Think we as meanly, and slightly, as we will, (swallow it without Fear, live in it without sense,
vvb pns12 a-acp av-j, cc av-j, c-acp pns12 vmb, (vvb pn31 p-acp n1, vvb p-acp pn31 p-acp n1,
(18) sermon (DIV2)
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5909
yet thus it may (for ought we can say to the contrary) multiply and increase both it self,
yet thus it may (for ought we can say to the contrary) multiply and increase both it self,
av av pn31 vmb (c-acp pi pns12 vmb vvi p-acp dt n-jn) vvb cc vvi d pn31 n1,
(18) sermon (DIV2)
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5910
and our punishment, and this of Saint Basil may be true.
and our punishment, and this of Saint Basil may be true.
cc po12 n1, cc d pp-f n1 np1 vmb vbi j.
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5911
My love of the world may kindle my anger, my anger may end in murder, my murder may beget a Cain, and Cain a Lamech, and from Cain, by a kinde of propagation of sin, may proceed a blody race throughout all generations;
My love of the world may kindle my anger, my anger may end in murder, my murder may beget a Cain, and Cain a Lamech, and from Cain, by a kind of propagation of since, may proceed a bloody raze throughout all generations;
po11 n1 pp-f dt n1 vmb vvi po11 n1, po11 n1 vmb vvi p-acp n1, po11 n1 vmb vvi dt np1, cc np1 dt vvb, cc p-acp np1, p-acp dt n1 pp-f n1 pp-f n1, vmb vvi dt j n1 p-acp d n2;
(18) sermon (DIV2)
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5916
a heavie and sad consideration it is, and very answerable, and proportionable to this loud and vehement ingemination Convertimini, Convertimini, Turn ye, Turn ye, able to turn us,
a heavy and sad consideration it is, and very answerable, and proportionable to this loud and vehement ingemination Convertimini, Convertimini, Turn you, Turn you, able to turn us,
dt j cc j n1 pn31 vbz, cc av j, cc j p-acp d j cc j n1 np1, np1, vvb pn22, vvb pn22, j p-acp vvb pno12,
(18) sermon (DIV2)
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and so to turn us, that we may turn from every evil way. The fourth property of our Turn, it must be final, carried on to the end.
and so to turn us, that we may turn from every evil Way. The fourth property of our Turn, it must be final, carried on to the end.
cc av p-acp vvb pno12, cst pns12 vmb vvi p-acp d j-jn n1. dt ord n1 pp-f po12 n1, pn31 vmb vbi j, vvd a-acp p-acp dt n1.
(18) sermon (DIV2)
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5918
Our turn then must be true, and sincere; and it must be universal; we must turn with all our Heart;
Our turn then must be true, and sincere; and it must be universal; we must turn with all our Heart;
po12 vvb av vmb vbi j, cc j; cc pn31 vmb vbi j; pns12 vmb vvi p-acp d po12 n1;
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and turn from all our sins;
and turn from all our Sins;
cc vvb p-acp d po12 n2;
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5920
there is yet one property more, one thing more required, that it be final, that we hold it on unto the end,
there is yet one property more, one thing more required, that it be final, that we hold it on unto the end,
a-acp vbz av crd n1 av-dc, crd n1 av-dc vvn, cst pn31 vbb j, cst pns12 vvb pn31 a-acp p-acp dt n1,
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5921
for without this the other three are lost;
for without this the other three Are lost;
c-acp p-acp d dt j-jn crd vbr vvn;
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the speedinesse, the sincerity, the universality of our Repentance are of no force, which though it were true NONLATINALPHABET, in respect of its essential parts,
the speediness, the sincerity, the universality of our Repentance Are of no force, which though it were true, in respect of its essential parts,
dt n1, dt n1, dt n1 pp-f po12 n1 vbr pp-f dx n1, r-crq cs pn31 vbdr j, p-acp n1 pp-f po31 j n2,
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and in respect of its latitude and extent, yet is it not true in respect of its duration,
and in respect of its latitude and extent, yet is it not true in respect of its duration,
cc p-acp n1 pp-f po31 n1 cc n1, av vbz pn31 xx j p-acp n1 pp-f po31 n1,
(18) sermon (DIV2)
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5924
unlesse we Turn once for all, and never fall back upon those paths, out of which horrour, grief, and disdain did drive us;
unless we Turn once for all, and never fallen back upon those paths, out of which horror, grief, and disdain did drive us;
cs pns12 vvb a-acp p-acp d, cc av-x vvb av p-acp d n2, av pp-f r-crq n1, n1, cc n1 vdd vvi pno12;
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5925
it may work our peace, and reconcile us for a time; but if we fail, and fall back, even our turn, our former Repentance forsakes us,
it may work our peace, and reconcile us for a time; but if we fail, and fallen back, even our turn, our former Repentance forsakes us,
pn31 vmb vvi po12 n1, cc vvb pno12 p-acp dt n1; cc-acp cs pns12 vvb, cc vvi av, av po12 vvi, po12 j n1 vvz pno12,
(18) sermon (DIV2)
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5926
and mercy it self withdraws, and leaves us under that wrath, which we were fled from.
and mercy it self withdraws, and leaves us under that wrath, which we were fled from.
cc n1 pn31 n1 vvz, cc vvz pno12 p-acp d n1, r-crq pns12 vbdr vvn p-acp.
(18) sermon (DIV2)
379
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5927
And therefore in our turn, this must go along with us, and continue the motion;
And Therefore in our turn, this must go along with us, and continue the motion;
cc av p-acp po12 vvi, d vmb vvi a-acp p-acp pno12, cc vvi dt n1;
(18) sermon (DIV2)
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5928
the consideration of the great hazard we run, when we turn from our evil wayes, and then turn back again.
the consideration of the great hazard we run, when we turn from our evil ways, and then turn back again.
dt n1 pp-f dt j n1 pns12 vvb, c-crq pns12 vvb p-acp po12 j-jn n2, cc av vvb av av.
(18) sermon (DIV2)
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5929
For first, as a pardon doth nullifie former sinnes, so it maketh our sins, which we commit afterwards more grievous, and fatal; and as it is observed;
For First, as a pardon does nullify former Sins, so it makes our Sins, which we commit afterwards more grievous, and fatal; and as it is observed;
p-acp ord, c-acp dt n1 vdz vvi j n2, av pn31 vvz po12 n2, r-crq pns12 vvb av av-dc j, cc j; cc c-acp pn31 vbz vvn;
(18) sermon (DIV2)
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5930
that it is the part of a wise friend etiam leves suspiciones fugere, to shun the least suspicion of offence, ne quod fortuito fecit, consultò facere videretur, lest what might formerly be imputed to chance or infirmity, may now seem to proceed from wilfulnesse;
that it is the part of a wise friend etiam leves suspiciones Fugere, to shun the least suspicion of offence, ne quod fortuito fecit, consultò facere videretur, lest what might formerly be imputed to chance or infirmity, may now seem to proceed from wilfulness;
cst pn31 vbz dt n1 pp-f dt j n1 fw-la fw-la fw-la fw-la, pc-acp vvi dt ds n1 pp-f n1, fw-fr fw-la n1 fw-la, fw-la fw-la fw-la, cs q-crq vmd av-j vbi vvn pc-acp vvi cc n1, vmb av vvi pc-acp vvi p-acp n1;
(18) sermon (DIV2)
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5931
so when we turn, and God is pleased so far to condescend, as to take us to his favour,
so when we turn, and God is pleased so Far to condescend, as to take us to his favour,
av c-crq pns12 vvi, cc np1 vbz vvn av av-j pc-acp vvi, c-acp pc-acp vvi pno12 p-acp po31 n1,
(18) sermon (DIV2)
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5932
and of enemies, not onely make us his servants, but call us his friends; it will then especially concern us, to abstain from all appearance of evil, to suspect every object,
and of enemies, not only make us his Servants, but call us his Friends; it will then especially concern us, to abstain from all appearance of evil, to suspect every Object,
cc pp-f n2, xx av-j vvi pno12 po31 n2, cc-acp vvb pno12 po31 n2; pn31 vmb av av-j vvi pno12, pc-acp vvi p-acp d n1 pp-f n-jn, pc-acp vvi d n1,
(18) sermon (DIV2)
380
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5933
as the devils lurking place, in which he lies in wait, to betray us; lest we may seem to have begged pardon of our sins, not out of hatred,
as the Devils lurking place, in which he lies in wait, to betray us; lest we may seem to have begged pardon of our Sins, not out of hatred,
c-acp dt n2 vvg n1, p-acp r-crq pns31 vvz p-acp n1, pc-acp vvi pno12; cs pns12 vmb vvi pc-acp vhi vvn n1 pp-f po12 n2, xx av pp-f n1,
(18) sermon (DIV2)
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5934
but out of love unto them, and to have left our sins for a time, to commit them afresh.
but out of love unto them, and to have left our Sins for a time, to commit them afresh.
cc-acp av pp-f n1 p-acp pno32, cc pc-acp vhi vvn po12 n2 p-acp dt n1, pc-acp vvi pno32 av.
(18) sermon (DIV2)
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5935
We are bound now, not only in a bond of common duty, but of gratitude: for his free favour is Numella, as a clog, or yoke, to chain and fetter,
We Are bound now, not only in a bound of Common duty, but of gratitude: for his free favour is Numella, as a clog, or yoke, to chain and fetter,
pns12 vbr vvn av, xx av-j p-acp dt n1 pp-f j n1, cc-acp pp-f n1: c-acp po31 j n1 vbz np1, p-acp dt n1, cc n1, pc-acp vvi cc vvi,
(18) sermon (DIV2)
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5936
and restrain us from sin, that we commit not that every day, for which we must beg pardon every day.
and restrain us from since, that we commit not that every day, for which we must beg pardon every day.
cc vvb pno12 p-acp n1, cst pns12 vvb xx d d n1, p-acp r-crq pns12 vmb vvi vvi d n1.
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5937
A reason of this we may draw from the very love of God:
A reason of this we may draw from the very love of God:
dt n1 pp-f d pns12 vmb vvi p-acp dt j n1 pp-f np1:
(18) sermon (DIV2)
381
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5938
for the anger of God, in a manner, is the effect, and product of his love:
for the anger of God, in a manner, is the Effect, and product of his love:
c-acp dt n1 pp-f np1, p-acp dt n1, vbz dt n1, cc n1 pp-f po31 n1:
(18) sermon (DIV2)
381
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5939
He is Angry if we sin; because he loved us: he is displeased when we yeeld to Temptations;
He is Angry if we sin; Because he loved us: he is displeased when we yield to Temptations;
pns31 vbz j cs pns12 vvb; c-acp pns31 vvd pno12: pns31 vbz vvn c-crq pns12 vvb p-acp n2;
(18) sermon (DIV2)
381
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5940
because he loved us, and his Anger is the hotter, because his love was excessive.
Because he loved us, and his Anger is the hotter, Because his love was excessive.
c-acp pns31 vvd pno12, cc po31 n1 vbz dt jc, c-acp po31 n1 vbds j.
(18) sermon (DIV2)
381
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5941
As the Husband which most affectionately loves the Wife of his youth, and would have her be as the loving Hinde, and pleasant Roe, but to himself alone, will not allow so much love from her,
As the Husband which most affectionately loves the Wife of his youth, and would have her be as the loving Hind, and pleasant Roe, but to himself alone, will not allow so much love from her,
p-acp dt n1 r-crq av-ds av-j vvz dt n1 pp-f po31 n1, cc vmd vhi pno31 vbi p-acp dt vvg n1, cc j n1, p-acp p-acp px31 av-j, vmb xx vvi av av-d vvi p-acp pno31,
(18) sermon (DIV2)
381
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5942
as may be conveighed in a look, or the glance of an eye;
as may be conveyed in a look, or the glance of an eye;
c-acp vmb vbi vvd p-acp dt n1, cc dt n1 pp-f dt n1;
(18) sermon (DIV2)
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5943
is jealous of her very looks, of her deportment, of her garments, and will have her to behave her self with that Modesty and strangeness, ut quisquis videat, metuat accedere, that no man may be so bold,
is jealous of her very looks, of her deportment, of her garments, and will have her to behave her self with that Modesty and strangeness, ut quisquis Videat, metuat accedere, that no man may be so bold,
vbz j pp-f po31 j n2, pp-f po31 n1, pp-f po31 n2, cc vmb vhi pno31 pc-acp vvi po31 n1 p-acp d n1 cc n1, fw-la fw-la fw-la, fw-la fw-la, cst dx n1 vmb vbi av j,
(18) sermon (DIV2)
381
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5944
as to come so neer, as to ask the question, or make mention of love; and all, because he most affectionately loves her:
as to come so near, as to ask the question, or make mention of love; and all, Because he most affectionately loves her:
c-acp pc-acp vvi av av-j, c-acp pc-acp vvi dt n1, cc vvi n1 pp-f n1; cc d, c-acp pns31 av-ds av-j vvz pno31:
(18) sermon (DIV2)
381
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5945
So much, nay, farr greater is the love of God to our soules, which he hath married unto himself, in whom he desires to dwell,
So much, nay, Far greater is the love of God to our Souls, which he hath married unto himself, in whom he Desires to dwell,
av av-d, uh-x, av-j jc vbz dt n1 pp-f np1 p-acp po12 n2, r-crq pns31 vhz vvn p-acp px31, p-acp ro-crq pns31 vvz pc-acp vvi,
(18) sermon (DIV2)
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5946
and take delight, and so dearly he loves them, that he will not divide with the World and the Flesh;
and take delight, and so dearly he loves them, that he will not divide with the World and the Flesh;
cc vvb n1, cc av av-jn pns31 vvz pno32, cst pns31 vmb xx vvi p-acp dt n1 cc dt n1;
(18) sermon (DIV2)
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5947
but is straight in Passion, if we cast but a favourable ook, or look friendly upon that sin, by which we first offended him;
but is straight in Passion, if we cast but a favourable ook, or look friendly upon that since, by which we First offended him;
cc-acp vbz av-j p-acp n1, cs pns12 vvd p-acp dt j vvb, cc vvb j p-acp d n1, p-acp r-crq pns12 ord vvd pno31;
(18) sermon (DIV2)
381
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5948
if we come but neer to that which hath the shew of a Rival, or Adversary:
if we come but near to that which hath the show of a Rival, or Adversary:
cs pns12 vvb p-acp av-j p-acp cst r-crq vhz dt n1 pp-f dt n1, cc n1:
(18) sermon (DIV2)
381
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5949
but if we let our Desires loose, and fall from him, and Embrace the next Temptation, which wooes us,
but if we let our Desires lose, and fallen from him, and Embrace the next Temptation, which Woes us,
cc-acp cs pns12 vvb po12 n2 vvi, cc vvi p-acp pno31, cc vvb dt ord n1, r-crq vvz pno12,
(18) sermon (DIV2)
381
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5950
then he counts us guilty of spirituall whoredome, and Adultery;
then he counts us guilty of spiritual whoredom, and Adultery;
cs pns31 vvz pno12 j pp-f j n1, cc n1;
(18) sermon (DIV2)
381
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5951
His jealousie is cruel as the Grave, and this Jealousie, which is an effect of his love, shall smoake against us.His jealousy is cruel as the Grave, and this Jealousy, which is an Effect of his love, shall smoke against us.
po31 n1 vbz j c-acp dt j, cc d n1, r-crq vbz dt n1 pp-f po31 n1, vmb n1 p-acp pno12.
(18) sermon (DIV2)
381
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5952
First, it was Love and Jealousie, lest we might tender cur service to strange gods, cast our Affections upon false Riches, and deceitfull pleasures;
First, it was Love and Jealousy, lest we might tender cur service to strange God's, cast our Affections upon false Riches, and deceitful pleasures;
ord, pn31 vbds n1 cc n1, cs pns12 vmd vvi n1 n1 p-acp j n2, vvb po12 n2 p-acp j n2, cc j n2;
(18) sermon (DIV2)
381
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5953
and now we have left Life for Death, preferred that which first wounded us, before him that cured us;
and now we have left Life for Death, preferred that which First wounded us, before him that cured us;
cc av pns12 vhb vvn n1 p-acp n1, vvd d r-crq ord vvd pno12, p-acp pno31 cst vvd pno12;
(18) sermon (DIV2)
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5954
it is Anger and Indignation, that he should lose us, whom he so loved; that wee should fling him off, who so loved us;
it is Anger and Indignation, that he should loose us, whom he so loved; that we should fling him off, who so loved us;
pn31 vbz n1 cc n1, cst pns31 vmd vvi pno12, ro-crq pns31 av vvd; cst pns12 vmd vvi pno31 a-acp, r-crq av vvd pno12;
(18) sermon (DIV2)
381
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6081
and Expectation is the common matter, out of which they are framed;
and Expectation is the Common matter, out of which they Are framed;
cc n1 vbz dt j n1, av pp-f r-crq pns32 vbr vvn;
(19) sermon (DIV2)
395
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5955
That he should create, and then lose us, and afterwards purchase, and redeeme us, and make us his againe,
That he should create, and then loose us, and afterwards purchase, and Redeem us, and make us his again,
cst pns31 vmd vvi, cc av vvb pno12, cc av vvi, cc vvb pno12, cc vvb pno12 po31 av,
(18) sermon (DIV2)
381
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5956
and we should have no understanding, but run back againe from him into Captivity. For in the Second place;
and we should have no understanding, but run back again from him into Captivity. For in the Second place;
cc pns12 vmd vhi dx n1, cc-acp vvb av av p-acp pno31 p-acp n1. c-acp p-acp dt ord n1;
(18) sermon (DIV2)
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5957
as our sinnes are greater after reconcilement, so if they doe not cancell the former Pardon, (as some are unwilling to grant) yet they call those sinnes to remembrance, which God cast behind his back.
as our Sins Are greater After reconcilement, so if they do not cancel the former Pardon, (as Some Are unwilling to grant) yet they call those Sins to remembrance, which God cast behind his back.
c-acp po12 n2 vbr jc p-acp n1, av cs pns32 vdb xx vvi dt j n1, (c-acp d vbr j pc-acp vvi) av pns32 vvb d n2 p-acp n1, r-crq np1 vvd p-acp po31 n1.
(18) sermon (DIV2)
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5958
For as good Works are destroyed by sinne, and revive againe by Repentance, so do our evils, which are covered by Repentance, revive againe by sinne.
For as good Works Are destroyed by sin, and revive again by Repentance, so do our evils, which Are covered by Repentance, revive again by sin.
p-acp p-acp j vvz vbr vvn p-acp n1, cc vvi av p-acp n1, av vdb po12 n2-jn, r-crq vbr vvn p-acp n1, vvb av p-acp n1.
(18) sermon (DIV2)
382
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5959
Not onely my Almes are devoured by oppression, my Chastity defloured by my uncleanness; my Fasting lost in my luxurie;
Not only my Alms Are devoured by oppression, my Chastity deflowered by my uncleanness; my Fasting lost in my luxury;
xx av-j po11 n2 vbr vvn p-acp n1, po11 n1 vvn p-acp po11 n1; po11 n-vvg vvn p-acp po11 n1;
(18) sermon (DIV2)
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5960
but my former sinnes, which were scattered as mist before the Sun, return again, and are a thick cloud between me,
but my former Sins, which were scattered as missed before the Sun, return again, and Are a thick cloud between me,
cc-acp po11 j n2, r-crq vbdr vvn p-acp n1 p-acp dt n1, vvb av, cc vbr dt j n1 p-acp pno11,
(18) sermon (DIV2)
382
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5961
and the bright and shining mercy of God. Not that there is any mutability in God; no:
and the bright and shining mercy of God. Not that there is any mutability in God; no:
cc dt j cc j-vvg n1 pp-f np1. xx d pc-acp vbz d n1 p-acp np1; dx:
(18) sermon (DIV2)
382
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5962
God doth not repent of his gifts, but we may of our Repentance, and after pardon, sinne again,
God does not Repent of his Gifts, but we may of our Repentance, and After pardon, sin again,
np1 vdz xx vvi pp-f po31 n2, cc-acp pns12 vmb pp-f po12 n1, cc p-acp n1, vvb av,
(18) sermon (DIV2)
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5963
and so bring a new guilt upon our soules;
and so bring a new guilt upon our Souls;
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and not onely that, but vengeance upon our Heads, for the contempt tempt of his Mercy,
and not only that, but vengeance upon our Heads, for the contempt tempt of his Mercy,
cc xx av-j d, cc-acp n1 p-acp po12 n2, p-acp dt n1 vvi pp-f po31 n1,
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and slighting of his former pardon.
and slighting of his former pardon.
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For nothing can provoke God to Anger more, then the abuse of his goodness and Mercy,
For nothing can provoke God to Anger more, then the abuse of his Goodness and Mercy,
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nor doth his wrath burn more violently, then when 'tis first quencht, and allaid with the Teares of a sinner,
nor does his wrath burn more violently, then when it's First quenched, and allayed with the Tears of a sinner,
ccx vdz po31 n1 vvi av-dc av-j, av c-crq pn31|vbz ord vvn, cc vvn p-acp dt n2 pp-f dt n1,
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and afterwards kindled againe by his sinne.
and afterwards kindled again by his sin.
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Then he that was well pleased to be reconciled, will question and condemne us, and yet make good his Promise;
Then he that was well pleased to be reconciled, will question and condemn us, and yet make good his Promise;
cs pns31 cst vbds av vvn pc-acp vbi vvn, vmb vvi cc vvi pno12, cc av vvb j po31 n1;
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he that forgat our sinnes, will Impute our sinnes; and yet be Truth it self.
he that forgot our Sins, will Impute our Sins; and yet be Truth it self.
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For remission of sinnes is a continued Act, and is, and remains, whist the condition which is required, remains,
For remission of Sins is a continued Act, and is, and remains, whist the condition which is required, remains,
p-acp n1 pp-f n2 vbz dt j-vvn n1, cc vbz, cc vvz, uh dt n1 r-crq vbz vvn, vvz,
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but when we faile in that, the door of Mercy, which before was wide open unto us, is shut against us;
but when we fail in that, the door of Mercy, which before was wide open unto us, is shut against us;
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for should he Justify, and forgive him, who breaks his Obligation, and returns to the same place, where he stood out against God,
for should he Justify, and forgive him, who breaks his Obligation, and returns to the same place, where he stood out against God,
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and fought against him? shall he be reconciled to him, who will be againe his Enemy? if the righteous relapse, his righteousness shall not be mention'd, nor shall the wickedness of the wicked be mentioned, if hee repent:
and fought against him? shall he be reconciled to him, who will be again his Enemy? if the righteous relapse, his righteousness shall not be mentioned, nor shall the wickedness of the wicked be mentioned, if he Repent:
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for the change is not in God, but in our selves:
for the change is not in God, but in our selves:
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aliter & aliter judicat de homine aliter et aliter disposito, he speaks in Mercy to the Penitent,aliter & aliter judicat de homine aliter et aliter disposito, he speaks in Mercy to the Penitent,
fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, pns31 vvz p-acp n1 p-acp dt n-jn,
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but in anger to the relapsed sinner: The Rule of Gods Actions is constant, and like himself;
but in anger to the relapsed sinner: The Rule of God's Actions is constant, and like himself;
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and in this particular, this is the Rule, this his Decree: To forgive the Penitent, and punish the relapsed Sinner:
and in this particular, this is the Rule, this his decree: To forgive the Penitent, and Punish the relapsed Sinner:
cc p-acp d j, d vbz dt n1, d po31 n1: pc-acp vvi dt j-jn, cc vvi dt vvn n1:
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So hee forgives the sinner when he repents, and punisheth him when he falls away.
So he forgives the sinner when he repents, and Punisheth him when he falls away.
av pns31 vvz dt n1 c-crq pns31 vvz, cc vvz pno31 c-crq pns31 vvz av.
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And why should it be put to the Question, whether God revoke his first Pardon? Quid prodest esse, quod esse non prodest? as Tertull. speakes;
And why should it be put to the Question, whither God revoke his First Pardon? Quid profits esse, quod esse non profits? as Tertul speaks;
cc q-crq vmd pn31 vbi vvn p-acp dt n1, cs np1 vvb po31 ord n1? fw-la j fw-la, fw-la fw-la fw-fr j? p-acp np1 vvz;
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if we think he did it not, or cannot doe it;
if we think he did it not, or cannot do it;
cs pns12 vvb pns31 vdd pn31 xx, cc vmbx vdi pn31;
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yet what profit is it, that, that should remain, which doth not profit? nay, which doth aggravate our sin? or what Pardon is that, which may remaine firme,
yet what profit is it, that, that should remain, which does not profit? nay, which does aggravate our since? or what Pardon is that, which may remain firm,
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when he to whom it was given, for his revolt, may be Turned into Hell? when the Servant falls down, he is moved with Compassion, and looseth him,
when he to whom it was given, for his revolt, may be Turned into Hell? when the Servant falls down, he is moved with Compassion, and loses him,
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and forgives him the debt; But when he takes his fellow servant by the Throat, he delivers him to the Tormenters, till he should pay the utmost farthing;
and forgives him the debt; But when he Takes his fellow servant by the Throat, he delivers him to the Tormenters, till he should pay the utmost farthing;
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because God is ever like unto himself, constant to his Rule; and he forgives, and punisheth for this reason, because he is so, and cannot change.
Because God is ever like unto himself, constant to his Rule; and he forgives, and Punisheth for this reason, Because he is so, and cannot change.
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For as we begg our Pardon upon promise, so doth he grant it upon supposition of perseverance;
For as we beg our Pardon upon promise, so does he grant it upon supposition of perseverance;
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for he doth not pardon us our sinne, that we should sinne again;
for he does not pardon us our sin, that we should sin again;
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and if we break our Promise, we cut selves have made a Nullity of the Pardon,
and if we break our Promise, we Cut selves have made a Nullity of the Pardon,
cc cs pns12 vvb po12 n1, pns12 vvb n2 vhb vvn dt n1 pp-f dt n1,
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or made it of as little Virtue and Power, as if it had never been.
or made it of as little Virtue and Power, as if it had never been.
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For as the Schools tell us, that the Sacraments are Protestationes fidei, the Protestations of our Faith;
For as the Schools tell us, that the Sacraments Are Protests fidei, the Protestations of our Faith;
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so is our Prayer for Pardon, a Protestation and promise of Repentance, which is nothing else, but a continued obedience:
so is our Prayer for Pardon, a Protestation and promise of Repentance, which is nothing Else, but a continued Obedience:
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we pray to God, To cast our Sinnes behinde his back, with this Resolution, to extirpate them;
we pray to God, To cast our Sins behind his back, with this Resolution, to extirpate them;
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and upon this Condition, God seales our Pardon, which we must make a motive, not to sinne and fall back,
and upon this Condition, God Seals our Pardon, which we must make a motive, not to sin and fallen back,
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but to a new life, and Constant obedience;
but to a new life, and Constant Obedience;
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If we Turne, and Turne back againe, he may Turne his face from us for Ever.
If we Turn, and Turn back again, he may Turn his face from us for Ever.
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Againe, in the Third Place; we have reason to arme our selves against Temptation, after Pardon;
Again, in the Third Place; we have reason to arm our selves against Temptation, After Pardon;
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because by our relapse, we doe not onely add sin to sin, but we are made more inclinable to it,
Because by our relapse, we do not only add since to since, but we Are made more inclinable to it,
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and anon more familiar with it, and so more averse and backward to the Acts of Piety:
and anon more familiar with it, and so more averse and backward to the Acts of Piety:
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for as Tertullian observes, viduitas operosior virginitate, that it is a matter of more difficulty to remaine a Widow, then to keep our Virgin; for as Tertullian observes, viduitas operosior virginitate, that it is a matter of more difficulty to remain a Widow, then to keep our Virgae;
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not to tast of pleasure, then when we have tasted to forbeare:
not to taste of pleasure, then when we have tasted to forbear:
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so it is easier to absteine from sin a first, then when we are once engaged;
so it is Easier to abstain from since a First, then when we Are once engaged;
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when we have tasted of that Pleasure which commends it: And then, when we have loath'd it, for some bitterness it had;
when we have tasted of that Pleasure which commends it: And then, when we have loathed it, for Some bitterness it had;
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for some misery, some Disease it brought along with it;
for Some misery, Some Disease it brought along with it;
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and when that's for got, look towards it again, and see nothing but those smiles and allurements, which first deceived us;
and when that's for god, look towards it again, and see nothing but those smiles and allurements, which First deceived us;
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we like and love it more, then we did before it gave us any such distast;
we like and love it more, then we did before it gave us any such distaste;
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and at last can walk along with it, though wrath be over our heads, and Death ready to devour us,
and At last can walk along with it, though wrath be over our Heads, and Death ready to devour us,
cc p-acp ord vmb vvi a-acp p-acp pn31, cs n1 vbb p-acp po12 n2, cc n1 j pc-acp vvi pno12,
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and what we did before with some reluctancy, we do now wiht greediness, we did but lap before, with some feare and suspition, at last we take it downe, as the Oxe doth water.
and what we did before with Some reluctancy, we do now uviht greediness, we did but lap before, with Some Fear and suspicion, At last we take it down, as the Ox does water.
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And what an uneven, distracted course of life is this:
And what an uneven, distracted course of life is this:
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to sin, and upon some distast, to repent, and when that is off, since againe? and upon some pang that we feel, Repent again? and after some ease, meet and joyn with that, which hath so pleased, which hath so troubled us? The Stoick hath well observed, homines vitam suam amant simul, & oderunt;
to since, and upon Some distaste, to Repent, and when that is off, since again? and upon Some pang that we feel, repent again? and After Some ease, meet and join with that, which hath so pleased, which hath so troubled us? The Stoic hath well observed, homines vitam suam amant simul, & oderunt;
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some men at once both hate, and love themselves: now they send a divorce to sinne, anon they kisse and embrace it;
Some men At once both hate, and love themselves: now they send a divorce to sin, anon they kiss and embrace it;
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now they banish it, anon recall it: Now they are on the wing for Heaven, anon cleaving to the Dust;
now they banish it, anon Recall it: Now they Are on the wing for Heaven, anon cleaving to the Dust;
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now in their Zenith, and by and by in their Nadir;
now in their Zenith, and by and by in their Nadir;
av p-acp po32 n1, cc p-acp cc a-acp p-acp po32 np1;
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Saint Ephreem the Syrian, expresseth it by the word NONLATINALPHABET, calls it a falling rise, or a rising fall, a course of life consisting of Turning, and Returning; in rising and relapsing;
Saint Ephraim the Syrian, Expresses it by the word, calls it a falling rise, or a rising fallen, a course of life consisting of Turning, and Returning; in rising and relapsing;
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in sinning and repenting, because men find it more for their ease, deprecari crimen, quam vacare crimine, to begg Pardon for sinne committed,
in sinning and repenting, Because men find it more for their ease, Deprecate crimen, quam vacare crimine, to beg Pardon for sin committed,
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then to forbeare committing it after, and so sinne and Repent, and sin againe, and as solemnly, by their sinne renounce their Repentance,
then to forbear committing it After, and so sin and repent, and since again, and as solemnly, by their sin renounce their Repentance,
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as they doe by their Repentance recant their sinne:
as they do by their Repentance recant their sin:
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We deale with our beloved sinne, as Maecenas did with his Wife, quae cum unam habuit, millies duxit, saith Seneca, who had but one,
We deal with our Beloved sin, as Maecenas did with his Wife, Quae cum unam Habuit, Thousands duxit, Says Senecca, who had but one,
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yet married her, and divorced her from him; and then married her againe, a Thousand times:
yet married her, and divorced her from him; and then married her again, a Thousand times:
av vvn pno31, cc vvd pno31 p-acp pno31; cc av vvd pno31 av, dt crd n2:
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First we look upon the painted face, and Countenance of sinne, and are taken as it were with her Eye and Beauty;
First we look upon the painted face, and Countenance of sin, and Are taken as it were with her Eye and Beauty;
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and wee draw neere, and embrace it;
and we draw near, and embrace it;
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but anon the worm gnaweth us, our conscience is loud and troublesom, and then we would put it from us,
but anon the worm gnaweth us, our conscience is loud and troublesome, and then we would put it from us,
cc-acp av dt n1 vvz pno12, po12 n1 vbz j cc j, cc av pns12 vmd vvi pn31 p-acp pno12,
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when it flatters, we are even sick with love;
when it flatters, we Are even sick with love;
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and when it turns its worst face towards us, we are weary of it, and have an inclination, a velleity, a weak and feeble desire to shake it off:
and when it turns its worst face towards us, we Are weary of it, and have an inclination, a velleity, a weak and feeble desire to shake it off:
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our soul loveth it, and loatheth it, we would not, and we will sin; and all upon presumption of that mercy, which first gave us ease;
our soul loves it, and Loathes it, we would not, and we will sin; and all upon presumption of that mercy, which First gave us ease;
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upon hope of forgiveness, quis enim timebit prodigere, quod habebit posteà recuperare? for who will be tender and sparing of that, which he hopes to recover,
upon hope of forgiveness, quis enim timebit prodigere, quod habebit posteà recuperare? for who will be tender and sparing of that, which he hope's to recover,
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though lost never so oft? or be careful of preserving that, which he thinks cannot be irrecoverably lost? so that Repentance, which should be the death of sin, is made the security of the Sinner:
though lost never so oft? or be careful of preserving that, which he thinks cannot be irrecoverably lost? so that Repentance, which should be the death of since, is made the security of the Sinner:
cs vvn av-x av av? cc vbb j pp-f vvg cst, r-crq pns31 vvz vmbx vbi av-j vvn? av d n1, r-crq vmd vbi dt n1 pp-f n1, vbz vvn dt n1 pp-f dt n1:
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and that which should reconcile us to God, is made a reproach to his mercy, and contumelious to his goodness;
and that which should reconcile us to God, is made a reproach to his mercy, and contumelious to his Goodness;
cc cst r-crq vmd vvi pno12 p-acp np1, vbz vvn dt n1 p-acp po31 n1, cc j p-acp po31 n1;
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in brief, that which should make us his friends, makes us his enemies: we turn and return, we fall and rise, and rise and fall;
in brief, that which should make us his Friends, makes us his enemies: we turn and return, we fallen and rise, and rise and fallen;
p-acp j, cst r-crq vmd vvi pno12 po31 n2, vvz pno12 po31 n2: pns12 vvb cc n1, pns12 vvb cc vvi, cc vvi cc vvi;
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till at last we fall, never to rise again: And this is an ill signe, a signe our Repentance was not true, and serious,
till At last we fallen, never to rise again: And this is an ill Signen, a Signen our Repentance was not true, and serious,
c-acp p-acp ord pns12 vvb, av-x pc-acp vvi av: cc d vbz dt j-jn n1, dt n1 po12 n1 vbds xx j, cc j,
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but (as in an intermitting fever) the disease was still the same, onely the fit was over:
but (as in an intermitting fever) the disease was still the same, only the fit was over:
cc-acp (c-acp p-acp dt j-vvg n1) dt n1 vbds av dt d, av-j dt j vbds a-acp:
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or as in an Epilepsie, or the falling sickness, it is still the same, is stil in the body, or as in an Epilepsy, or the falling sickness, it is still the same, is still in the body,
cc c-acp p-acp dt n1, cc dt j-vvg n1, pn31 vbz av dt d, vbz av p-acp dt n1,
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though it do not cast it on the ground, and such a Repentance is not a Repentance,
though it do not cast it on the ground, and such a Repentance is not a Repentance,
cs pn31 vdb xx vvi pn31 p-acp dt n1, cc d dt n1 vbz xx dt n1,
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but to be repented of, by turning once for all, never to turn again:
but to be repented of, by turning once for all, never to turn again:
cc-acp pc-acp vbi vvn pp-f, p-acp vvg a-acp p-acp d, av-x p-acp vvb av:
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or if it be true, we may say of it, what Galen said of his art, to those that abuse it, who carry it not,
or if it be true, we may say of it, what Galen said of his art, to those that abuse it, who carry it not,
cc cs pn31 vbb j, pns12 vmb vvi pp-f pn31, r-crq np1 vvd pp-f po31 n1, p-acp d cst vvb pn31, r-crq vvb pn31 xx,
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and continue it to the end, perindè est, ac si omnino non esset, it is as if it were not at all,
and continue it to the end, perindè est, ac si Omnino non esset, it is as if it were not At all,
cc vvi pn31 p-acp dt n1, fw-la fw-la, fw-la fw-mi uh fw-la fw-la, pn31 vbz c-acp cs pn31 vbdr xx p-acp d,
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nay, it is fatal and deleterial:
nay, it is fatal and deleterial:
uh-x, pn31 vbz j cc j-jn:
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It was Repentance, it is now an accusation, a witness against us, that we would be contrà experimenta pertinaces, & even against our own experience taste that cup again, which we found bitter to us,
It was Repentance, it is now an accusation, a witness against us, that we would be contrà experimenta pertinaces, & even against our own experience taste that cup again, which we found bitter to us,
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and run into that snare, out of which we had escaped, and turn back into those evil wayes, where we saw death ready to seise upon us:
and run into that snare, out of which we had escaped, and turn back into those evil ways, where we saw death ready to seize upon us:
cc vvi p-acp d n1, av pp-f r-crq pns12 vhd vvn, cc vvb av p-acp d j-jn n2, c-crq pns12 vvd n1 j pc-acp vvi p-acp pno12:
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and so run the hazard of being lost for ever. And these four are the necessary requisities, and properties of Repentance;
and so run the hazard of being lost for ever. And these four Are the necessary requisities, and properties of Repentance;
cc av vvb dt n1 pp-f vbg vvn p-acp av. cc d crd vbr dt j n2, cc n2 pp-f n1;
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it must be early and sudden; upon the first all:
it must be early and sudden; upon the First all:
pn31 vmb vbi j cc j; p-acp dt ord d:
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For why should any thing in this world stop and stay us one moment in our journey to a better? is not a span of time little enough to pay down for Eternity? it must be true and sincere;
For why should any thing in this world stop and stay us one moment in our journey to a better? is not a span of time little enough to pay down for Eternity? it must be true and sincere;
p-acp q-crq vmd d n1 p-acp d n1 vvi cc vvb pno12 crd n1 p-acp po12 n1 p-acp dt j? vbz xx dt n1 pp-f n1 j av-d pc-acp vvi a-acp p-acp n1? pn31 vmb vbi j cc j;
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for can we hope to binde the God of Truth unto us with a lie? or can a false Turn bring us to that happinesse which is real? it must be perfect, and exact in every part;
for can we hope to bind the God of Truth unto us with a lie? or can a false Turn bring us to that happiness which is real? it must be perfect, and exact in every part;
c-acp vmb pns12 vvb pc-acp vvi dt n1 pp-f n1 p-acp pno12 p-acp dt n1? cc vmb dt j vvb vvb pno12 p-acp d n1 r-crq vbz j? pn31 vmb vbi j, cc vvi p-acp d n1;
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for why should we give him lesse then we should;
for why should we give him less then we should;
c-acp q-crq vmd pns12 vvi pno31 av-dc cs pns12 vmd;
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who will give us more then we can desire? or how can that, which is but in part, make us shine in perfection of Glory? Last of all;
who will give us more then we can desire? or how can that, which is but in part, make us shine in perfection of Glory? Last of all;
r-crq vmb vvi pno12 dc cs pns12 vmb vvi? cc q-crq vmb d, r-crq vbz p-acp p-acp n1, vvb pno12 vvi p-acp n1 pp-f n1? ord pp-f d;
(18) sermon (DIV2)
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it must be constant and permanent; for the crown of life is promised unto him alone, who is faithful unto death;
it must be constant and permanent; for the crown of life is promised unto him alone, who is faithful unto death;
pn31 vmb vbi j cc j; p-acp dt n1 pp-f n1 vbz vvn p-acp pno31 av-j, r-crq vbz j p-acp n1;
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Turn ye, Turn ye, now, suddenly; in reality, and not in appearance, Turn ye from all your evil wayes; Turn you, Turn you, now, suddenly; in reality, and not in appearance, Turn you from all your evil ways;
vvb pn22, vvb pn22, av, av-j; p-acp n1, cc xx p-acp n1, vvb pn22 p-acp d po22 j-jn n2;
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Turn never to look back again, and this is NONLATINALPHABET, as the Septuagint render it, to turn for ever,Turn never to look back again, and this is, as the septuagint render it, to turn for ever,
vvb av-x pc-acp vvi av av, cc d vbz, c-acp dt n1 vvb pn31, p-acp vvb p-acp av,
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and so to presse forward in the wayes of righteousnesse, till we are brought to that place of rest, where there is no evil to Turn from;
and so to press forward in the ways of righteousness, till we Are brought to that place of rest, where there is no evil to Turn from;
cc av pc-acp vvi av-j p-acp dt n2 pp-f n1, c-acp pns12 vbr vvn p-acp d n1 pp-f n1, c-crq pc-acp vbz dx j-jn p-acp vvb p-acp;
(18) sermon (DIV2)
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but all shall turn to our Salvation. Thu much of the exhortation; Turn ye, Turn ye;
but all shall turn to our Salvation. Thus much of the exhortation; Turn you, Turn you;
cc-acp d vmb vvi p-acp po12 n1. np1 d pp-f dt n1; vvb pn22, vvb pn22;
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the next is the Reason or Expostulation. For why will you die, O House of Israel.
the next is the Reason or Expostulation. For why will you die, Oh House of Israel.
dt ord vbz dt vvb cc n1. p-acp q-crq vmb pn22 vvi, uh n1 pp-f np1.
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THE NINTH SERMON. PART V. EZEKIEL 33.11. Turne ye, Turne ye from your evill wayes. For why will you die, Oh House of Israel.
THE NINTH SERMON. PART V. EZEKIELEM 33.11. Turn you, Turn you from your evil ways. For why will you die, O House of Israel.
dt ord n1. n1 np1 np1 crd. vvb pn22, vvb pn22 p-acp po22 j-jn n2. p-acp q-crq vmb pn22 vvi, uh n1 pp-f np1.
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WHY will you die? is an Obtestation, or Expostulation; I called it a reason, and good reason I should do so:WHY will you die? is an Obtestation, or Expostulation; I called it a reason, and good reason I should do so:
c-crq vmb pn22 vvi? vbz dt n1, cc n1; pns11 vvd pn31 dt n1, cc j n1 pns11 vmd vdi av:
(19) sermon (DIV2)
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for the moriemini is a good reason:
for the Die is a good reason:
c-acp dt fw-la vbz dt j n1:
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that we may not die, a good reason to make us turn, but tendered to us by way of expostulation, is another reason,
that we may not die, a good reason to make us turn, but tendered to us by Way of expostulation, is Another reason,
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and puts life and efficacy into it, makes it a reason invincible, unanswerable.
and puts life and efficacy into it, makes it a reason invincible, unanswerable.
cc vvz n1 cc n1 p-acp pn31, vvz pn31 dt n1 j, j.
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The Israelite, though now in his evil wayes, dares not say, He will die, and therefore must lay his hand upon his mouth, and Turn.
The Israelite, though now in his evil ways, dares not say, He will die, and Therefore must lay his hand upon his Mouth, and Turn.
dt np1, c-acp av p-acp po31 j-jn n2, vvz xx vvi, pns31 vmb vvi, cc av vmb vvi po31 n1 p-acp po31 n1, cc vvb.
(19) sermon (DIV2)
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For God, who is truely NONLATINALPHABET free from all passion, being to deal with man subject to passion, seems to put it on; exprimit in
For God, who is truly free from all passion, being to deal with man Subject to passion, seems to put it on; Expresses in
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(19) sermon (DIV2)
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<2^PAGES^MISSING> we have here a large field to walk over;
<2^PAGES^MISSING> we have Here a large field to walk over;
<2^PAGES^MISSING> pns12 vhb av dt j n1 pc-acp vvi a-acp;
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but we must bound our discourse within the compass of those observations, which first offer themselves,
but we must bound our discourse within the compass of those observations, which First offer themselves,
cc-acp pns12 vmb vvi po12 n1 p-acp dt n1 pp-f d n2, r-crq ord vvi px32,
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and we shall first take notice of the course, and method God takes to turn us, he draws a sword against us, he threatens death, and so awakes our fear, that our fear might carry us out of evil our wayes.
and we shall First take notice of the course, and method God Takes to turn us, he draws a sword against us, he threatens death, and so awakes our Fear, that our Fear might carry us out of evil our ways.
cc pns12 vmb ord vvi n1 pp-f dt n1, cc n1 np1 vvz pc-acp vvi pno12, pns31 vvz dt n1 p-acp pno12, pns31 vvz n1, cc av vvz po12 vvb, cst po12 n1 vmd vvi pno12 av pp-f n-jn po12 n2.
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Secondly, that God is not willing we should die;
Secondly, that God is not willing we should die;
ord, cst np1 vbz xx j pns12 vmd vvi;
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Thirdly, that he is not any way defective in the administration of the means of life.
Thirdly, that he is not any Way defective in the administration of the means of life.
ord, cst pns31 vbz xx d n1 j p-acp dt n1 pp-f dt n2 pp-f n1.
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Last of all, that if we die, the fault is onely in our selves, and our own will ruines us.
Last of all, that if we die, the fault is only in our selves, and our own will ruins us.
ord pp-f d, cst cs pns12 vvb, dt n1 vbz av-j p-acp po12 n2, cc po12 d n1 vvz pno12.
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Why will ye die O house of Israel? Why will you die Oh house of Israel?
q-crq vmb pn22 vvi uh n1 pp-f np1?
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We begin with the first, the course that God takes to turn us; he asks us why will ye die? in which we shall passe by these steps, or degrees;
We begin with the First, the course that God Takes to turn us; he asks us why will you die? in which we shall pass by these steps, or Degrees;
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First, shew you what fear is: Secondly, how usefull it may be in our conversion. Thirdly, shew it not onely useful;
First, show you what Fear is: Secondly, how useful it may be in our conversion. Thirdly, show it not only useful;
ord, vvb pn22 r-crq vvb vbz: ord, c-crq j pn31 vmb vbi p-acp po12 n1. ord, vvb pn31 xx av-j j;
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but good and lawful, and enjoyned both to those, who are yet to turn, and those who are converted already: The fear of death;
but good and lawful, and enjoined both to those, who Are yet to turn, and those who Are converted already: The Fear of death;
cc-acp j cc j, cc vvd d p-acp d, r-crq vbr av p-acp vvb, cc d r-crq vbr vvn av: dt n1 pp-f n1;
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the fear of Gods wrath may be a motive to turn me from sin, and it may be a motive to strengthen,
the Fear of God's wrath may be a motive to turn me from since, and it may be a motive to strengthen,
dt n1 pp-f npg1 n1 vmb vbi dt n1 pc-acp vvi pno11 p-acp n1, cc pn31 vmb vbi dt n1 pc-acp vvi,
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and uphold me in the wayes of righteousnesse.
and uphold me in the ways of righteousness.
cc vvb pno11 p-acp dt n2 pp-f n1.
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God commends it to us, & timor iste timendus non est, and we need not be afraid of this Fear. Quare moriemini? Why will ye Die?
God commends it to us, & timor iste timendus non est, and we need not be afraid of this fear. Quare Die? Why will you Die?
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And death is the King of terrours; to command our fear, that seeing death in our evil wayes ready to destroy us, we might look about and consider in what wayes we were,
And death is the King of terrors; to command our Fear, that seeing death in our evil ways ready to destroy us, we might look about and Consider in what ways we were,
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(19) sermon (DIV2)
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and for feare of death turn from sin, which leads unto it;
and for Fear of death turn from since, which leads unto it;
cc p-acp n1 pp-f n1 vvb p-acp n1, r-crq vvz p-acp pn31;
(19) sermon (DIV2)
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for thus God doth Amorem timore pellere, subdue one passion with another, drive out love with fear, the love of the world, with the fear of death;
for thus God does Amorem Timore pellere, subdue one passion with Another, drive out love with Fear, the love of the world, with the Fear of death;
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(19) sermon (DIV2)
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present himself unto us in divers manners according to the different operations of our affections;
present himself unto us in diverse manners according to the different operations of our affections;
vvb px31 p-acp pno12 p-acp j n2 vvg p-acp dt j n2 pp-f po12 n2;
(19) sermon (DIV2)
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sometimes with his rich promises, to make us Hope, and sometimes with fearful menaces to strike us with fear, sometimes in glory to encourage us,
sometime with his rich promises, to make us Hope, and sometime with fearful menaces to strike us with Fear, sometime in glory to encourage us,
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(19) sermon (DIV2)
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and sometimes in a tempest, and whirle-winde to affright us NONLATINALPHABET, various, and manifold in the dispensation of his goodnesse, that if hope drive us not to the promises,
and sometime in a tempest, and whirlwind to affright us, various, and manifold in the Dispensation of his Goodness, that if hope drive us not to the promises,
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(19) sermon (DIV2)
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yet fear might carry us from death, and death from sin, and so at last beget a Hope;
yet Fear might carry us from death, and death from since, and so At last beget a Hope;
av n1 vmd vvi pno12 p-acp n1, cc n1 p-acp n1, cc av p-acp ord vvi dt n1;
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and delight, and ravish us with the glory of that, which before we could not look upon.
and delight, and ravish us with the glory of that, which before we could not look upon.
cc n1, cc vvb pno12 p-acp dt n1 pp-f d, r-crq c-acp pns12 vmd xx vvi p-acp.
(19) sermon (DIV2)
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Now what feare is, we may guess by Hope, for they are both hewed, as it were, out of the same Rock;
Now what Fear is, we may guess by Hope, for they Are both hewed, as it were, out of the same Rock;
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as Hope is nothing else but an Expectation of that, which is good, so Feare, saith the Philosopher hath its beginning NONLATINALPHABET, from the Imagination of some approaching Evill;
as Hope is nothing Else but an Expectation of that, which is good, so fear, Says the Philosopher hath its beginning, from the Imagination of Some approaching Evil;
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(19) sermon (DIV2)
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where there is Hope, there is Feare, and where there is Feare, there is Hope;
where there is Hope, there is fear, and where there is fear, there is Hope;
c-crq pc-acp vbz n1, pc-acp vbz n1, cc c-crq pc-acp vbz n1, pc-acp vbz n1;
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For he that doth but feare some evill may befall him, retaines some Hope, that he may escape it;
For he that does but Fear Some evil may befall him, retains Some Hope, that he may escape it;
c-acp pns31 cst vdz p-acp vvi d n-jn vmb vvi pno31, vvz d n1, cst pns31 vmb vvi pn31;
(19) sermon (DIV2)
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and he that hopes for that which is desirable, stands in some feare, that he may not reach and possess it;
and he that hope's for that which is desirable, Stands in Some Fear, that he may not reach and possess it;
cc pns31 cst vvz p-acp d r-crq vbz j, vvz p-acp d n1, cst pns31 vmb xx vvi cc vvi pn31;
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so that you see, Hope and Feare, though they seem to look at distance one upon the other, yet are alwayes in Conjunction;
so that you see, Hope and fear, though they seem to look At distance one upon the other, yet Are always in Conjunction;
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and are levell'd on the same Object, till they lose their Names, and the one end in Confidence, the other in Despaire.
and Are leveled on the same Object, till they loose their Names, and the one end in Confidence, the other in Despair.
cc vbr vvn p-acp dt d n1, c-acp pns32 vvb po32 n2, cc dt crd n1 p-acp n1, dt j-jn p-acp n1.
(19) sermon (DIV2)
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Now of all the Passions of the Mind, Feare may seem to be the most improfitable;
Now of all the Passion of the Mind, fear may seem to be the most improfitable;
av pp-f d dt n2 pp-f dt n1, vvb vmb vvi pc-acp vbi dt av-ds j;
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for the Wise-man will tell us, it is nothing else but the Betraying of those succours which reason offereth;
for the Wiseman will tell us, it is nothing Else but the Betraying of those succours which reason Offereth;
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and the Historian speaking of the Persians, who in their flight flung away their weapons of Defence, shuts up all with this Epiphonema, adeo pavor ipsa auxilia formidat, such is the nature of Feare, that it disarmes us, and the Historian speaking of the Persians, who in their flight flung away their weapons of Defence, shuts up all with this Epiphonema, adeo pavor ipsa auxilia formidat, such is the nature of fear, that it disarms us,
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and makes us not onely runne from Danger, but from those Helps and Succours, which might prevent and keep it off:
and makes us not only run from Danger, but from those Helps and Succours, which might prevent and keep it off:
cc vvz pno12 xx j vvn p-acp n1, cc-acp p-acp d n2 cc n2, r-crq vmd vvi cc vvi pn31 a-acp:
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It matures and ripens mischief, anticipates Evill, and multiplies it;
It matures and ripens mischief, anticipates Evil, and multiplies it;
pn31 n2 cc vvz n1, vvz j-jn, cc vvz pn31;
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and by a vaine kind of Providence, gives those things a being which are not — spe jam praecipit hostem, saith the Poet, It presents our Enemie before us,
and by a vain kind of Providence, gives those things a being which Are not — See jam praecipit hostem, Says the Poet, It presents our Enemy before us,
cc p-acp dt j n1 pp-f n1, vvz d n2 av vbg r-crq vbr xx — fw-la fw-la fw-la fw-la, vvz dt n1, pn31 vvz po12 n1 p-acp pno12,
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when he is not neere, and latcheth the Sword in our Bowels, before the Blow is given.
when he is not near, and latcheth the Sword in our Bowels, before the Blow is given.
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And indeed, such many times are the effects of Feare:
And indeed, such many times Are the effects of fear:
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but as Alexander sometimes spake of that fierce and stately Steed Bucephalus, qualem isti equum perdunt, dum per imperitiam, & mollitiem uti nesciunt? What a brave Horse is spoil'd for want of manning? so may we of Feare;
but as Alexander sometime spoke of that fierce and stately Steed Bucephalus, qualem Isti Equum perdunt, dum per imperitiam, & mollitiem uti nesciunt? What a brave Horse is spoiled for want of manning? so may we of fear;
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a most usefull Passion is lost, because we doe not mannage and order it as we should:
a most useful Passion is lost, Because we do not manage and order it as we should:
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for we suffer it to distract and amaze, when it should poyse and byas us;
for we suffer it to distract and amaze, when it should poise and bias us;
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we make it our Enemy, when it might be our Friend, to guard and protect us;
we make it our Enemy, when it might be our Friend, to guard and Pact us;
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and by a Propheticall presage, or mistrust, keep off those Evills which are in the approach ready to assault us;
and by a Prophetical presage, or mistrust, keep off those Evils which Are in the approach ready to assault us;
cc p-acp dt j n1, cc vvi, vvb a-acp d n2-jn r-crq vbr p-acp dt n1 j pc-acp vvi pno12;
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for prudentia quaedam Divinatio est, our Prudencie, which always carries with it Feare, is a kind of Divination.
for Prudence quaedam Divinatio est, our Prudency, which always carries with it fear, is a kind of Divination.
p-acp fw-la fw-la fw-la fw-la, po12 n1, r-crq av vvz p-acp pn31 n1, vbz dt n1 pp-f n1.
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Our Passions are as a winde, and as they may thrust us upon the Rocks, so they may drive, and carry us on to the Heaven where we would be.
Our Passion Are as a wind, and as they may thrust us upon the Rocks, so they may drive, and carry us on to the Heaven where we would be.
po12 n2 vbr p-acp dt n1, cc c-acp pns32 vmb vvi pno12 p-acp dt n2, av pns32 vmb vvi, cc vvb pno12 p-acp p-acp dt n1 c-crq pns12 vmd vbi.
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All is in the right placing of them, passiones aestimantur objectis, our passions are as the objects are they look on;
All is in the right placing of them, Passions aestimantur objectis, our passion Are as the objects Are they look on;
av-d vbz p-acp dt n-jn vvg pp-f pno32, fw-la fw-la fw-la, po12 n2 vbr p-acp dt n2 vbr pns32 vvb a-acp;
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and by them they are measured, and either fall or rise in their esteeme; to feare an Enemy, is cowardize;
and by them they Are measured, and either fallen or rise in their esteem; to Fear an Enemy, is cowardice;
cc p-acp pno32 pns32 vbr vvn, cc av-d vvi cc vvi p-acp po32 n1; pc-acp vvi dt n1, vbz n1;
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to Feare labour, is slothfulnesse, to feare the face of man, is something neere to baseness and servility;
to fear labour, is slothfulness, to Fear the face of man, is something near to baseness and servility;
p-acp n1 n1, vbz n1, pc-acp vvi dt n1 pp-f n1, vbz pi j p-acp n1 cc n1;
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to be afraid of a command, because it is difficult, is disobedience; but Pone Deum, saith Saint Austin, place God as the Object;
to be afraid of a command, Because it is difficult, is disobedience; but Pone God, Says Saint Austin, place God as the Object;
pc-acp vbi j pp-f dt n1, c-acp pn31 vbz j, vbz n1; cc-acp fw-la fw-la, vvz n1 np1, n1 np1 p-acp dt n1;
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and to Feare him, not onely when he shines in Mercy, but when he is girded with Majesty, to feare him not onely as a Father, but a Lord; nay, to feare him,
and to fear him, not only when he shines in Mercy, but when he is girded with Majesty, to Fear him not only as a Father, but a Lord; nay, to Fear him,
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when he comes with a Tempest before him, is either a virtue, or else leads unto it.
when he comes with a Tempest before him, is either a virtue, or Else leads unto it.
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Now to shew you how Feare works, and how usefull it may be to forward our Turn: we may observe first, that it works upon our memory, revives those Characters of sin, which long Custome had sullied and defaced,
Now to show you how fear works, and how useful it may be to forward our Turn: we may observe First, that it works upon our memory, revives those Characters of since, which long Custom had sullied and defaced,
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and makes that Deformity visible, which the delight we took in sin had vayl'd and hid from our sight:
and makes that Deformity visible, which the delight we took in since had veiled and hid from our sighed:
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when the Patriarchs had sold their Brother Joseph into Egypt, for Ten yeares space, and above,
when the Patriarchs had sold their Brother Joseph into Egypt, for Ten Years Molle, and above,
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whilst they dreaded nothing, they never seem'd to have any sence of their fact, but lookt upon it as a lawfull,
while they dreaded nothing, they never seemed to have any sense of their fact, but looked upon it as a lawful,
cs pns32 vvd pix, pns32 av-x vvd pc-acp vhi d n1 pp-f po32 n1, cc-acp vvd p-acp pn31 p-acp dt j,
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or warrantable sale, or made as light on't, as if it had been so. Joseph was sold, and they thought themselves well rid of a Dreamer:
or warrantable sale, or made as Light oned, as if it had been so. Joseph was sold, and they Thought themselves well rid of a Dreamer:
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But when they were now come down into Egypt, and were cast into Prison, and into a feare withall, that they should be there chain'd us as Captives,
But when they were now come down into Egypt, and were cast into Prison, and into a Fear withal, that they should be there chained us as Captives,
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and slaves, then, and not till then it appeared like an ill Bargaine;
and slaves, then, and not till then it appeared like an ill Bargain;
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then they could give it is right name, and call it a sinne against their Brother: we are doubtlesse guilty of our Brothers Death, say they one to another, vers. 21. Said I not (saith Reuben ) that you should not offend against the Lad? at the next verse.
then they could give it is right name, and call it a sin against their Brother: we Are doubtless guilty of our Brother's Death, say they one to Another, vers. 21. Said I not (Says Reuben) that you should not offend against the Lad? At the next verse.
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Thus whilst our Sun shines cleare, without cloud or Tempest, all Conscience of sinne is asleep,
Thus while our Sun shines clear, without cloud or Tempest, all Conscience of sin is asleep,
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and we forget what we have done, even as soon as we have done it,
and we forget what we have done, even as soon as we have done it,
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and it is to us, as if it never had been, or appeares in such a shape, we can delight in;
and it is to us, as if it never had been, or appears in such a shape, we can delight in;
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but when the weather changes, and the Tempest is loud, when the pale Countenance of death is turned towards us;
but when the weather changes, and the Tempest is loud, when the pale Countenance of death is turned towards us;
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if then our Countenance changes, because our mind doth so;
if then our Countenance changes, Because our mind does so;
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we have other thoughts, and other eyes, and by the very sight of Death, are led to the sense of sinne;
we have other thoughts, and other eyes, and by the very sighed of Death, Are led to the sense of sin;
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Now, our sinne, which was buried in Oblivion, is raised againe, and appears in its own shape, with that terror and Deformity, that we begin to hate,
Now, our sin, which was buried in Oblivion, is raised again, and appears in its own shape, with that terror and Deformity, that we begin to hate,
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and at last, are willing to destroy it.
and At last, Are willing to destroy it.
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Death hath a Terrible looke, but the sight of Death may make us live, as the Brazen Serpent did Heale those, who were bitten in the Wilderness, onely by being look'd upon. For,
Death hath a Terrible look, but the sighed of Death may make us live, as the Brazen Serpent did Heal those, who were bitten in the Wilderness, only by being looked upon. For,
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Secondly, Having a sense and feeling of our sinne, we begin to advise with our selves,
Secondly, Having a sense and feeling of our sin, we begin to Advice with our selves,
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and aske Counsell of our Reason, which before we had left behind us, and our Thoughts, which were let loose,
and ask Counsel of our Reason, which before we had left behind us, and our Thoughts, which were let lose,
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and sent abroad after every vanity, that came neere us, are collected, and turn'd inward upon themselves, to revolve and see what an ill flight they made,
and sent abroad After every vanity, that Come near us, Are collected, and turned inward upon themselves, to revolve and see what an ill flight they made,
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6129
and what poyson they gathered, where they sought for Manna; how they were worse then lost, in such deceitfull Objects;
and what poison they gathered, where they sought for Manna; how they were Worse then lost, in such deceitful Objects;
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NONLATINALPHABET, for Feare brings us, saith the Philosopher, to consultation.
, for fear brings us, Says the Philosopher, to consultation.
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6131
Call the Steward to account, and he is presently at his Quid faciam? what shall I doe? when a King goes to warre,
Call the Steward to account, and he is presently At his Quid faciam? what shall I do? when a King Goes to war,
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6132
and warre is a bloody, and fearfull Trade, the text tells us, NONLATINALPHABET, he fitteth down first, and takes Counsell. Feare is the mother of a device, and Consultation dies with feare;
and war is a bloody, and fearful Trade, the text tells us,, he fits down First, and Takes Counsel. fear is the mother of a device, and Consultation die with Fear;
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6133
when we presume, Counsel is but a reproach, and is taken as an Injurie; and when we despaire, it is too late.
when we presume, Counsel is but a reproach, and is taken as an Injury; and when we despair, it is too late.
c-crq pns12 vvb, n1 vbz p-acp dt n1, cc vbz vvn p-acp dt n1; cc c-crq pns12 vvb, pn31 vbz av j.
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There be three things, saith Saint Basil, which perfect and consummate every Consultation, and brings it to the end for which it was held: First, we consult;
There be three things, Says Saint Basil, which perfect and consummate every Consultation, and brings it to the end for which it was held: First, we consult;
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Secondly, we settle and establish our Consultations;Secondly, we settle and establish our Consultations;
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and last of all, we gaine a Constancy and perseverance in those Actions, which our Consultations have engaged, and encouraged us in;
and last of all, we gain a Constancy and perseverance in those Actions, which our Consultations have engaged, and encouraged us in;
cc ord pp-f d, pns12 vvb dt n1 cc n1 p-acp d n2, r-crq po12 n2 vhb vvn, cc vvd pno12 p-acp;
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and all these three we owe to Feare: Did we not Feare, we should not Consult:
and all these three we owe to fear: Did we not fear, we should not Consult:
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did not Feare urge and drive us on, we should not determine; and when this breath departeth, our Counsells fall, and all our Thoughts perish.
did not fear urge and drive us on, we should not determine; and when this breath departeth, our Counsels fallen, and all our Thoughts perish.
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this is a principall effect of the feare of punishment, NONLATINALPHABET, saith Basil, as it brings us to Consultation, this is a principal Effect of the Fear of punishment,, Says Basil, as it brings us to Consultation,
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so is it a faire Introduction to Piety it self.
so is it a fair Introduction to Piety it self.
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6139
Present Christ unto us in all his beauty, with his Spicy cheeks, and Curled locks, with hony under his Tongue, as he is described in the Canticles; present him as a Jesus, and we grow too familiar with him.
Present christ unto us in all his beauty, with his Spicy cheeks, and Curled locks, with honey under his Tongue, as he is described in the Canticles; present him as a jesus, and we grow too familiar with him.
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Present him on the Mount at his Sermon; and perhaps, we will give him the hearing.
Present him on the Mount At his Sermon; and perhaps, we will give him the hearing.
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Present him as a Rock, and we see a hole to run into, sooner then a Foundation to lay that on, which is like him,
Present him as a Rock, and we see a hold to run into, sooner then a Foundation to lay that on, which is like him,
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6142
and we run on with ease in our evill wayes, having such a friend, such an indulgent Saviour alwaies in our Eye;
and we run on with ease in our evil ways, having such a friend, such an indulgent Saviour always in our Eye;
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6143
but present him descending with a shout, and with the Trump of God, and then we begin to remember, that for all these Evill wayes, we shall be brought into Judgement:
but present him descending with a shout, and with the Trump of God, and then we begin to Remember, that for all these Evil ways, we shall be brought into Judgement:
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6144
Our Counsells shift, as the wind blowes; and upon better motion, and riper consideration, we are ready to alter our Decrees:
Our Counsels shift, as the wind blows; and upon better motion, and riper consideration, we Are ready to altar our Decrees:
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For these three follow close upon each other, pallemus, horrescimus, Circumspicimus, saith Pliny; first Feare strikes us pale,
For these three follow close upon each other, pallemus, horrescimus, Circumspicimus, Says pliny; First fear strikes us pale,
c-acp d crd vvb av-j p-acp d n-jn, fw-la, fw-la, fw-la, vvz np1; ord n1 vvz pno12 j,
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then puts into a fitt of Trembling, at last, wheeles us about, to fee and consider the danger we are in, this consideration follows us,
then puts into a fit of Trembling, At last, wheels us about, to fee and Consider the danger we Are in, this consideration follows us,
av vvz p-acp dt j pp-f vvg, p-acp ord, vvz pno12 p-acp, p-acp n1 cc vvi dt n1 pns12 vbr p-acp, d n1 vvz pno12,
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nor can we shake it off, longioris { que } timoris causa Timor est; this wind increaseth as it goes, drives us to consultation, carries us on to determine,
nor can we shake it off, longioris { que } Fear causa Timor est; this wind increases as it Goes, drives us to consultation, carries us on to determine,
ccx vmb pns12 vvi pn31 a-acp, fw-la { fw-fr } fw-la fw-la fw-la fw-la; d n1 vvz p-acp pn31 vvz, vvz pno12 p-acp n1, vvz pno12 a-acp pc-acp vvi,
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and by a continued force binds and fastens us to our Counsells.
and by a continued force binds and fastens us to our Counsels.
cc p-acp dt j-vvn n1 vvz cc vvz pno12 p-acp po12 n2.
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And therefore Aquinas tells us, that our Turne proceeds from the feare of punishment, tanquam à primo motu, as from that which first sets it a moving;
And Therefore Aquinas tells us, that our Turn proceeds from the Fear of punishment, tanquam à primo motu, as from that which First sets it a moving;
cc av np1 vvz pno12, cst po12 vvb vvz p-acp dt n1 pp-f n1, fw-la fw-fr fw-la fw-la, a-acp p-acp d r-crq ord vvz pn31 dt n-vvg;
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for though true Repentance be the gift of God, yet fear works that Disposition in us, by which we Turne, when God doth Turne us;
for though true Repentance be the gift of God, yet Fear works that Disposition in us, by which we Turn, when God does Turn us;
c-acp cs j n1 vbb dt n1 pp-f np1, av vvb n2 cst n1 p-acp pno12, p-acp r-crq pns12 vvb, c-crq np1 vdz vvb pno12;
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The Feare of punishment restraines us from sin;
The fear of punishment restrains us from since;
dt n1 pp-f n1 vvz pno12 p-acp n1;
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in the restraint a hope of Pardon shewes it self, upon this hope we build up & strengthen our Resolution,
in the restraint a hope of Pardon shows it self, upon this hope we built up & strengthen our Resolution,
p-acp dt n1 dt n1 pp-f n1 vvz pn31 n1, p-acp d n1 pns12 vvb a-acp cc vvi po12 n1,
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and at last see the horror of sin, not in the punishment, but in the sin, hate our folly more then the whip,
and At last see the horror of since, not in the punishment, but in the since, hate our folly more then the whip,
cc p-acp ord vvi dt n1 pp-f n1, xx p-acp dt n1, cc-acp p-acp dt n1, vvb po12 n1 av-dc cs dt n1,
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and our evill wayes more then Death it self, which we call a Filial feare, which hath more of love then feare,
and our evil ways more then Death it self, which we call a Filial Fear, which hath more of love then Fear,
cc po12 j-jn n2 av-dc cs n1 pn31 n1, r-crq pns12 vvb dt j n1, r-crq vhz dc pp-f n1 av n1,
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and yet doth not shut out this Feare quite (for a good sonne may feare the Anger of a good Father) and thus God is pleas'd to condescend to our weakness,
and yet does not shut out this fear quite (for a good son may Fear the Anger of a good Father) and thus God is pleased to condescend to our weakness,
cc av vdz xx vvi av d n1 av (c-acp dt j n1 vmb vvi dt n1 pp-f dt j n1) cc av np1 vbz vvn pc-acp vvi p-acp po12 n1,
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and accept this, as our reasonable service, at our hands, though our chiefest motive to serve him at first, were nothing else but a flash from the Quare moriemini? nothing else but a feare of Death. For in the last place;
and accept this, as our reasonable service, At our hands, though our chiefest motive to serve him At First, were nothing Else but a flash from the Quare Die? nothing Else but a Fear of Death. For in the last place;
cc vvi d, c-acp po12 j n1, p-acp po12 n2, cs po12 js-jn n1 pc-acp vvi pno31 p-acp ord, vbdr pix av cc-acp dt n1 p-acp dt fw-la fw-la? pix av cc-acp dt n1 pp-f n1. c-acp p-acp dt ord n1;
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Feare takes us by the hand, and is a Schoolmaster unto us, and when Feare hath well disciplin'd and Catechised us,
fear Takes us by the hand, and is a Schoolmaster unto us, and when fear hath well disciplined and Catechised us,
n1 vvz pno12 p-acp dt n1, cc vbz dt n1 p-acp pno12, cc c-crq n1 vhz av vvn cc vvn pno12,
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then love takes us in hand, and perfects our Conversion, so that we may seem to goe from Feare to Love,
then love Takes us in hand, and perfects our Conversion, so that we may seem to go from fear to Love,
cs n1 vvz pno12 p-acp n1, cc vvz po12 n1, av cst pns12 vmb vvi pc-acp vvi p-acp n1 pc-acp vvi,
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as from a School to an Universitie.
as from a School to an university.
c-acp p-acp dt n1 p-acp dt n1.
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In the 28. of Genesis, at the Twelfth verse, Jacob sees a Ladder set upon the Earth,
In the 28. of Genesis, At the Twelfth verse, Jacob sees a Ladder Set upon the Earth,
p-acp dt crd pp-f n1, p-acp dt ord n1, np1 vvz dt n1 vvn p-acp dt n1,
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and the Top of it reaching up to heaven, and we may observe, that Jacob makes Feare the first step of the ladder,
and the Top of it reaching up to heaven, and we may observe, that Jacob makes fear the First step of the ladder,
cc dt n1 pp-f pn31 vvg a-acp p-acp n1, cc pns12 vmb vvi, cst np1 vvz n1 dt ord n1 pp-f dt n1,
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for when he awakes, as in an extasie he cryes out, Quam terribilis iste locus? how dreadfull is this place? verse 17. so that feare is as it were the first rung and step of the Ladder,
for when he awakes, as in an ecstasy he cries out, Quam Terrible iste locus? how dreadful is this place? verse 17. so that Fear is as it were the First rung and step of the Ladder,
c-acp c-crq pns31 vvz, c-acp p-acp dt n1 pns31 vvz av, fw-la fw-la fw-la fw-la? c-crq j vbz d n1? n1 crd av d n1 vbz c-acp pn31 vbdr dt ord vvn cc n1 pp-f dt n1,
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and God on the top, and Angels Ascending and Descending; Love, and Zeal, and many Graces between.
and God on the top, and Angels Ascending and Descending; Love, and Zeal, and many Graces between.
cc np1 p-acp dt n1, cc n2 vvg cc vvg; vvb, cc n1, cc d n2 p-acp.
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Think what we please, disgrace it if we will, and fasten to it the badge of slavery and servility, it is a blessed thing thus to feare, the first step to happiness,
Think what we please, disgrace it if we will, and fasten to it the badge of slavery and servility, it is a blessed thing thus to Fear, the First step to happiness,
vvb r-crq pns12 vvb, vvb pn31 cs pns12 vmb, cc vvi p-acp pn31 dt n1 pp-f n1 cc n1, pn31 vbz dt j-vvn n1 av pc-acp vvi, dt ord n1 p-acp n1,
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and one step helps us up to another, and so by degrees we are brought ad culme Sionis, to the top of the Ladder, to the Top of perfection, to God Himself, whose Majesty first wounds us with feare,
and one step helps us up to Another, and so by Degrees we Are brought and culme Sionis, to the top of the Ladder, to the Top of perfection, to God Himself, whose Majesty First wounds us with Fear,
cc crd n1 vvz pno12 a-acp p-acp j-jn, cc av p-acp n2 pns12 vbr vvn cc n1 fw-la, p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n1, p-acp np1 px31, rg-crq n1 ord vvz pno12 p-acp n1,
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and then gently bindes us up, and makes us to love him;
and then gently binds us up, and makes us to love him;
cc av av-j vvz pno12 a-acp, cc vvz pno12 pc-acp vvi pno31;
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who leads us through this darkness, through this dread and terror, into so great light, makes us Tremble first, that we may at last be as mount Sion,
who leads us through this darkness, through this dread and terror, into so great Light, makes us Tremble First, that we may At last be as mount Sion,
r-crq vvz pno12 p-acp d n1, p-acp d n1 cc n1, p-acp av j n1, vvz pno12 vvb ord, cst pns12 vmb p-acp ord vbi p-acp n1 np1,
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and stand fast, and firme for ever.
and stand fast, and firm for ever.
cc vvb av-j, cc j p-acp av.
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We now passe, and rise one step higher, to take a view of this feare of punishment, not onely as usefull,
We now pass, and rise one step higher, to take a view of this Fear of punishment, not only as useful,
pns12 av vvi, cc vvi crd n1 av-jc, pc-acp vvi dt n1 pp-f d n1 pp-f n1, xx av-j c-acp j,
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but lawfull, and commanded not under the Law alone, but under the Gospel, as a motive to Turne us from sinne,
but lawful, and commanded not under the Law alone, but under the Gospel, as a motive to Turn us from sin,
cc-acp j, cc vvd xx p-acp dt n1 av-j, cc-acp p-acp dt n1, c-acp dt n1 p-acp vvb pno12 p-acp n1,
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and as a motive to strengthen and uphold us in the wayes of Righteousnesse, not onely as a restraint from sionne;
and as a motive to strengthen and uphold us in the ways of Righteousness, not only as a restraint from sionne;
cc p-acp dt n1 pc-acp vvi cc vvi pno12 p-acp dt n2 pp-f n1, xx av-j c-acp dt n1 p-acp n1;
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but as a preservative of Holiness, and as a help and furtherance unto us in our progresse in the wayes of perfection.
but as a preservative of Holiness, and as a help and furtherance unto us in our progress in the ways of perfection.
cc-acp c-acp dt n1 pp-f n1, cc p-acp dt n1 cc n1 p-acp pno12 p-acp po12 n1 p-acp dt n2 pp-f n1.
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And here it may seem a thing most unbefitting a Christian, who should be led rather then drawn, and not a Christian alone, but any moral man;
And Here it may seem a thing most unbefitting a Christian, who should be led rather then drawn, and not a Christian alone, but any moral man;
cc av pn31 vmb vvi dt n1 av-ds j dt njp, r-crq vmd vbi vvn av-c av vvn, cc xx dt njp av-j, cc-acp d j n1;
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and therefore Plato calls it NONLATINALPHABET an illiberal and base disposition to be banisht the School of morality;
and Therefore Plato calls it an illiberal and base disposition to be banished the School of morality;
cc av np1 vvz pn31 dt j cc j n1 pc-acp vbi vvn dt n1 pp-f n1;
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and our great master in Philosophie makes punishment one of the three things that belong to slaves,
and our great master in Philosophy makes punishment one of the three things that belong to slaves,
cc po12 j n1 p-acp n1 vvz n1 crd pp-f dt crd n2 cst vvb p-acp n2,
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as the whip doth, saith Solomon, to the fooles back;
as the whip does, Says Solomon, to the Fools back;
c-acp dt n1 vdz, vvz np1, p-acp dt n2 av;
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If a Spirit of Wisedome, we are filled with him, the wise-men, the sages of the World,
If a Spirit of Wisdom, we Are filled with him, the Wise men, the sages of the World,
cs dt n1 pp-f n1, pns12 vbr vvn p-acp pno31, dt n2, dt n2-jn pp-f dt n1,
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for to be forced into goodnesse, to be frighted into health, argues a disposition, which little sets by Health or goodnesse it self.
for to be forced into Goodness, to be frighted into health, argues a disposition, which little sets by Health or Goodness it self.
c-acp pc-acp vbi vvn p-acp n1, pc-acp vbi vvn p-acp n1, vvz dt n1, r-crq av-j vvz p-acp n1 cc n1 pn31 n1.
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But behold a greater then Plato and Aristotle, our best master, the Prince of Peace, and love himselfe strives to awake,
But behold a greater then Plato and Aristotle, our best master, the Prince of Peace, and love himself strives to awake,
p-acp vvi dt jc cs np1 cc np1, po12 js n1, dt n1 pp-f n1, cc n1 px31 vvz p-acp j,
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and stirre up this kind of feare in us, tells us of Hell, and everlasting Darkness, of a Flaming Fire, of weeping and gnashing of Teeth; presents his Father, the Father of Mercies, with a Thunder-bolt in his hand, with Power to kill both body and soul, shews us our sinne in a Deaths Head,
and stir up this kind of Fear in us, tells us of Hell, and everlasting Darkness, of a Flaming Fire, of weeping and gnashing of Teeth; presents his Father, the Father of mercies, with a Thunderbolt in his hand, with Power to kill both body and soul, shows us our sin in a Death's Head,
cc vvi a-acp d n1 pp-f n1 p-acp pno12, vvz pno12 pp-f n1, cc j n1, pp-f dt vvg n1, pp-f vvg cc vvg pp-f n2; vvz po31 n1, dt n1 pp-f n2, p-acp dt n1 p-acp po31 n1, p-acp n1 p-acp vvb d n1 cc n1, vvz pno12 po12 n1 p-acp dt ng1 n1,
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and in the fire of Hell, as if the way to avoid sinne, were to feare Death and Hell,
and in the fire of Hell, as if the Way to avoid sin, were to Fear Death and Hell,
cc p-acp dt n1 pp-f n1, c-acp cs dt n1 pc-acp vvi n1, vbdr pc-acp vvi n1 cc n1,
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ad if we could once be brought to feare to die, we should not die at all.
and if we could once be brought to Fear to die, we should not die At all.
cc cs pns12 vmd a-acp vbb vvn pc-acp vvi pc-acp vvi, pns12 vmd xx vvi p-acp d.
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Many glorious things are spoken even of this feare; The Philosopher calls it NONLATINALPHABET, the bridle of our Nature;
Many glorious things Are spoken even of this Fear; The Philosopher calls it, the bridle of our Nature;
av-d j n2 vbr vvn av pp-f d n1; dt n1 vvz pn31, dt n1 pp-f po12 n1;
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Saint Basil, NONLATINALPHABET, the bridle of our lusts; Tertullian, Instrumentum poenitentiae, an Instrument to worke out Repentance;
Saint Basil,, the bridle of our Lustiest; Tertullian, Instrument poenitentiae, an Instrument to work out Repentance;
n1 np1,, dt n1 pp-f po12 n2; np1, np1 fw-la, dt n1 pc-acp vvi av n1;
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Pachomius placeth it, supra decem millia paedagogorum, makes it the best Schoolmaster of ten Thousand.Pachomius places it, supra Decem millia paedagogorum, makes it the best Schoolmaster of ten Thousand.
np1 vvz pn31, fw-la fw-la fw-la fw-la, vvz pn31 dt js n1 pp-f crd crd.
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Harken to the Trumpet of the Gospel, be attentive to the Apostles voice, what found more frequent,
Harken to the Trumpet of the Gospel, be attentive to the Apostles voice, what found more frequent,
vvb p-acp dt n1 pp-f dt n1, vbb j p-acp dt n2 n1, r-crq vvd av-dc j,
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then that of Terror, able to shake and divide a soul from its sinne? Had Marcion seen our Saviour with a whip in his hand:
then that of Terror, able to shake and divide a soul from its sin? Had Marcion seen our Saviour with a whip in his hand:
cs d pp-f n1, j pc-acp vvi cc vvi dt n1 p-acp po31 n1? vhd np1 vvn po12 n1 p-acp dt n1 p-acp po31 n1:
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Had he heard him cursing the Figg-tree, and by that example punishing our sterility, had he weigh'd the many woes he pronounced against sinners, perhaps he would not have fallen into that impious conceit of two Gods;
Had he herd him cursing the Fig tree, and by that Exampl punishing our sterility, had he weighed the many woes he pronounced against Sinners, perhaps he would not have fallen into that impious conceit of two God's;
vhd pns31 vvn pno31 vvg dt n1, cc p-acp d n1 vvg po12 n1, vhd pns31 vvn dt d n2 pns31 vvd p-acp n2, av pns31 vmd xx vhi vvn p-acp d j n1 pp-f crd n2;
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for though the dispensation have not the same aspect under the Law, as under the Gospel;
for though the Dispensation have not the same aspect under the Law, as under the Gospel;
c-acp cs dt n1 vhb xx dt d n1 p-acp dt n1, c-acp p-acp dt n1;
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yet God is the same God still, as terrible to sinners that will not Turne, as when he thundred from Mount Sinai; and if we will not know and understand these Terrors of the Lord, if we make not this use of them, to drive us unto Christ,
yet God is the same God still, as terrible to Sinners that will not Turn, as when he thundered from Mount Sinai; and if we will not know and understand these Terrors of the Lord, if we make not this use of them, to drive us unto christ,
av np1 vbz dt d np1 av, p-acp j p-acp n2 cst vmb xx vvb, c-acp c-crq pns31 vvd p-acp n1 np1; cc cs pns12 vmb xx vvi cc vvi d n2 pp-f dt n1, cs pns12 vvb xx d n1 pp-f pno32, pc-acp vvi pno12 p-acp np1,
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and to root and build us up in him, the Gospel it self will be to us,
and to root and built us up in him, the Gospel it self will be to us,
cc pc-acp vvi cc vvi pno12 a-acp p-acp pno31, dt n1 pn31 n1 vmb vbi p-acp pno12,
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as the Law was to the Jews, a killing Letter.
as the Law was to the jews, a killing letter.
c-acp dt n1 vbds p-acp dt np2, dt j-vvg n1.
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For again, as Humane Laws, so Christs precepts have their force and life from reward and punishment;
For again, as Humane Laws, so Christ Precepts have their force and life from reward and punishment;
p-acp av, c-acp j n2, av npg1 n2 vhb po32 n1 cc n1 p-acp n1 cc n1;
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and to this end, we finde not onely scripta supplicia, those woes, and menaces, which are written in the Gospel,
and to this end, we find not only Scripta supplicia, those woes, and menaces, which Are written in the Gospel,
cc p-acp d n1, pns12 vvb xx av-j fw-la fw-la, d n2, cc n2, r-crq vbr vvn p-acp dt n1,
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but God hath imprinted a fear of punishment in the very hearts of men. Esse aliquos manes, & subterranea regna.
but God hath imprinted a Fear of punishment in the very hearts of men. Esse Someone manes, & Subterranea regna.
cc-acp np1 vhz vvn dt n1 pp-f n1 p-acp dt j n2 pp-f n2. fw-la fw-la fw-la, cc fw-la fw-la.
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That we are mere solifidians, and rely upon a reed, a hollow and an empty faith.
That we Are mere solifidians, and rely upon a reed, a hollow and an empty faith.
cst pns12 vbr j n2-jn, cc vvi p-acp dt n1, dt j-jn cc dt j n1.
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That there remained punishments after life for sin, was acknowledged by the very Heathen, and we may easily be perswaded, that had not this natural domestick fear come in between, the World had been far more wicked then it is, we see many are very inclinable to deny that there is either Heaven or Hell, That there remained punishments After life for since, was acknowledged by the very Heathen, and we may Easily be persuaded, that had not this natural domestic Fear come in between, the World had been Far more wicked then it is, we see many Are very inclinable to deny that there is either Heaven or Hell,
d a-acp vvd n2 p-acp n1 p-acp n1, vbds vvn p-acp dt j j-jn, cc pns12 vmb av-j vbi vvn, cst vhd xx d j j-jn n1 vvn p-acp p-acp, dt n1 vhd vbn av-j av-dc j cs pn31 vbz, pns12 vvb d vbr av j pc-acp vvi cst pc-acp vbz d n1 cc n1,
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and would believe it, because they would have it so, many would be Atheists if they could;
and would believe it, Because they would have it so, many would be Atheists if they could;
cc vmd vvi pn31, c-acp pns32 vmd vhi pn31 av, d vmd vbi n2 cs pns32 vmd;
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but a secret whisper haunts and pursues them.
but a secret whisper haunts and pursues them.
cc-acp dt j-jn n1 vvz cc vvz pno32.
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This may be so, there is an appointed time to die, and after that judgement may come;
This may be so, there is an appointed time to die, and After that judgement may come;
d vmb vbi av, pc-acp vbz dt j-vvn n1 pc-acp vvi, cc p-acp d n1 vmb vvi;
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There can be no danger in obedience, there may be in sinne, and this, though it do not make them good,
There can be no danger in Obedience, there may be in sin, and this, though it do not make them good,
pc-acp vmb vbi dx n1 p-acp n1, pc-acp vmb vbi p-acp n1, cc d, cs pn31 vdb xx vvi pno32 j,
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yet it restraines them from being worse;
yet it restrains them from being Worse;
av pn31 vvz pno32 p-acp vbg av-jc;
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quibus incentivum impunitas, timor taedium, freedom from punishment makes sin pleasant and delightsome, and so makes it more sinful;quibus Motive impunitas, timor taedium, freedom from punishment makes since pleasant and delightsome, and so makes it more sinful;
fw-la fw-la fw-la, fw-la fw-la, n1 p-acp n1 vvz n1 j cc j, cc av vvz pn31 av-dc j;
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but the fear of punishment makes it irksome, brings those reluctancies nd gnawings;
but the Fear of punishment makes it irksome, brings those Reluctancies and gnawings;
cc-acp dt n1 pp-f n1 vvz pn31 j, vvz d n2 cc n2-vvg;
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those rebukes of Conscience, (for without it, there could be none at all) till the whip is held up, there is honey on the Harlots lips,
those rebukes of Conscience, (for without it, there could be none At all) till the whip is held up, there is honey on the Harlots lips,
d n2 pp-f n1, (c-acp p-acp pn31, pc-acp vmd vbi pix p-acp d) p-acp dt n1 vbz vvn a-acp, pc-acp vbz n1 p-acp dt ng1 n2,
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and we would taste them often, but that they bite like a Cockatrice:
and we would taste them often, but that they bite like a Cockatrice:
cc pns12 vmd vvi pno32 av, cc-acp cst pns32 vvb av-j dt n1:
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non timemus peccare, timemus ardere, it is no sin, we so much startle at, but Hell fire is too hot for us. non Timemus Peccare, Timemus ardere, it is no since, we so much startle At, but Hell fire is too hight for us.
fw-fr fw-la uh, fw-la fw-mi, pn31 vbz dx n1, pns12 av av-d vvi p-acp, cc-acp n1 n1 vbz av j p-acp pno12.
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And therefore Saint Peter, when he would work repentance, and Humility in us, placeth us under Gods hand, Humble your selves under the mighty hand of God, which expresseth his power, his commanding Attribute;
And Therefore Saint Peter, when he would work Repentance, and Humility in us, places us under God's hand, Humble your selves under the mighty hand of God, which Expresses his power, his commanding Attribute;
cc av n1 np1, c-crq pns31 vmd vvi n1, cc n1 p-acp pno12, vvz pno12 p-acp npg1 n1, vvb po22 n2 p-acp dt j n1 pp-f np1, r-crq vvz po31 n1, po31 j-vvg n1;
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his Omniscience findes us out, his Wisdom accuseth us, his Justice condemns us, potentia punit, but 'tis his hand, his power, that punisheth us.
his Omniscience finds us out, his Wisdom Accuseth us, his justice condemns us, potentia punit, but it's his hand, his power, that Punisheth us.
po31 n1 vvz pno12 av, po31 n1 vvz pno12, po31 n1 vvz pno12, fw-la fw-la, p-acp pn31|vbz po31 n1, po31 n1, cst vvz pno12.
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Take away his hand, and who feareth his Justice? or regardeth his wisdome? or tarrieth for the twi-light to shun his alseeing eye? but cum occidat, when we are told, that he can kill, Take away his hand, and who fears his justice? or Regardeth his Wisdom? or tarrieth for the twilight to shun his All-seeing eye? but cum Occidat, when we Are told, that he can kill,
vvb av po31 n1, cc r-crq vvz po31 n1? cc vvz po31 n1? cc vvz p-acp dt n1 pc-acp vvi po31 j n1? cc-acp fw-la n1, c-crq pns12 vbr vvn, cst pns31 vmb vvi,
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and destroy us, then, if ever, we return, and seek God Early.
and destroy us, then, if ever, we return, and seek God Early.
cc vvb pno12, av, cs av, pns12 vvb, cc vvi np1 av-j.
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Again, as the fear of death may be as Physick to purge and cleanse our souls from the contagion of sin,
Again, as the Fear of death may be as Physic to purge and cleanse our Souls from the contagion of since,
av, c-acp dt n1 pp-f n1 vmb vbi p-acp n1 pc-acp vvi cc vvi po12 n2 p-acp dt n1 pp-f n1,
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so it may be an Antidote and preservative against it;
so it may be an Antidote and preservative against it;
av pn31 vmb vbi dt n1 cc n1 p-acp pn31;
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it may raise me when I am fallen, and it may supply me with strength, that I fall not again.
it may raise me when I am fallen, and it may supply me with strength, that I fallen not again.
pn31 vmb vvi pno11 c-crq pns11 vbm vvn, cc pn31 vmb vvi pno11 p-acp n1, cst pns11 vvb xx av.
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It is a hand to lift me up and it is an hand to lead me when I am risen inter vada & freta through all the dangers that attend me in my way;
It is a hand to lift me up and it is an hand to led me when I am risen inter vada & freta through all the dangers that attend me in my Way;
pn31 vbz dt n1 pc-acp vvi pno11 a-acp cc pn31 vbz dt n1 pc-acp vvi pno11 c-crq pns11 vbm vvn vvb fw-la cc fw-la p-acp d dt n2 cst vvb pno11 p-acp po11 n1;
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though no man could ever say so, but our selves; If a Spirit of Ioy, we are in an Extasy;
though no man could ever say so, but our selves; If a Spirit of Joy, we Are in an Ecstasy;
cs dx n1 vmd av vvi av, cc-acp po12 n2; cs dt n1 pp-f vvb, pns12 vbr p-acp dt n1;
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as it is an introduction to piety, so is it NONLATINALPHABET, saith Gr. Nyssen, a watch, a guard upon me to keep me, that no temptation, no scandal, no stone of offence, make me turn back again into my evil waies.
as it is an introduction to piety, so is it, Says Great Nyssen, a watch, a guard upon me to keep me, that no temptation, no scandal, no stone of offence, make me turn back again into my evil ways.
c-acp pn31 vbz dt n1 p-acp n1, av vbz pn31, vvz np1 np1, dt n1, dt n1 p-acp pno11 pc-acp vvi pno11, cst dx n1, dx n1, dx n1 pp-f n1, vvb pno11 vvi av av p-acp po11 j-jn n2.
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For we must not think that when we are Turned from our evill wayes, we have left feare behind us;
For we must not think that when we Are Turned from our evil ways, we have left Fear behind us;
c-acp pns12 vmb xx vvi cst c-crq pns12 vbr vvn p-acp po12 j-jn n2, pns12 vhb vvn n1 p-acp pno12;
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no, she may goe along with us in the wayes of Righteousnesse, and whisper us in the eare, that God is the Lord most worthy to be feared;
no, she may go along with us in the ways of Righteousness, and whisper us in the ear, that God is the Lord most worthy to be feared;
uh-dx, pns31 vmb vvi a-acp p-acp pno12 p-acp dt n2 pp-f n1, cc vvb pno12 p-acp dt n1, cst np1 vbz dt n1 av-ds j pc-acp vbi vvn;
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she is our Companion, and she leaves us not, nor can we shake her off, till we are brought to our Journeys end.
she is our Companion, and she leaves us not, nor can we shake her off, till we Are brought to our Journeys end.
pns31 vbz po12 n1, cc pns31 vvz pno12 xx, ccx vmb pns12 vvi pno31 a-acp, c-acp pns12 vbr vvn p-acp po12 n2 vvi.
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Our love, such as it is, may well consist with Feare, with the Feare of Judgement.
Our love, such as it is, may well consist with fear, with the fear of Judgement.
po12 n1, d c-acp pn31 vbz, vmb av vvi p-acp n1, p-acp dt n1 pp-f n1.
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Look upon the blessed Saints, David, a man after Gods own heart, yet he had, saith Chrysost. the memory of Gods Judgements written in his very heart;
Look upon the blessed Saints, David, a man After God's own heart, yet he had, Says Chrysostom the memory of God's Judgments written in his very heart;
n1 p-acp dt j-vvn n2, np1, dt n1 p-acp n2 d n1, av pns31 vhd, vvz np1 dt n1 pp-f npg1 n2 vvn p-acp po31 j n1;
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his thoughts were busied with it, his Meditations fixt here, and it forced from him à Domine nè in furore, Correct me not O Lord, in thy angeer,
his thoughts were busied with it, his Meditations fixed Here, and it forced from him à Domine nè in furore, Correct me not O Lord, in thy angeer,
po31 n2 vbdr vvn p-acp pn31, po31 n2 vvn av, cc pn31 vvd p-acp pno31 fw-fr fw-la fw-la p-acp fw-la, vvb pno11 xx np1 n1, p-acp po21 n1,
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nor chastise me in thy wrath.
nor chastise me in thy wrath.
ccx vvb pno11 p-acp po21 n1.
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Hezekiah, one of the best of the Kings of Judah, yet walkt in the bitterness of his soul, did mourne like a Dove, and chatter like a Crane. Hezekiah, one of the best of the Kings of Judah, yet walked in the bitterness of his soul, did mourn like a Dove, and chatter like a Crane.
np1, crd pp-f dt js pp-f dt n2 pp-f np1, av vvd p-acp dt n1 pp-f po31 n1, vdd vvi av-j dt n1, cc vvb av-j dt n1.
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Saint Paul builds up a Tribunal, and calls all men to behold it; Wee shall all stand before the Judgement seat of Christ;
Saint Paul builds up a Tribunal, and calls all men to behold it; we shall all stand before the Judgement seat of christ;
n1 np1 vvz a-acp dt n1, cc vvz d n2 pc-acp vvi pn31; pns12 vmb d vvi p-acp dt n1 n1 pp-f np1;
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Saint Hierom had the last Trump alwayes sounding in his eares, and declaring to Posterity the strictnesse of his life, his Teares, his fasting, his solitarinesse, confesses of himself, Ille ego, qui ob Gehennae metum tali me carcere damnaveram Scorpiorum tantum socius & ferarum — I that condemned my self to so straight a prison,
Saint Hieronymus had the last Trump always sounding in his ears, and declaring to Posterity the strictness of his life, his Tears, his fasting, his solitariness, Confesses of himself, Isle ego, qui ob Gehenna metum tali me carcere damnaveram Scorpiorum Tantum socius & ferarum — I that condemned my self to so straight a prison,
n1 np1 vhd dt ord n1 av vvg p-acp po31 n2, cc vvg p-acp n1 dt n1 pp-f po31 n1, po31 n2, po31 n-vvg, po31 n1, vvz pp-f px31, fw-la fw-la, fw-la fw-la np1 fw-la fw-la pno11 fw-la n1 np1 fw-la fw-la cc fw-la — pns11 d vvn po11 n1 p-acp av av-j dt n1,
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as to have no better companions then Scorpions and wild Beasts, for fear of Hell and Judgement did all this,
as to have no better Sodales then Scorpions and wild Beasts, for Fear of Hell and Judgement did all this,
c-acp pc-acp vhi dx jc n2 cs n2 cc j n2, p-acp n1 pp-f n1 cc n1 vdd d d,
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and was not ashamed to acknowledge, that not so much the love unto it, nor the Author of it,
and was not ashamed to acknowledge, that not so much the love unto it, nor the Author of it,
cc vbds xx j pc-acp vvi, cst xx av av-d dt n1 p-acp pn31, ccx dt n1 pp-f pn31,
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as the dread of Hell, and punishment confin'd and kept him constant in the practise of it.
as the dread of Hell, and punishment confined and kept him constant in the practice of it.
c-acp dt n1 pp-f n1, cc n1 vvn cc vvd pno31 j p-acp dt n1 pp-f pn31.
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And what should I say more? for the time would faile me to tell you of other Saints of God, who through feare wrought Righteousness, obtained Promises, out of weakness were made strong:
And what should I say more? for the time would fail me to tell you of other Saints of God, who through Fear wrought Righteousness, obtained Promises, out of weakness were made strong:
cc q-crq vmd pns11 vvi dc? p-acp dt n1 vmd vvi pno11 pc-acp vvi pn22 pp-f j-jn n2 pp-f np1, r-crq p-acp n1 vvn n1, vvn vvz, av pp-f n1 vbdr vvn j:
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Behold love in its highest elevation, in its very Zenith; behold it, when it was stronger then Death;
Behold love in its highest elevation, in its very Zenith; behold it, when it was Stronger then Death;
vvb n1 p-acp po31 js n1, p-acp po31 j n1; vvb pn31, c-crq pn31 vbds jc cs n1;
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look upon the Glorious Army of Martyrs, they had tryall of cruell mockings and scouragings, yea moreover, of Bonds, and Imprisonment, they were stoned, and slaine with the sword;
look upon the Glorious Army of Martyrs, they had trial of cruel mockings and scouragings, yea moreover, of Bonds, and Imprisonment, they were stoned, and slain with the sword;
vvb p-acp dt j n1 pp-f n2, pns32 vhd n1 pp-f j n2 cc n2, uh av, pp-f n2, cc n1, pns32 vbdr vvn, cc vvn p-acp dt n1;
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And greater love then this hath no man, saith our Saviour, then this, that a man lay downe his life for his friend;
And greater love then this hath no man, Says our Saviour, then this, that a man lay down his life for his friend;
cc jc n1 cs d vhz dx n1, vvz po12 n1, cs d, cst dt n1 vvd a-acp po31 n1 p-acp po31 n1;
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and yet Saint Ambrose, upon the 118. Psalme will tell us, that this great love was upheld and kept in life.
and yet Saint Ambrose, upon the 118. Psalm will tell us, that this great love was upheld and kept in life.
cc av n1 np1, p-acp dt crd n1 vmb vvi pno12, cst d j n1 vbds vvn cc vvn p-acp n1.
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by this gale of wind, by Feare. That the feare of one Death was swallowed up in the feare of another;
by this gale of wind, by fear. That the Fear of one Death was swallowed up in the Fear of Another;
p-acp d n1 pp-f n1, p-acp n1. cst dt n1 pp-f crd n1 vbds vvn a-acp p-acp dt n1 pp-f j-jn;
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the feare of a temporall, ion the feare of an Eternal.
the Fear of a temporal, ion the Fear of an Eternal.
dt n1 pp-f dt j, n1 dt n1 pp-f dt j.
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The bloody Pagans, to weaken their faith, urged the feare of present Death, Consule tibi; Noli animam tuam perdere, favour your self, cast not away your life, Reverence your age, and these they thought suggestions strong enough to shake their Constancy and Resolution;
The bloody Pagans, to weaken their faith, urged the Fear of present Death, Consul tibi; Noli animam tuam Perdere, favour your self, cast not away your life, reverence your age, and these they Thought suggestions strong enough to shake their Constancy and Resolution;
dt j n2-jn, pc-acp vvi po32 n1, vvd dt n1 pp-f j n1, n1 fw-la; fw-la fw-la fw-la fw-mi, vvb po22 n1, vvd xx av po22 n1, n1 po22 n1, cc d pns32 vvd n2 j av-d pc-acp vvi po32 n1 cc n1;
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but the consideration of the wrath of God, and eternall separation from him did strengthen and establish them:
but the consideration of the wrath of God, and Eternal separation from him did strengthen and establish them:
cc-acp dt n1 pp-f dt n1 pp-f np1, cc j n1 p-acp pno31 vdd vvi cc vvi pno32:
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what is my breath to Eternity? what is the fire of Persecution, to the fury of Gods wrath? what is the rack to hell? & sic animas posuerunt, and with these Thoughts, they laid down their lives, and were crown'd with Martyrdome.
what is my breath to Eternity? what is the fire of Persecution, to the fury of God's wrath? what is the rack to hell? & sic animas posuerunt, and with these Thoughts, they laid down their lives, and were crowned with Martyrdom.
r-crq vbz po11 n1 p-acp n1? q-crq vbz dt n1 pp-f n1, p-acp dt n1 pp-f npg1 n1? q-crq vbz dt n1 p-acp n1? cc fw-la fw-la fw-la, cc p-acp d n2, pns32 vvd a-acp po32 n2, cc vbdr vvn p-acp n1.
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We cannot now think, that these Martyrs sinned in setting before their eyes the horror of Death, and feare of Hell;
We cannot now think, that these Martyrs sinned in setting before their eyes the horror of Death, and Fear of Hell;
pns12 vmbx av vvi, cst d n2 vvn p-acp vvg p-acp po32 n2 dt n1 pp-f n1, cc n1 pp-f n1;
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or think their love the lesse, because they had some feare, or that their love was lost in that, which was ordain'd and commanded as a means to preserve it.
or think their love the less, Because they had Some Fear, or that their love was lost in that, which was ordained and commanded as a means to preserve it.
cc vvb po32 n1 dt av-dc, c-acp pns32 vhd d n1, cc cst po32 n1 vbds vvn p-acp d, r-crq vbds vvn cc vvn p-acp dt n2 pc-acp vvi pn31.
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Their love, we see, was strong and intensive, and held out against that, which laid them in the dust;
Their love, we see, was strong and intensive, and held out against that, which laid them in the dust;
po32 n1, pns12 vvb, vbds j cc j, cc vvd av p-acp d, r-crq vvd pno32 p-acp dt n1;
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but lest it should faint, and abate, they borrowed some heat, even from the fire of Hell;
but lest it should faint, and abate, they borrowed Some heat, even from the fire of Hell;
cc-acp cs pn31 vmd vvi, cc vvi, pns32 vvd d n1, av p-acp dt n1 pp-f n1;
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and made use of those Curses, which God hath denounced against all those, who persevere not to the end.
and made use of those Curses, which God hath denounced against all those, who persevere not to the end.
cc vvd n1 pp-f d n2, r-crq np1 vhz vvn p-acp d d, r-crq vvb xx p-acp dt n1.
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The best of men are but men, but flesh and blood subject to infirmities, so that in this our spiritual warrfare,
The best of men Are but men, but Flesh and blood Subject to infirmities, so that in this our spiritual warfare,
dt js pp-f n2 vbr p-acp n2, cc-acp n1 cc n1 j-jn p-acp n2, av cst p-acp d po12 j n1,
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and Navigation, we should shipwrack often, did we not lay hold of the Anchor of Feare,
and Navigation, we should shipwreck often, did we not lay hold of the Anchor of fear,
cc n1, pns12 vmd n1 av, vdd pns12 xx vvi n1 pp-f dt n1 pp-f n1,
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as well as of that of Hope;
as well as of that of Hope;
c-acp av a-acp pp-f d pp-f n1;
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Each Temptation might shake us, each vanity amaze us, each suggestion drive us upon the Rocks;
Each Temptation might shake us, each vanity amaze us, each suggestion drive us upon the Rocks;
d n1 vmd vvi pno12, d n1 vvb pno12, d n1 vvi pno12 p-acp dt n2;
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but Anchora cordis, pondus timoris, saith Gregory, the weight of feare, as an Anchor poyses us, and when the storme is high, settles and fastens us to our resolutions.
but Anchor Cordis, pondus Fear, Says Gregory, the weight of Fear, as an Anchor poises us, and when the storm is high, settles and fastens us to our resolutions.
cc-acp np1 fw-la, fw-la fw-la, vvz np1, dt n1 pp-f n1, c-acp dt n1 vvz pno12, cc c-crq dt n1 vbz j, vvz cc vvz pno12 p-acp po12 n2.
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We walk in the midst of snares, saith the Wise man, and if we swerve never so little, one snare or other takes us; for there be many:
We walk in the midst of snares, Says the Wise man, and if we swerve never so little, one snare or other Takes us; for there be many:
pns12 vvb p-acp dt n1 pp-f n2, vvz dt j n1, cc cs pns12 vvb av-x av j, crd n1 cc n-jn vvz pno12; c-acp pc-acp vbi d:
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a snare in our lusts, a snare in the object, a snare in our Religion,
a snare in our Lustiest, a snare in the Object, a snare in our Religion,
dt n1 p-acp po12 n2, dt n1 p-acp dt n1, dt n1 p-acp po12 n1,
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if of Love, we are on fire:
if of Love, we Are on fire:
cs pp-f vvb, pns12 vbr p-acp n1:
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and a snare in our very love, and if feare come not in to cool and allay it, to guide and moderate it, our love may grow too warme, too saucy and familiar,
and a snare in our very love, and if Fear come not in to cool and allay it, to guide and moderate it, our love may grow too warm, too saucy and familiar,
cc dt n1 p-acp po12 j n1, cc cs n1 vvb xx p-acp pc-acp vvi cc vvi pn31, pc-acp vvi cc vvi pn31, po12 n1 vmb vvi av j, av j cc j-jn,
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and end in a bold presumption.
and end in a bold presumption.
cc vvi p-acp dt j n1.
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And therefore Saint Paul, in that his parable of the Natural, and wild Olive, advising the new engrafted Gentile not to wax bold against the root, makes feare a remedy, be not high minded, saith he, trust not to your love of him,
And Therefore Saint Paul, in that his parable of the Natural, and wild Olive, advising the new engrafted Gentile not to wax bold against the root, makes Fear a remedy, be not high minded, Says he, trust not to your love of him,
cc av n1 np1, p-acp cst po31 n1 pp-f dt j, cc j n1, vvg dt j j-vvn j xx pc-acp vvi j p-acp dt n1, vvz n1 dt n1, vbb xx j vvn, vvz pns31, vvb xx p-acp po22 n1 pp-f pno31,
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nor be over-bold with Gods love to you, because he hath grafted you in;
nor be overbold with God's love to you, Because he hath grafted you in;
ccx vbb j p-acp ng1 n1 p-acp pn22, c-acp pns31 vhz vvn pn22 p-acp;
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but feare; and he gives his reason, for if God spared not the naturall branches, much lesse will he spare you, verse 21. Feare then of being cut off,but Fear; and he gives his reason, for if God spared not the natural branches, much less will he spare you, verse 21. fear then of being Cut off,
p-acp n1; cc pns31 vvz po31 n1, c-acp cs np1 vvd xx dt j n2, d dc vmb pns31 vvi pn22, n1 crd n1 av pp-f vbg vvn a-acp,
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If Saint Pauls reason be good, is the best meanes to represse in us all proud conceits,
If Saint Paul's reason be good, is the best means to repress in us all proud conceits,
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and highnesse of minde, which may wither the most fruitfull, and flourishing branch, and make it fit for nothing, but the Fire.
and highness of mind, which may wither the most fruitful, and flourishing branch, and make it fit for nothing, but the Fire.
cc n1 pp-f n1, r-crq vmb vvi dt av-ds j, cc j-vvg n1, cc vvi pn31 j p-acp pix, cc-acp dt n1.
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Thus is Feare necessary, and prescrib'd to all sorts of men, to them that are fallen, that they may rise,
Thus is fear necessary, and prescribed to all sorts of men, to them that Are fallen, that they may rise,
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and to them that are risen, that they may not fall againe; for them that are weake, that they may be strong;
and to them that Are risen, that they may not fallen again; for them that Are weak, that they may be strong;
cc p-acp pno32 cst vbr vvn, cst pns32 vmb xx vvi av; p-acp pno32 cst vbr j, cst pns32 vmb vbi j;
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and to those that are strong, that their strength deceive them not. And yet an opinion is taken up in the world;
and to those that Are strong, that their strength deceive them not. And yet an opinion is taken up in the world;
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That Feare was onely for mount Sinai; that it vanisht with that smoke, and was never heard of more,
That fear was only for mount Sinai; that it vanished with that smoke, and was never herd of more,
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when that Trumpet was laid by: we will not have this word spoken to us any more:
when that Trumpet was laid by: we will not have this word spoken to us any more:
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There is no blacknesse, nor Darknesse, nor tempest in the Gospel, but all is to be done out of pure love;
There is no blackness, nor Darkness, nor tempest in the Gospel, but all is to be done out of pure love;
pc-acp vbz dx n1, ccx n1, ccx n1 p-acp dt n1, cc-acp d vbz pc-acp vbi vdn av pp-f j n1;
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That we being delivered from our enemies, may serve him without feare.
That we being Delivered from our enemies, may serve him without Fear.
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Nor is this conceit of yesterday, but the devill hath made use of it in all Ages,
Nor is this conceit of yesterday, but the Devil hath made use of it in all Ages,
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as of an Engine to undermine, and blow up the Truth it self, and so supplant the Gospel, which is the wisedome of God unto salvation;
as of an Engine to undermine, and blow up the Truth it self, and so supplant the Gospel, which is the Wisdom of God unto salvation;
c-acp pp-f dt n1 pc-acp vvi, cc vvb a-acp dt n1 pn31 n1, cc av vvi dt n1, r-crq vbz dt n1 pp-f np1 p-acp n1;
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that so he might NONLATINALPHABET, as Gr. Nyssen speaks, sport with us, in our evill wayes, lead us on in our dance and wantonnesse of sinne,
that so he might, as Great Nyssen speaks, sport with us, in our evil ways, led us on in our dance and wantonness of sin,
cst av pns31 vmd, c-acp np1 np1 vvz, n1 p-acp pno12, p-acp po12 j-jn n2, vvb pno12 p-acp p-acp po12 n1 cc n1 pp-f n1,
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and so carry us along with musick and melody to our Destruction.
and so carry us along with music and melody to our Destruction.
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Tertullian in his book de Praescriptionibus adversus haeret. mentions a sort of Hereticks, who denyed that God was not to be feared at all, unde illis libera omnia, & soluta, whence they took a liberty to sinne, Tertullian in his book de Praescriptionibus Adversus Heretic. mentions a sort of Heretics, who denied that God was not to be feared At all, unde illis Libera omnia, & soluta, whence they took a liberty to sin,
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and let loose the reines to all impiety.
and let lose the reins to all impiety.
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Saint Hierom relates the very same of the Marcionites, and Gnosticks, and it is probable Tertullian meant them;
Saint Hieronymus relates the very same of the Marcionites, and Gnostics, and it is probable Tertullian meant them;
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for say they, Iis, qui fidem habent nihil Timendum. for say they, Iis, qui fidem habent nihil Timendum.
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If we have Faith, we may bid Feare adieu, how many, and how foul soever our sinnes be:
If we have Faith, we may bid fear adieu, how many, and how foul soever our Sins be:
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God regards what we beleeve, not what we doe; and if our faith be true, the obliquity of our Actions cannot hurt us.
God regards what we believe, not what we do; and if our faith be true, the obliquity of our Actions cannot hurt us.
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After these ex eodem semine, from the same root sprung up the Begardi, and Begardae, and others, who from their opinion, that no sinne could endanger the state of those, who were predestinated,
After these ex Eodem Seed, from the same root sprung up the Begardi, and Begardae, and Others, who from their opinion, that no sin could endanger the state of those, who were predestinated,
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and Justifyed, took their name, and were called praedestinatiani, the Praedestinarians. After these;
and Justified, took their name, and were called praedestinatiani, the Predestinarians. After these;
cc vvn, vvd po32 n1, cc vbdr vvn n1, dt njp2. p-acp d;
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the Libertines breath'd forth their Blasphemy, with the like Impudence, whom Calvin wrote against, who made sinne to be nothing else but fancy and opinion; Regeneration, a deposition and putting off all Conscience, a casting off all feare and scruple,
the Libertines breathed forth their Blasphemy, with the like Impudence, whom calvin wrote against, who made sin to be nothing Else but fancy and opinion; Regeneration, a deposition and putting off all Conscience, a casting off all Fear and scruple,
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and a returning into Paradise, where it was a sin to Judge between good and Evill:
and a returning into Paradise, where it was a since to Judge between good and Evil:
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who if they saw a man appalled with the checks of Conscience, would cry out;
who if they saw a man appalled with the Checks of Conscience, would cry out;
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Oh Adam adhuc aliquid cernis? Oh Adam, dost thou yet see, and discerne any thing? The old man is not yet crucified in thee; O Adam Adhoc Aliquid cernis? O Adam, dost thou yet see, and discern any thing? The old man is not yet Crucified in thee;
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If they saw any trembling, or speaking sadly of the Iudgements of God, would reprove, and passe this censure upon them;
If they saw any trembling, or speaking sadly of the Judgments of God, would reprove, and pass this censure upon them;
cs pns32 vvd d j-vvg, cc vvg av-j pp-f dt n2 pp-f np1, vmd vvi, cc vvi d n1 p-acp pno32;
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That they had yet a Taste and relish of the Apple; That that morsel would choke them. That they had yet a Taste and relish of the Apple; That that morsel would choke them.
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If they saw any man displeas'd with himself, and cast downe because of his sinnes, they called it, The abiding of sinne in them, and a Captivity under the sense, and motions of the flesh.
If they saw any man displeased with himself, and cast down Because of his Sins, they called it, The abiding of sin in them, and a Captivity under the sense, and motions of the Flesh.
cs pns32 vvd d n1 vvn p-acp px31, cc vvd a-acp c-acp pp-f po31 n2, pns32 vvd pn31, dt n-vvg pp-f n1 p-acp pno32, cc dt n1 p-acp dt n1, cc n2 pp-f dt n1.
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With them, Sinne, The old man, The flesh, were nothing but in opinion; and not to think of sin, to put off this Opinion, was to put on the New man:
With them, Sin, The old man, The Flesh, were nothing but in opinion; and not to think of since, to put off this Opinion, was to put on the New man:
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and amongst us, There have been some men, so bold, or rather so frantick, as to professe it;
and among us, There have been Some men, so bold, or rather so frantic, as to profess it;
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and too many so live, as it were true; for there be more Libertines, than those, that goe under that name.
and too many so live, as it were true; for there be more Libertines, than those, that go under that name.
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Thus hath the Divel in all ages strove, and made it is Masterpiece to pluck up Feare by the very roots, that no seed of it might remaine;
Thus hath the devil in all ages strove, and made it is Masterpiece to pluck up fear by the very roots, that no seed of it might remain;
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to remove Custodem inocentiae, as Cyprian calls it, this keeper and preserver of Innocency, and all other Virtues,
to remove Custodem inocentiae, as Cyprian calls it, this keeper and preserver of Innocency, and all other Virtues,
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and like a subtill Captaine, first sets upon the Watch, that he may with the more ease enter the Soul of man,
and like a subtle Captain, First sets upon the Watch, that he may with the more ease enter the Soul of man,
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and so rob and spoile him of all those riches, and endowments, which are the onely price of blisse and Eternity:
and so rob and spoil him of all those riches, and endowments, which Are the only price of bliss and Eternity:
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And in these latter dayes, he hath used the same Art, hath set up Faith, and Love, against Fear; the Gospel against Christ; and the Spirit against himself; That so Faith might die; and love wax cold;
And in these latter days, he hath used the same Art, hath Set up Faith, and Love, against fear; the Gospel against christ; and the Spirit against himself; That so Faith might die; and love wax cold;
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That the good tidings might make us forget our Duty, and the Spirit of Adoption, by which we cry Abba Father, blot out the memory of that lesson, which hath declar'd his Power,
That the good tidings might make us forget our Duty, and the Spirit of Adoption, by which we cry Abba Father, blot out the memory of that Lesson, which hath declared his Power,
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and Taught us, that he is a Lord.
and Taught us, that he is a Lord.
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Indeed, a weak Error it is, and it is an open and casy observatition, That they who please and hugg themselves in it, are very weak, even Children in understanding.
Indeed, a weak Error it is, and it is an open and casy observatition, That they who please and hug themselves in it, Are very weak, even Children in understanding.
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Gerson, the devour Schoolman tells us, it is most commonly in Women, quarum aviditas pertinacior in assectu, fragilior in cognitione. Gerson, the devour Schoolman tells us, it is most commonly in Women, Whom aviditas pertinacior in assectu, fragilior in cognition.
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Whose affections commonly outrunne their understanding, who affect more then they know, and are then most enflamed,
Whose affections commonly outrun their understanding, who affect more then they know, and Are then most inflamed,
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when they have least light, and it is in men too, and too many, who are as fond of their groundless Fancies,
when they have least Light, and it is in men too, and too many, who Are as found of their groundless Fancies,
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and ill-built Opinions, as the weaknesse of that sex, could possibly make them, are as weak as the weakest of women,
and ill-built Opinions, as the weakness of that sex, could possibly make them, Are as weak as the Weakest of women,
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and have more need of the bitt and Bridle, then the Beasts that perish;
and have more need of the bit and Bridle, then the Beasts that perish;
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what greater weaknesse can there be then to follow a blind guide, and deliver our selves up to our Fancy,
what greater weakness can there be then to follow a blind guide, and deliver our selves up to our Fancy,
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and affective Notions, and make them Masters of our Reason, and the only Interpreters of that word, which should be a lamp to our feet,
and affective Notions, and make them Masters of our Reason, and the only Interpreters of that word, which should be a lamp to our feet,
cc j n2, cc vvi pno32 n2 pp-f po12 n1, cc dt j n2 pp-f d n1, r-crq vmd vbi dt n1 p-acp po12 n2,
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and a light to our pathes? For if we check not our Fancy and Affections, they will run madding after shadows and apparitions, They will shew us nothing but Peace in the Gospel, nothing but Love in Christianity; Nothing but Joy in the Holy Ghost.and a Light to our paths? For if we check not our Fancy and Affections, they will run madding After shadows and apparitions, They will show us nothing but Peace in the Gospel, nothing but Love in Christianity; Nothing but Joy in the Holy Ghost.
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They will set our Love and Joy on Wheeles, and then we are straight carried up to Heaven in these siery Chariots.
They will Set our Love and Joy on Wheels, and then we Are straight carried up to Heaven in these siery Chariots.
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One is Elioas, Another John Baptist; Another Christ himself. If the Virgin Mary have an Exultat, they have a Iubilee. If Saint Paul be in the Spirit, They are above it, and right Reason too;
One is Elioas, another John Baptist; another christ himself. If the Virgae Marry have an Exultat, they have a Jubilee. If Saint Paul be in the Spirit, They Are above it, and right Reason too;
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and the Spirit is theirs, if he put on that shape, which best likes them. If he be a Spirit of Counsel; we are his Secretaries of his Closet;
and the Spirit is theirs, if he put on that shape, which best likes them. If he be a Spirit of Counsel; we Are his Secretary's of his Closet;
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and can tell what he did before all Times, and Number over his Decrees at our Fingers ends:
and can tell what he did before all Times, and Number over his Decrees At our Fingers ends:
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If a Spirit of strength, we bid defiance to Principalities and Powers.
If a Spirit of strength, we bid defiance to Principalities and Powers.
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But if he be Spiritus Timoris, a Spirit of Feare, there we leave him, and are at Ods with him;
But if he be Spiritus Fear, a Spirit of fear, there we leave him, and Are At Ods with him;
cc-acp cs pns31 vbb fw-la fw-la, dt n1 pp-f n1, a-acp pns12 vvb pno31, cc vbr a-acp uh p-acp pno31;
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we seem to know him not;
we seem to know him not;
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and we cannot Feare at all, because we are bold to think that wee have the Spirit. 'Tis true;
and we cannot fear At all, Because we Are bold to think that we have the Spirit. It's true;
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whilst we stand thus affected, a Spirit we have;
while we stand thus affected, a Spirit we have;
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but 'tis a Spirit of illusion, which troubles and distorts our Intellectualls, and makes us look upon the Gospel, ex adverso situ, on the wrong side, on that which may seem to flatter our infirmities,
but it's a Spirit of illusion, which Troubles and distorts our Intellectuals, and makes us look upon the Gospel, ex adverso situ, on the wrong side, on that which may seem to flatter our infirmities,
cc-acp pn31|vbz dt n1 pp-f n1, r-crq vvz cc vvz po12 n2-j, cc vvz pno12 vvi p-acp dt n1, fw-la fw-it fw-la, p-acp dt j-jn n1, p-acp d r-crq vmb vvi pc-acp vvi po12 n2,
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but not on that which may cure them;
but not on that which may cure them;
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and as Tully told his friend, That he did not know, Totum Caesarem, all of Caesar; so we know not totum Christum, all of Christ:
and as Tully told his friend, That he did not know, Totum Caesarem, all of Caesar; so we know not totum Christ, all of christ:
cc c-acp np1 vvd po31 n1, cst pns31 vdd xx vvi, fw-la fw-la, d pp-f np1; av pns12 vvb xx fw-la np1, d pp-f np1:
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wee know, and consider him as a Saviour, but not as a LORD, wee know him in the Riches of his Promises;
we know, and Consider him as a Saviour, but not as a LORD, we know him in the Riches of his Promises;
pns12 vvb, cc vvb pno31 p-acp dt n1, cc-acp xx p-acp dt n1, pns12 vvb pno31 p-acp dt n2 pp-f png31 vvz;
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but not in the Terror of his Judgements;
but not in the Terror of his Judgments;
cc-acp xx p-acp dt n1 pp-f po31 n2;
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know him in that life, he purchas'd for Repentant sinners, but not in that death he threatens to Unbeleevers.
know him in that life, he purchased for Repentant Sinners, but not in that death he threatens to Unbelievers.
vvb pno31 p-acp d n1, pns31 vvd p-acp j n2, cc-acp xx p-acp d n1 pns31 vvz p-acp n2.
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For to let passe the Law of works, we dare not come so neere as to touch at that;
For to let pass the Law of works, we Dare not come so near as to touch At that;
p-acp pc-acp vvi vvi dt n1 pp-f n2, pns12 vvb xx vvn av av-j c-acp pc-acp vvi p-acp d;
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for we cannot endure that which was commanded;
for we cannot endure that which was commanded;
c-acp pns12 vmbx vvi d r-crq vbds vvn;
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Let us well weigh and consider the Gospel it self, which is the Law of Faith; was not that establish'd and confirmed with promises of Eternal life,
Let us well weigh and Consider the Gospel it self, which is the Law of Faith; was not that established and confirmed with promises of Eternal life,
vvb pno12 av vvi cc vvi dt n1 pn31 n1, r-crq vbz dt n1 pp-f n1; vbds xx cst vvd cc vvn p-acp n2 pp-f j n1,
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and upon penalty of Eternall Death? In the Gospel we are told of weeping and gnashing of Teeth, of a condition, worse them to the a Mill-stone hanged about our necks, and to be throwne into the bottom of the Sea,
and upon penalty of Eternal Death? In the Gospel we Are told of weeping and gnashing of Teeth, of a condition, Worse them to the a Millstone hanged about our necks, and to be thrown into the bottom of the Sea,
cc p-acp n1 pp-f j n1? p-acp dt n1 pns12 vbr vvn pp-f vvg cc vvg pp-f n2, pp-f dt n1, av-jc pno32 p-acp dt dt n1 vvn p-acp po12 n2, cc pc-acp vbi vvn p-acp dt n1 pp-f dt n1,
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and by no other, then by the Prince of Peace, then by Christ himself, who would never have put this feare in us,
and by no other, then by the Prince of Peace, then by christ himself, who would never have put this Fear in us,
cc p-acp dx j-jn, av p-acp dt n1 pp-f n1, av p-acp np1 px31, r-crq vmd av-x vhi vvn d n1 p-acp pno12,
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if he had knowne, that our Love had had strength enough to bring us to him.
if he had known, that our Love had had strength enough to bring us to him.
cs pns31 vhd vvn, cst po12 n1 vhd vhn n1 av-d pc-acp vvi pno12 p-acp pno31.
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And therefore in the Tenth of St. Matthews Gospel, at 28. verse, he teacheth us how we shall feare, Rectâ methodo, he teacheth us to be perfect methodists in Fear,
And Therefore in the Tenth of Saint Matthews Gospel, At 28. verse, he Teaches us how we shall Fear, Rectâ Method, he Teaches us to be perfect methodists in fear,
cc av p-acp dt ord pp-f n1 np1 n1, p-acp crd n1, pns31 vvz pno12 c-crq pns12 vmb vvi, np1 fw-la, pns31 vvz pno12 pc-acp vbi j n2 p-acp n1,
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& that we misplace not our Feare upon any Earthly Power, he sets up a Ne Timete, Feare not them that can kill the Body, and when they have done that, have done all, and can do no more;
& that we misplace not our fear upon any Earthly Power, he sets up a Ne Timete, fear not them that can kill the Body, and when they have done that, have done all, and can do no more;
cc cst pns12 vvb xx po12 vvb p-acp d j n1, pns31 vvz a-acp dt ccx n1, vvb xx pno32 cst vmb vvi dt n1, cc c-crq pns32 vhb vdn d, vhb vdn d, cc vmb vdi av-dx av-dc;
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and having taken away one feare, he establisheth another, But feare him who can both cast Body and Soul into Hell fire;
and having taken away one Fear, he Establisheth Another, But Fear him who can both cast Body and Soul into Hell fire;
cc vhg vvn av crd n1, pns31 vvz j-jn, p-acp vvi pno31 r-crq vmb d vvi n1 cc n1 p-acp n1 n1;
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and that we might not forget it (for such troublesome guests lodge not long in our memory) he drives it home, with an Etiam Dico, Yea, I say unto you, feare him.
and that we might not forget it (for such troublesome guests lodge not long in our memory) he drives it home, with an Etiam Dico, Yea, I say unto you, Fear him.
cc cst pns12 vmd xx vvi pn31 (c-acp d j n2 vvb xx av-j p-acp po12 n1) pns31 vvz pn31 av-an, p-acp dt fw-la fw-la, uh, pns11 vvb p-acp pn22, vvb pno31.
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Now Him denotes a Person, and no more, and then our feare may be Reverence, and no more;
Now Him denotes a Person, and no more, and then our Fear may be reverence, and no more;
av pno31 vvz dt n1, cc dx av-dc, cc av po12 n1 vmb vbi n1, cc dx av-dc;
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It may be Love, it may be Fancy, it may be nothing;
It may be Love, it may be Fancy, it may be nothing;
pn31 vmb vbi n1, pn31 vmb vbi n1, pn31 vmb vbi pix;
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but qui potest is equivalent to quia potest, and is the reason why we must feare him; even because he can punish.
but qui potest is equivalent to quia potest, and is the reason why we must Fear him; even Because he can Punish.
cc-acp fw-la fw-la vbz j p-acp fw-la fw-la, cc vbz dt n1 c-crq pns12 vmb vvi pno31; av c-acp pns31 vmb vvi.
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And this, I hope may free us from the Imputation of sinne, if our Love be blended with some Feare,
And this, I hope may free us from the Imputation of sin, if our Love be blended with Some fear,
cc d, pns11 vvb vmb vvi pno12 p-acp dt n1 pp-f n1, cs po12 n1 vbi vvn p-acp d n1,
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and if in our Obedience we have an eye to the hand that may strike us,
and if in our obedience we have an eye to the hand that may strike us,
cc cs p-acp po12 n1 pns12 vhb dt n1 p-acp dt n1 cst vmb vvi pno12,
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as well as to that which may fill us with good things;
as well as to that which may fill us with good things;
c-acp av c-acp p-acp cst r-crq vmb vvb pno12 p-acp j n2;
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and if Christ, who is the Wisedome of the Father, think it fit to make the Terror of Death an argument to move us, we cannot have Folly laid to our charge,
and if christ, who is the Wisdom of the Father, think it fit to make the Terror of Death an argument to move us, we cannot have Folly laid to our charge,
cc cs np1, r-crq vbz dt n1 pp-f dt n1, vvb pn31 j pc-acp vvi dt n1 pp-f n1 dt n1 pc-acp vvi pno12, pns12 vmbx vhi n1 vvn p-acp po12 n1,
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if we be moved with the Argument: Fac, Fac, saith Saint Austin, vel timore poenae, si non Potes adhuc amore justitiae.
if we be moved with the Argument: Fac, Fac, Says Saint Austin, vel Timore Poenae, si non Potes Adhoc amore justitiae.
cs pns12 vbb vvn p-acp dt n1: fw-la, fw-la, vvz n1 np1, fw-la fw-la fw-la, fw-la fw-fr np1 fw-la fw-la fw-la.
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Doe it man, Doe it, if thou canst not, yet for Love, of Justice, yet for fear of punishment.
Doe it man, Do it, if thou Canst not, yet for Love, of justice, yet for Fear of punishment.
n1 pn31 n1, vdb pn31, cs pns21 vm2 xx, av p-acp n1, pp-f n1, av p-acp n1 pp-f n1.
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I know that of Saint Austin is true, Brevis differentia legis & Evangelii Amor & Timor;
I know that of Saint Austin is true, Brevis differentia Legis & Evangelii Amor & Timor;
pns11 vvb d pp-f n1 np1 vbz j, fw-la fw-la fw-la cc np1 fw-la cc fw-la;
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Love is proper to the Gospel, and Feare to the Law; but 'tis Feare of Temporall punishment, not of Eternall, for that may sound to both,
Love is proper to the Gospel, and fear to the Law; but it's fear of Temporal punishment, not of Eternal, for that may found to both,
n1 vbz j p-acp dt n1, cc vvb p-acp dt n1; cc-acp pn31|vbz n1 pp-f j n1, xx pp-f j, c-acp d vmb vvi p-acp d,
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but is loudest in the Gospel:
but is Loudest in the Gospel:
cc-acp vbz js p-acp dt n1:
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The Law had a whip to fright us, and the Gospel hath a Worm to Gnaw us.
The Law had a whip to fright us, and the Gospel hath a Worm to Gnaw us.
dt n1 vhd dt n1 p-acp vvb pno12, cc dt n1 vhz dt n1 pc-acp vvi pno12.
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I know that the Beauty of Christ in that great Work of Love, the work of our Redemption, should transport us beyond our selves,
I know that the Beauty of christ in that great Work of Love, the work of our Redemption, should transport us beyond our selves,
pns11 vvb cst dt n1 pp-f np1 p-acp d j n1 pp-f n1, dt n1 pp-f po12 n1, vmd vvi pno12 p-acp po12 n2,
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and make us as the Spouse in the Canticles is said to be, even sick with love; but we must consider, not what is due to Christ,
and make us as the Spouse in the Canticles is said to be, even sick with love; but we must Consider, not what is due to christ,
cc vvb pno12 p-acp dt n1 p-acp dt n2 vbz vvn pc-acp vbi, av j p-acp n1; p-acp pns12 vmb vvi, xx r-crq vbz j-jn p-acp np1,
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but what we are able to pay him, and what he is willing to Accept;
but what we Are able to pay him, and what he is willing to Accept;
p-acp r-crq pns12 vbr j pc-acp vvi pno31, cc r-crq pns31 vbz j pc-acp vvi;
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not what so great a Benefit might challenge at our hands, but what our Frailty can lay downe;
not what so great a Benefit might challenge At our hands, but what our Frailty can lay down;
xx q-crq av j dt n1 vmd vvi p-acp po12 n2, cc-acp r-crq po12 n1 vmb vvi a-acp;
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for we are not in Heaven already, but passing towards it with Feare, and trembling;
for we Are not in Heaven already, but passing towards it with fear, and trembling;
c-acp pns12 vbr xx p-acp n1 av, cc-acp vvg p-acp pn31 p-acp vvb, cc j-vvg;
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And he that brings forth a Christian in these colours of Love, without any mixture of Feare, doth but (as it was said of the Historian) votum accomodare non historiam, present us rather with a wish, then an History,
And he that brings forth a Christian in these colours of Love, without any mixture of fear, does but (as it was said of the Historian) Votum accomodare non historiam, present us rather with a wish, then an History,
cc pns31 cst vvz av dt njp p-acp d n2 pp-f vvb, p-acp d n1 pp-f n1, vdz p-acp (c-acp pn31 vbds vvn pp-f dt n1) fw-la fw-la fw-la fw-la, vvb pno12 av p-acp dt vvb, av dt n1,
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and Character out the Christian, as Xenophon did Cyrus, Non qualis est, sed qualis esse deberet, not what he is, but what he should be.
and Character out the Christian, as Xenophon did Cyrus, Non qualis est, sed qualis esse deberet, not what he is, but what he should be.
cc n1 av dt njp, c-acp np1 vdd np1, fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la, xx r-crq pns31 vbz, cc-acp q-crq pns31 vmd vbi.
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I confesse, thus to fear Christ, thus to be urged and chased to Happinesse, is an Argument of Imperfection:
I confess, thus to Fear christ, thus to be urged and chased to Happiness, is an Argument of Imperfection:
pns11 vvb, av pc-acp vvi np1, av pc-acp vbi vvn cc vvn p-acp n1, vbz dt n1 pp-f n1:
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but we are Men, not Angels:
but we Are Men, not Angels:
cc-acp pns12 vbr n2, xx n2:
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We are not in heaven already, we are not yet perfect, and therefore have need of this kind of remedy,
We Are not in heaven already, we Are not yet perfect, and Therefore have need of this kind of remedy,
pns12 vbr xx p-acp n1 av, pns12 vbr xx av j, cc av vhb n1 pp-f d n1 pp-f n1,
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as much need certainly, as our first Parents had in Paradise, who before they took the forbidden fruit, might have seen Death written and engraved on the Tree,
as much need Certainly, as our First Parents had in Paradise, who before they took the forbidden fruit, might have seen Death written and engraved on the Tree,
c-acp d n1 av-j, c-acp po12 ord n2 vhd p-acp n1, r-crq c-acp pns32 vvd dt j-vvn n1, vmd vhi vvn n1 vvn cc vvn p-acp dt n1,
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and had they observ'd it as they ought to have done, had not forfeited the Garden for one Apple:
and had they observed it as they ought to have done, had not forfeited the Garden for one Apple:
cc vhd pns32 vvn pn31 c-acp pns32 vmd pc-acp vhi vdn, vhd xx vvn dt n1 p-acp crd n1:
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had this Feare walked along with them before the coole of the Day, before the rushing wind, they had not heard it, nor hid themselves from God:
had this fear walked along with them before the cool of the Day, before the rushing wind, they had not herd it, nor hid themselves from God:
vhd d n1 vvd a-acp p-acp pno32 p-acp dt j pp-f dt n1, p-acp dt j-vvg n1, pns32 vhd xx vvn pn31, ccx vvn px32 p-acp np1:
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in a word, had they Feared, they had not fell; for they fell with this Thought, that they should not fall, that they should not die at all:
in a word, had they Feared, they had not fell; for they fell with this Thought, that they should not fallen, that they should not die At all:
p-acp dt n1, vhd pns32 vvn, pns32 vhd xx vvd; c-acp pns32 vvd p-acp d n1, cst pns32 vmd xx vvi, cst pns32 vmd xx vvi p-acp d:
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Imperfection, though it be to Feare, yet 'tis such an Imperfection, that leads to perfection;
Imperfection, though it be to fear, yet it's such an Imperfection, that leads to perfection;
n1, cs pn31 vbb p-acp n1, av pn31|vbz d dt n1, cst vvz p-acp n1;
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Imperfection though it be to Feare, yet, I am sure, it is a greater Imperfection to sin,
Imperfection though it be to fear, yet, I am sure, it is a greater Imperfection to since,
n1 cs pn31 vbb p-acp vvb, av, pns11 vbm j, pn31 vbz dt jc n1 p-acp n1,
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and not to feare. It might be wished perhapps, that we were tyed and knit unto our God, quibusdam internis commerciis, as the devout School-man speaks, with those inward ligaments of Love, and Joy, and Admiration;
and not to Fear. It might be wished perhaps, that we were tied and knit unto our God, Some internis commerciis, as the devout Schoolman speaks, with those inward ligaments of Love, and Joy, and Admiration;
cc xx p-acp vvb. pn31 vmd vbi vvn av, cst pns12 vbdr vvn cc vvn p-acp po12 n1, n1 fw-la fw-la, p-acp dt j n1 vvz, p-acp d j n2 pp-f n1, cc n1, cc n1;
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that we had a kind of familiar acquaintance and intercourse with him;
that we had a kind of familiar acquaintance and intercourse with him;
cst pns12 vhd dt n1 pp-f j-jn n1 cc n1 p-acp pno31;
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That as our Almes and Prayers, and fasting came up before him, to shew him what we do on earth;
That as our Alms and Prayers, and fasting Come up before him, to show him what we do on earth;
cst c-acp po12 n2 cc n2, cc vvg vvd a-acp p-acp pno31, pc-acp vvi pno31 r-crq pns12 vdb p-acp n1;
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so there were no imper fection in us, but that God might approach so nigh unto us with the fulness of Joy, to tell us, what he is preparing for us;
so there were no imper fection in us, but that God might approach so High unto us with the fullness of Joy, to tell us, what he is preparing for us;
av a-acp vbdr dx n1 n1 p-acp pno12, cc-acp cst np1 vmd vvi av av-j p-acp pno12 p-acp dt n1 pp-f n1, pc-acp vvi pno12, r-crq pns31 vbz vvg p-acp pno12;
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that neither the Feare of Hell, nor the Hope of Heaven and our Salvation, but the Love of God and Goodnesse, were the only cause of our cleaving to him;
that neither the fear of Hell, nor the Hope of Heaven and our Salvation, but the Love of God and goodness, were the only cause of our cleaving to him;
cst dx dt n1 pp-f n1, ccx dt n1 pp-f n1 cc po12 n1, cc-acp dt n1 pp-f np1 cc n1, vbdr dt j n1 pp-f po12 vvg p-acp pno31;
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That we might love God, because he is God, and hate sinne, because it is sinne, and for no other reason;
That we might love God, Because he is God, and hate sin, Because it is sin, and for no other reason;
cst pns12 vmd vvi np1, c-acp pns31 vbz np1, cc vvb n1, c-acp pn31 vbz n1, cc p-acp dx j-jn n1;
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that we might with Saint Paul, wish the increase of Gods Glory, though with that heavy condition of our own Reprobation:
that we might with Saint Paul, wish the increase of God's Glory, though with that heavy condition of our own Reprobation:
cst pns12 vmd p-acp n1 np1, vvb dt n1 pp-f npg1 n1, cs p-acp cst j n1 pp-f po12 d n1:
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But this is such an Heroick spirit, to which every man cannot rise, though he may at last rise as high as Heaven;
But this is such an Heroic Spirit, to which every man cannot rise, though he may At last rise as high as Heaven;
cc-acp d vbz d dt j n1, p-acp r-crq d n1 vmbx vvi, cs pns31 vmb p-acp ord vvi p-acp j c-acp n1;
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this is such a condition, which we can hardly hope for, whilst we are in the flesh:
this is such a condition, which we can hardly hope for, while we Are in the Flesh:
d vbz d dt n1, r-crq pns12 vmb av vvi p-acp, cs pns12 vbr p-acp dt n1:
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we are in the body, not out of the body; we struggle with doubts, and difficulties;
we Are in the body, not out of the body; we struggle with doubts, and difficulties;
pns12 vbr p-acp dt n1, xx av pp-f dt n1; pns12 vvi p-acp n2, cc n2;
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Ignorance and Infirmity are our Companions in our way, and in this our state of Imperfection, contenti simus hoc Catone, we must be content to use such means,
Ignorance and Infirmity Are our Sodales in our Way, and in this our state of Imperfection, contenti Simus hoc Cato, we must be content to use such means,
n1 cc n1 vbr po12 n2 p-acp po12 n1, cc p-acp d po12 n1 pp-f n1, fw-la fw-la fw-la np1, pns12 vmb vbi j pc-acp vvi d n2,
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and Helpes, as the Law-giver himself will allow of;
and Helps, as the Lawgiver himself will allow of;
cc vvz, c-acp dt n1 px31 vmb vvi pp-f;
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but to those things which are not seen, and shews us yet a more excellent way;but to those things which Are not seen, and shows us yet a more excellent Way;
cc-acp p-acp d n2 r-crq vbr xx vvn, cc vvz pno12 av dt av-dc j n1;
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and not cast off fear, upon a Fancy that our Love is perfect (for this savours more of an Imaginary, Metaphysicall subtility, of a kind of extaticall affectation of Piety,
and not cast off Fear, upon a Fancy that our Love is perfect (for this savours more of an Imaginary, Metaphysical subtility, of a kind of Ecstatical affectation of Piety,
cc xx vvn a-acp n1, p-acp dt n1 cst po12 n1 vbz j (c-acp d n2 av-dc pp-f dt j, j n1, pp-f dt n1 pp-f j n1 pp-f n1,
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then the plaine and solid knowledge of Christian Religion) but continue our Obedience, and carry on our perseverance with the Remembrance of our last end, with this consideration;
then the plain and solid knowledge of Christian Religion) but continue our obedience, and carry on our perseverance with the Remembrance of our last end, with this consideration;
cs dt j cc j n1 pp-f njp n1) cc-acp vvb po12 n1, cc vvi p-acp po12 n1 p-acp dt n1 pp-f po12 ord n1, p-acp d n1;
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That as under the Law, there was a curse pronounced to them that fulfill it not;
That as under the Law, there was a curse pronounced to them that fulfil it not;
cst c-acp p-acp dt n1, pc-acp vbds dt n1 vvn p-acp pno32 cst vvb pn31 xx;
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so under the Gospel, there is a flaming fire to take vengeance of them that obey it not. 2. Thess. 1.8. It was a good censure of Tully, which he gave of Cato, in one of his Epistles.
so under the Gospel, there is a flaming fire to take vengeance of them that obey it not. 2. Thess 1.8. It was a good censure of Tully, which he gave of Cato, in one of his Epistles.
av p-acp dt n1, pc-acp vbz dt j-vvg n1 pc-acp vvi n1 pp-f pno32 cst vvb pn31 xx. crd np1 crd. pn31 vbds dt j n1 pp-f np1, r-crq pns31 vvd pp-f np1, p-acp crd pp-f po31 n2.
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Thou canst not, saith he to his friend, love and Honor Cato more then I doe;
Thou Canst not, Says he to his friend, love and Honour Cato more then I do;
pns21 vm2 xx, vvz pns31 p-acp po31 n1, n1 cc n1 np1 av-dc cs pns11 vdb;
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but yet this I observe in him, optimo animo utens, & summâ fide nocet interdum Reip. he doth endammage the Common-wealth,
but yet this I observe in him, optimo animo utens, & summâ fide nocet Interdum Reip he does endamage the Commonwealth,
cc-acp av d pns11 vvb p-acp pno31, fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la np1 pns31 vdz vvi dt n1,
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but with an Honest mind, and great Fidelity;
but with an Honest mind, and great Fidis;
cc-acp p-acp dt j n1, cc j n1;
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for he gives sentence, as if he lived in NONLATINALPHABET, Platonis, non in faece Romuli, in Plato's Common-wealth, for he gives sentence, as if he lived in, Plato's, non in Faece Romulus, in Plato's Commonwealth,
c-acp pns31 vvz n1, c-acp cs pns31 vvd p-acp, np1, pix p-acp n1 np1, p-acp npg1 n1,
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and not in the dreggs, and Rascaltry of Romulus; And we may passe the same censure on these seraphical Perfectionists, who will have all done out of pure Love, nothing out of Feare;
and not in the dregs, and Rascaltry of Romulus; And we may pass the same censure on these seraphical Perfectionists, who will have all done out of pure Love, nothing out of fear;
cc xx p-acp dt n2, cc j pp-f np1; cc pns12 vmb vvi dt d n1 p-acp d j np1, r-crq vmb vhi d vdn av pp-f j n1, pix av pp-f n1;
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6382
They remember not, that they are in fraece Adami, the off-spring of an Arch-Rebell, that their father was an Amorite, and their mother an Hittite, (and that the want of this Feare threw them from that state of Integrity, in which they were created;
They Remember not, that they Are in fraece Adam, the offspring of an Arch-Rebell, that their father was an Amorite, and their mother an Hittite, (and that the want of this fear threw them from that state of Integrity, in which they were created;
pns32 vvb xx, cst pns32 vbr p-acp n1 np1, dt n1 pp-f dt n1, cst po32 n1 vbds dt n1, cc po32 n1 dt np1, (cc cst dt n1 pp-f d n1 vvd pno32 p-acp d n1 pp-f n1, p-acp r-crq pns32 vbdr vvn;
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6383
and by that out of Paradise) and so with great ostentation of love, hinder the Progresse of Piety,
and by that out of Paradise) and so with great ostentation of love, hinder the Progress of Piety,
cc p-acp cst av pp-f n1) cc av p-acp j n1 pp-f n1, vvb dt n1 pp-f n1,
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and setting up to themselves an Idaea of Perfection, take off our Feare, which should be as the hand to wind up the Plummet, which should continue the motion of our Obedience;
and setting up to themselves an Idaea of Perfection, take off our fear, which should be as the hand to wind up the Plummet, which should continue the motion of our obedience;
cc vvg a-acp p-acp px32 dt n1 pp-f n1, vvb a-acp po12 n1, r-crq vmd vbi p-acp dt n1 pc-acp vvi a-acp dt n1, r-crq vmd vvi dt n1 pp-f po12 n1;
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the best we can say of them, is, summâ fide, & pio animo nocent Ecclesiae;
the best we can say of them, is, summâ fide, & Pious animo nocent Ecclesiae;
dt js pns12 vmb vvi pp-f pno32, vbz, fw-la fw-la, cc fw-la fw-la fw-la np1;
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If their mind be pious, and answer the great shew they make, then with a Pious mind they wrong and trouble the Church of Christ.
If their mind be pious, and answer the great show they make, then with a Pious mind they wrong and trouble the Church of christ.
cs po32 n1 vbb j, cc vvi dt j n1 pns32 vvb, av p-acp dt j n1 pns32 vvb cc vvi dt n1 pp-f np1.
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For suppose I were a Paul, and did love Christ as Cato did Virtue, because I could no otherwise:
For suppose I were a Paul, and did love christ as Cato did Virtue, Because I could not otherwise:
p-acp vvb pns11 vbdr dt np1, cc vdd vvi np1 p-acp np1 vdd n1, c-acp pns11 vmd xx av:
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suppose I did feare sinne more then Hell, and had rather be damned, then commit it; suppose I did Fear sin more then Hell, and had rather be damned, then commit it;
vvb pns11 vdd vvi n1 av-dc cs n1, cc vhd av-c vbi vvn, av vvb pn31;
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suppose that every thought, word, and worke were Amoris foetus, the issues of my Love;
suppose that every Thought, word, and work were Amoris foetus, the issues of my Love;
vvb cst d n1, n1, cc n1 vbdr fw-la fw-la, dt n2 pp-f po11 n1;
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6390
yet I must not upon a speciall favour build a general Doctrine, and because love is best, make Feare unlawfull, make it sinne to feare that punishment, the Feare of which might keep me from sinne;
yet I must not upon a special favour built a general Doctrine, and Because love is best, make fear unlawful, make it sin to Fear that punishment, the fear of which might keep me from sin;
av pns11 vmb xx p-acp dt j n1 vvi dt j n1, cc c-acp n1 vbz js, vvb n1 j, vvb pn31 n1 pc-acp vvi d n1, dt n1 pp-f r-crq vmd vvi pno11 p-acp n1;
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for this were in Saint Pauls phrase NONLATINALPHABET, to put a stumbling-block in our Brothers way; with my love, to overthrow his feare;
for this were in Saint Paul's phrase, to put a stumbling-block in our Brother's Way; with my love, to overthrow his Fear;
p-acp d vbdr p-acp n1 npg1 vvb, pc-acp vvi dt n1 p-acp po12 ng1 n1; p-acp po11 n1, pc-acp vvi po31 n1;
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that so at last both Feare and Love may fall to the ground:
that so At last both fear and Love may fallen to the ground:
cst av p-acp ord d n1 cc n1 vmb vvi p-acp dt n1:
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for is there any that will fear sinne for punishment, if it be a sinne to Feare? What's the language of the world now? we heare of nothing,
for is there any that will Fear sin for punishment, if it be a sin to fear? What's the language of the world now? we hear of nothing,
c-acp vbz pc-acp d cst vmb vvi n1 p-acp n1, cs pn31 vbb dt n1 p-acp n1? q-crq|vbz dt n1 pp-f dt n1 av? pns12 vvb pp-f pix,
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but filiall feare; and it were a good hearing, if they would understand themselves (for this doth not exclude the other,
but filial Fear; and it were a good hearing, if they would understand themselves (for this does not exclude the other,
cc-acp j n1; cc pn31 vbdr dt j n-vvg, cs pns32 vmd vvi px32 (c-acp d vdz xx vvi dt n-jn,
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but is upheld by it:) we are as sure of happinesse, as we are of Death,
but is upheld by it:) we Are as sure of happiness, as we Are of Death,
cc-acp vbz vvn p-acp pn31:) pns12 vbr a-acp j pp-f n1, c-acp pns12 vbr pp-f n1,
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6396
but are more perswaded of the Truth of the one, then of the other;
but Are more persuaded of the Truth of the one, then of the other;
cc-acp vbr dc vvn pp-f dt n1 pp-f dt crd, av pp-f dt j-jn;
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6397
more sure to goe to heaven, then to die, and yet Death is the gate, which must let us in;
more sure to go to heaven, then to die, and yet Death is the gate, which must let us in;
av-dc j pc-acp vvi p-acp n1, cs pc-acp vvi, cc av n1 vbz dt n1, r-crq vmb vvi pno12 p-acp;
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we are already partakers of an Angelicall Estate;
we Are already partakers of an Angelical Estate;
pns12 vbr av n2 pp-f dt j n1;
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we prolong our life in our own Thoughts, to a kind of Eternity, and yet can feare nothing;
we prolong our life in our own Thoughts, to a kind of Eternity, and yet can Fear nothing;
pns12 vvi po12 n1 p-acp po12 d n2, p-acp dt n1 pp-f n1, cc av vmb vvi pix;
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we challenge a kind of familiarity with God, and yet are willing to stay yet a while longer from him:
we challenge a kind of familiarity with God, and yet Are willing to stay yet a while longer from him:
pns12 vvb dt j pp-f n1 p-acp np1, cc av vbr j pc-acp vvi av dt n1 av-jc p-acp pno31:
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we sport with his Thunder, and play with his Hayl-stones and Coales of fire:
we sport with his Thunder, and play with his Hailstones and Coals of fire:
pns12 vvb p-acp po31 n1, cc vvi p-acp po31 n2 cc n2 pp-f n1:
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6402
we entertain him as the Roman Gentleman did the Emperor Augustus, coenâ parcâ & quasi quotidianâ, with course and Ordinary fare,
we entertain him as the Roman Gentleman did the Emperor Augustus, coenâ parcâ & quasi quotidianâ, with course and Ordinary fare,
pns12 vvb pno31 p-acp dt njp n1 vdd dt n1 np1, fw-la fw-la cc fw-la fw-la, p-acp n1 cc j n1,
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6403
as Saul in the 15. of the first of Sam. with the vile, and refuse, not with the fatlings,
as Saul in the 15. of the First of Sam. with the vile, and refuse, not with the fatlings,
c-acp np1 p-acp dt crd pp-f dt ord pp-f np1 p-acp dt j, cc vvi, xx p-acp dt n2,
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6404
and best of the sheep and Oxen;
and best of the sheep and Oxen;
cc js pp-f dt n1 cc n2;
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6405
Did we dread his Majesty, or think he were Jupiter vindex, a God of Revenge, with a Thunder-bolt in his hand, we should not be thus bold with him,
Did we dread his Majesty, or think he were Jupiter vindex, a God of Revenge, with a Thunderbolt in his hand, we should not be thus bold with him,
vdd pns12 vvi po31 n1, cc vvb pns31 vbdr np1 n1, dt n1 pp-f n1, p-acp dt n1 p-acp po31 n1, pns12 vmd xx vbi av j p-acp pno31,
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6406
but feare, that in wrath, and Indignation he should reply, as Augustus did, Non putaram me tibi fuisse tam familiarem;
but Fear, that in wrath, and Indignation he should reply, as Augustus did, Non putaram me tibi Fuisse tam familiarem;
cc-acp vvb, cst p-acp n1, cc n1 pns31 vmd vvi, c-acp npg1 vdd, fw-fr fw-la pno11 fw-la fw-la fw-la fw-la;
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I did not think I had made my self so familiar with my Creature.
I did not think I had made my self so familiar with my Creature.
pns11 vdd xx vvi pns11 vhd vvn po11 n1 av j-jn p-acp po11 n1.
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6408
I know the Schools distinguish between a servile, and Initial, and a Filial feare; there is a Feare, by which we feare not the fault,
I know the Schools distinguish between a servile, and Initial, and a Filial Fear; there is a fear, by which we Fear not the fault,
pns11 vvb dt n2 vvb p-acp dt j, cc j, cc dt j n1; a-acp vbz dt n1, p-acp r-crq pns12 vvb xx dt n1,
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6409
but the punishment, and a feare which feareth the punishment, and fault withall; and a Feare, which feares no punishment at all;
but the punishment, and a Fear which fears the punishment, and fault withal; and a fear, which fears no punishment At all;
cc-acp dt n1, cc dt n1 r-crq vvz dt n1, cc n1 av; cc dt n1, r-crq vvz dx n1 p-acp d;
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6410
I know Aquinas puts a difference between servile feare, and the servility of feare, as if he would take the soul from Socrates, and yet leave him a man:
I know Aquinas puts a difference between servile Fear, and the servility of Fear, as if he would take the soul from Socrates, and yet leave him a man:
pns11 vvb np1 vvz dt n1 p-acp j n1, cc dt n1 pp-f n1, c-acp cs pns31 vmd vvi dt n1 p-acp np1, cc av vvb pno31 dt n1:
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6411
These are niceties more subtill then solid, in quibus ludit animus, magis quam proficit, which may occasion discourse, but not instruct our understanding: These Are niceties more subtle then solid, in quibus Ludit animus, magis quam proficit, which may occasion discourse, but not instruct our understanding:
d vbr n2 av-dc j cs j, p-acp fw-la n1 n1, fw-la fw-la fw-la, r-crq vmb vvi n1, cc-acp xx vvi po12 n1:
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6549
Behold man, who is of as neere kin to the worme and Corruption, as our selves,
Behold man, who is of as near kin to the worm and Corruption, as our selves,
vvb n1, r-crq vbz pp-f a-acp j n1 p-acp dt n1 cc n1, c-acp po12 n2,
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6412
NONLATINALPHABET, As neer as we can, let us take things as they are in themselves, and not as they are beat out,
, As near as we can, let us take things as they Are in themselves, and not as they Are beatrice out,
, c-acp av-j c-acp pns12 vmb, vvb pno12 vvi n2 c-acp pns32 vbr p-acp px32, cc xx c-acp pns32 vbr vvn av,
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6413
and fashion'd by the work, and business of our witts; and then it will be plaine;
and fashioned by the work, and business of our wits; and then it will be plain;
cc vvd p-acp dt n1, cc n1 pp-f po12 n2; cc cs pn31 vmb vbi j;
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6414
that though we be sonnes, yet we may feare, feare that Evill which the Father presents before us, to fright us from it;
that though we be Sons, yet we may Fear, Fear that Evil which the Father presents before us, to fright us from it;
cst cs pns12 vbb n2, av pns12 vmb vvi, vvb d n-jn r-crq dt n1 vvz p-acp pno12, pc-acp vvi pno12 p-acp pn31;
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6415
that we may make the feare of Death an Argument to Turne us, and a strong motive to confirme us in the course of our Obedience;
that we may make the Fear of Death an Argument to Turn us, and a strong motive to confirm us in the course of our obedience;
cst pns12 vmb vvi dt n1 pp-f n1 dt n1 p-acp vvb pno12, cc dt j n1 pc-acp vvi pno12 p-acp dt n1 pp-f po12 n1;
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6416
that it is no servility to perform some part of Christs service upon those termes, which he himself allows, and hath prescribed to us.
that it is no servility to perform Some part of Christ service upon those terms, which he himself allows, and hath prescribed to us.
cst pn31 vbz dx n1 pc-acp vvi d n1 pp-f npg1 n1 p-acp d n2, r-crq pns31 px31 vvz, cc vhz vvn p-acp pno12.
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6417
Leet us call it by what name we please (for indeed we have miscalled it,
Leet us call it by what name we please (for indeed we have miscalled it,
n1 pno12 vvi pn31 p-acp r-crq n1 pns12 vvb (c-acp av pns12 vhb vvn pn31,
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6418
and brought it in as slavish and servile, and so branded the command of Christ himself) yet we shall find it a blessed Instrument to safeguard and improve our Piety;
and brought it in as slavish and servile, and so branded the command of christ himself) yet we shall find it a blessed Instrument to safeguard and improve our Piety;
cc vvd pn31 p-acp c-acp j cc j, cc av vvn dt n1 pp-f np1 px31) av pns12 vmb vvi pn31 dt j-vvn n1 pc-acp vvi cc vvi po12 n1;
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6419
we shall find, that the best way to escape the Judgements of God, is, to draw them neere, even to our Eyes;
we shall find, that the best Way to escape the Judgments of God, is, to draw them near, even to our Eyes;
pns12 vmb vvi, cst dt js n1 pc-acp vvi dt n2 pp-f np1, vbz, pc-acp vvi pno32 av-j, av p-acp po12 n2;
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6420
For Hell is a part of our Creed, as well as Heaven; his threatnings are as loud as his promises;
For Hell is a part of our Creed, as well as Heaven; his threatenings Are as loud as his promises;
c-acp n1 vbz dt n1 pp-f po12 n1, c-acp av c-acp n1; po31 n2-vvg vbr p-acp j c-acp po31 n2;
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6421
and could we once feare Hell as we should, we should not feare it.
and could we once Fear Hell as we should, we should not Fear it.
cc vmd pns12 a-acp vvb n1 c-acp pns12 vmd, pns12 vmd xx vvi pn31.
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6422
For I ask, may we serve God, sub intuitu mercedis, with respect unto the reward? it is agreed upon on all sides, that we may (for Moses had respect unto the recompence of the reward, and Christ himself did look upon the Joy that was set before him:
For I ask, may we serve God, sub intuitu mercedis, with respect unto the reward? it is agreed upon on all sides, that we may (for Moses had respect unto the recompense of the reward, and christ himself did look upon the Joy that was Set before him:
p-acp pns11 vvb, vmb pns12 vvi np1, fw-la fw-la fw-la, p-acp n1 p-acp dt n1? pn31 vbz vvn p-acp p-acp d n2, cst pns12 vmb (c-acp np1 vhd n1 p-acp dt n1 pp-f dt n1, cc np1 px31 vdd vvi p-acp dt n1 cst vbds vvn p-acp pno31:
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6423
) why then not sub intuitu vindictae, upopn the fear of punishment? will God accept that service which is begun, ) why then not sub intuitu vindictae, upopn the Fear of punishment? will God accept that service which is begun,
) c-crq av xx fw-la fw-la fw-la, av dt n1 pp-f n1? vmb np1 vvi d n1 r-crq vbz vvn,
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6424
and wrought out by the virtue and influence of the reward? and will he cast off that servant, which had an eye upon his hand,
and wrought out by the virtue and influence of the reward? and will he cast off that servant, which had an eye upon his hand,
cc vvd av p-acp dt n1 cc n1 pp-f dt n1? cc vmb pns31 vvd a-acp d n1, r-crq vhd dt n1 p-acp po31 n1,
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6425
and observed him as a Lord? why then hath God propounded both these, both reward and punishment,
and observed him as a Lord? why then hath God propounded both these, both reward and punishment,
cc vvd pno31 p-acp dt n1? uh-crq av vhz np1 vvd d d, d n1 cc n1,
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6426
and bid us work on in his Vineyard, with an eye on them both, if we may not as well feare him,
and bid us work on in his Vineyard, with an eye on them both, if we may not as well Fear him,
cc vvb pno12 vvi a-acp p-acp po31 n1, p-acp dt n1 p-acp pno32 d, cs pns12 vmb xx c-acp av vvb pno31,
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6427
when he threatens, as run to meet him, when he comes towards us, and his reward with him? let us then have recourse to his Mercy-seat, but let us tremble also,
when he threatens, as run to meet him, when he comes towards us, and his reward with him? let us then have recourse to his Mercy-seat, but let us tremble also,
c-crq pns31 vvz, c-acp vvb pc-acp vvi pno31, c-crq pns31 vvz p-acp pno12, cc po31 n1 p-acp pno31? vvb pno12 av vhb n1 p-acp po31 n1, p-acp vvb pno12 vvi av,
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6428
and fall downe before his Tribunal, and behold his Glory and Majesty in both.
and fallen down before his Tribunal, and behold his Glory and Majesty in both.
cc vvi a-acp p-acp po31 n1, cc vvi po31 n1 cc n1 p-acp d.
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6429
But it may be said, and some have thought it their duty to say it, that this belongs to the wicked, to the Goates to feare,
But it may be said, and Some have Thought it their duty to say it, that this belongs to the wicked, to the Goats to Fear,
p-acp pn31 vmb vbi vvn, cc d vhb vvn pn31 po32 n1 pc-acp vvi pn31, cst d vvz p-acp dt j, p-acp dt ng1 pc-acp vvi,
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6430
but when Christ speaks to his Disciples, to his Flock, the language is, Nolite timere, feare not little flock, for it is your Fathers will to give you a Kingdome;
but when christ speaks to his Disciples, to his Flock, the language is, Nolite timere, Fear not little flock, for it is your Father's will to give you a Kingdom;
cc-acp c-crq np1 vvz p-acp po31 n2, p-acp po31 vvb, dt n1 vbz, fw-la fw-la, vvb xx j n1, p-acp pn31 vbz po22 ng1 n1 pc-acp vvi pn22 dt n1;
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6431
'Tis true, it is your Fathers will to give it you, and you have no reason to feare, or mistrust him;
It's true, it is your Father's will to give it you, and you have no reason to Fear, or mistrust him;
pn31|vbz j, pn31 vbz po22 ng1 n1 pc-acp vvi pn31 pn22, cc pn22 vhb dx n1 pc-acp vvi, cc vvi pno31;
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6432
but this doth not exclude the feare of the wrath of God, nor the use of those meanes, which the Father himself hath put into our hands;
but this does not exclude the Fear of the wrath of God, nor the use of those means, which the Father himself hath put into our hands;
cc-acp d vdz xx vvi dt n1 pp-f dt n1 pp-f np1, ccx dt n1 pp-f d n2, r-crq dt n1 px31 vhz vvn p-acp po12 n2;
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6433
not that Feare, which may be one help and Advance towards that violence, which must take it:
not that fear, which may be one help and Advance towards that violence, which must take it:
xx cst n1, r-crq vmb vbi crd n1 cc vvi p-acp d n1, r-crq vmb vvi pn31:
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6434
For our Saviour doth not argue thus; It is your Fathers will to give you a Kingdome;
For our Saviour does not argue thus; It is your Father's will to give you a Kingdom;
c-acp po12 n1 vdz xx vvi av; pn31 vbz po22 ng1 n1 pc-acp vvi pn22 dt n1;
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6435
Therefore persevere not for any fear of punishment;
Therefore persevere not for any Fear of punishment;
av vvb xx p-acp d n1 pp-f n1;
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6436
but the Feare, which Christ forbids, is the Feare of distrustfulness, when we feare as Peter did upon the Waters,
but the fear, which christ forbids, is the fear of distrustfulness, when we Fear as Peter did upon the Waters,
cc-acp dt n1, r-crq np1 vvz, vbz dt n1 pp-f n1, c-crq pns12 vvb p-acp np1 vdd p-acp dt n2,
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when he was ready to sinke, and had therefore a check, and Rebuke from our Saviour, why fearest thou, oh thou of little Faith? so that fear not little Flock, is nothing else but a disswasion from infidelity.
when he was ready to sink, and had Therefore a check, and Rebuke from our Saviour, why Fearest thou, o thou of little Faith? so that Fear not little Flock, is nothing Else but a dissuasion from infidelity.
c-crq pns31 vbds j pc-acp vvi, cc vhd av dt n1, cc vvb p-acp po12 n1, q-crq vv2 pns21, uh pns21 pp-f j n1? av d vvb xx j vvb, vbz pix av cc-acp dt n1 p-acp n1.
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A Souldier, that puts no Confidence in himself, yet may in his Captaine, if he be a Hannibal, or a Caesar, (for an Army of Harts may conquer (said Iphicrates ) if a Lion be the leader) so though we may something doubt,
A Soldier, that puts no Confidence in himself, yet may in his Captain, if he be a Hannibal, or a Caesar, (for an Army of Hearts may conquer (said Iphicrates) if a lion be the leader) so though we may something doubt,
dt n1, cst vvz dx n1 p-acp px31, av vmb p-acp po31 n1, cs pns31 vbb dt np1, cc dt np1, (c-acp dt n1 pp-f n2 vmb vvi (vvd np1) cs dt n1 vbb dt n1) av cs pns12 vmb pi vvi,
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and mistrust, because we may see much wanting to the perefection of our Actions, yet we must raise our diffidence with this perswasion, that the promise is most certaine,
and mistrust, Because we may see much wanting to the perefection of our Actions, yet we must raise our diffidence with this persuasion, that the promise is most certain,
cc vvi, c-acp pns12 vmb vvi d vvg p-acp dt n1 pp-f po12 n2, av pns12 vmb vvi po12 n1 p-acp d n1, cst dt n1 vbz av-ds j,
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and that the power of Heaven and Hell cannot infringe or null it. We may mistrust our selves;
and that the power of Heaven and Hell cannot infringe or null it. We may mistrust our selves;
cc cst dt n1 pp-f n1 cc n1 vmbx vvi cc vvi pn31. pns12 vmb vvi po12 n2;
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for of our selves we are Nothing; but not the Promises of CHRIST, for they are yea, and Amen.
for of our selves we Are Nothing; but not the Promises of CHRIST, for they Are yea, and Amen.
c-acp pp-f po12 n2 pns12 vbr pix; cc-acp xx av vvz pp-f np1, c-acp pns32 vbr uh, cc uh-n.
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But they are ready to reply, that the Apostle St. Paul is yet more plaine, Rom. 8.15.
But they Are ready to reply, that the Apostle Saint Paul is yet more plain, Rom. 8.15.
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where he tells us, That we have not received the spirit of Bondage, to feare again,
where he tells us, That we have not received the Spirit of Bondage, to Fear again,
c-crq pns31 vvz pno12, cst pns12 vhb xx vvn dt n1 pp-f n1, pc-acp vvi av,
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but the Spirit of Adoption, by which we cry Abba Father. but the Spirit of Adoption, by which we cry Abba Father.
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And it is most true, that we have not received that Spirit; for we are not under the Law, but under Grace, we are not Jews, but Christians;
And it is most true, that we have not received that Spirit; for we Are not under the Law, but under Grace, we Are not jews, but Christians;
cc pn31 vbz av-ds j, cst pns12 vhb xx vvn d n1; p-acp pns12 vbr xx p-acp dt n1, p-acp p-acp n1, pns12 vbr xx np2, cc-acp np1;
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nor doe we feare againe, as the Jews feared, whose eye was upon the basket, and the sword, who were curb'd,
nor do we Fear again, as the jews feared, whose eye was upon the basket, and the sword, who were curbed,
ccx vdb pns12 vvb av, c-acp dt np2 vvd, rg-crq n1 vbds p-acp dt n1, cc dt n1, r-crq vbdr vvn,
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and restrain'd by the fear of present punishment; and whose greatest motives to Obedience, were drawn from Temporall respects, and Interests;
and restrained by the Fear of present punishment; and whose greatest motives to obedience, were drawn from Temporal respects, and Interests;
cc vvn p-acp dt n1 pp-f j n1; cc r-crq js n2 p-acp n1, vbdr vvn p-acp j n2, cc n2;
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who did feare the Plague, Captivity, the Philistim, the Catterpillar, ad Palmerworme, and so did many times forbeare, that which their lusts, and irregular Appetites were ready to joyn with;
who did Fear the Plague, Captivity, the Philistim, the Caterpillar, and Palmerworm, and so did many times forbear, that which their Lustiest, and irregular Appetites were ready to join with;
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we have not received such a spirit, for the Gospel directs our look not to those things which are seene,
we have not received such a Spirit, for the Gospel directs our look not to those things which Are seen,
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But we have received the Spirit of Adoption, we are received into that Family where little care is taken for the meat, that perisheth, where the world is made an Enemy, where we must leave the morrow to care for it self, and work out our Salvation with feare and trembling, where we must not feare what man, but what God can doe unto us, observe his hand,
But we have received the Spirit of Adoption, we Are received into that Family where little care is taken for the meat, that Perishes, where the world is made an Enemy, where we must leave the morrow to care for it self, and work out our Salvation with Fear and trembling, where we must not Fear what man, but what God can do unto us, observe his hand,
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as that hand which can raise us up as high as Heaven, and throw us down to the lowest Pit;
as that hand which can raise us up as high as Heaven, and throw us down to the lowest Pit;
c-acp cst n1 r-crq vmb vvi pno12 a-acp p-acp j c-acp n1, cc vvb pno12 a-acp p-acp dt js n1;
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love him as a Father, and feare to offend him; love, and kisse the Sonne, lest he be angry;
love him as a Father, and Fear to offend him; love, and kiss the Son, lest he be angry;
vvb pno31 p-acp dt n1, cc vvb pc-acp vvi pno31; vvb, cc vvi dt n1, cs pns31 vbb j;
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serve him without feare of any evill that can befall us here in our way;
serve him without Fear of any evil that can befall us Here in our Way;
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of any Enemy that can hurt us, and yet feare him as our Lord and King;
of any Enemy that can hurt us, and yet Fear him as our Lord and King;
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for in this his grant of liberty, he did not let us loose against himself,
for in this his grant of liberty, he did not let us lose against himself,
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nor put off his Majesty, that we should be so bold with him, as not to serve, but to disobey him without feare; nor doth this cut off our Filiation, our relation to him:
nor put off his Majesty, that we should be so bold with him, as not to serve, but to disobey him without Fear; nor does this Cut off our Filiation, our Relation to him:
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for a good sonne may feare the wrath of God, and yet cry Abba, Father. But then againe, we are told in Saint Iohn, In caritate non est timor;
for a good son may Fear the wrath of God, and yet cry Abba, Father. But then again, we Are told in Saint John, In caritate non est timor;
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that there is no feare in love, but perfect love casteth out all feare, and when he saith All feare, he excepteth none;
that there is no Fear in love, but perfect love Cast out all Fear, and when he Says All Fear, he excepteth none;
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no, not the feare of punishment.
no, not the Fear of punishment.
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I know Tertullian Interpreting this Text, makes this feare to be nothing else, but that lazy Feare, which is begot by a vain and unnecessary contemplation of Difficulties; I know Tertullian Interpreting this Text, makes this Fear to be nothing Else, but that lazy fear, which is begotten by a vain and unnecessary contemplation of Difficulties;
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the feare of a man, that will not set forward in his journey, for feare of some Lion, some perillous Beast, some horrible hardship in the way;
the Fear of a man, that will not Set forward in his journey, for Fear of Some lion, Some perilous Beast, Some horrible hardship in the Way;
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and this is true, but not ad textum, nor doth it reach Saint Iohns meaning;
and this is true, but not ad Textum, nor does it reach Saint Iohns meaning;
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which may be gathered out of the third Chapter and 16. verse, where he makes it the duty of Christians, to lay down their lives for the Brethren, as Christ laid down his life for them;
which may be gathered out of the third Chapter and 16. verse, where he makes it the duty of Christians, to lay down their lives for the Brothers, as christ laid down his life for them;
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and this we shall be ready to doe, if our love be perfect, cast off all feare, and lay downe our lives for them;
and this we shall be ready to do, if our love be perfect, cast off all Fear, and lay down our lives for them;
cc d pns12 vmb vbi j pc-acp vdi, cs po12 n1 vbi j, vvd a-acp d n1, cc vvb a-acp po12 vvz p-acp pno32;
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For true love will suffer all things, and is stronger, then Death;
For true love will suffer all things, and is Stronger, then Death;
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but love doth not cast out the feare of Gods wrath, for this doth no whit impaire our love to him,
but love does not cast out the Fear of God's wrath, for this does not whit impair our love to him,
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but is rather the means to improve it, when we doe our duty, we have no reason to feare his Anger,
but is rather the means to improve it, when we do our duty, we have no reason to Fear his Anger,
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but yet we must alwayes feare him, that we may goe on and persevere unto the end;
but yet we must always Fear him, that we may go on and persevere unto the end;
cc-acp av pns12 vmb av vvi pno31, cst pns12 vmb vvi a-acp cc vvi p-acp dt n1;
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he will not punish us for our Obedience, and so we need not feare him, but if we break it off, he will punish us, and this thought may strengthen, and establish us in it:
he will not Punish us for our obedience, and so we need not Fear him, but if we break it off, he will Punish us, and this Thought may strengthen, and establish us in it:
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Let us therefore Feare, lest a promise being left us of entring into his rest, any of us should come short of it, Heb. 4.1.Let us Therefore fear, lest a promise being left us of entering into his rest, any of us should come short of it, Hebrew 4.1.
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But we may draw an answer out of the words themselves, as they lie in the Text;
But we may draw an answer out of the words themselves, as they lie in the Text;
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for 'tis true indeed, Charity casteth out all feare, but not simul & semel, not at once, but by degrees:
for it's true indeed, Charity Cast out all Fear, but not simul & semel, not At once, but by Degrees:
p-acp pn31|vbz j av, n1 vvz av d n1, p-acp xx fw-la cc fw-la, xx p-acp a-acp, cc-acp p-acp n2:
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As that waxeth, our feare waines, as that gathers strength, our feare is infeebled; & perfecta foras mittit, when our Love is perfect, it casteth it out quite.
As that Waxes, our Fear wains, as that gathers strength, our Fear is infeebled; & perfecta foras Sends, when our Love is perfect, it Cast it out quite.
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If our Sanctification were as total, as it is universal;
If our Sanctification were as total, as it is universal;
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were our obedience like that of the Angels, and could never fail, we should not then need the sight of Heaven to allure us,
were our Obedience like that of the Angels, and could never fail, we should not then need the sighed of Heaven to allure us,
vbdr po12 n1 av-j d pp-f dt n2, cc vmd av-x vvi, pns12 vmd xx av vvi dt n1 pp-f n1 pc-acp vvi pno12,
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or Gods Thunder to affright us, but it being onely in part, though in every part, the best of Christians in this state of imperfection, may look up upon the Moriemini, make use of a Deaths-head, and make Gods Promises,
or God's Thunder to affright us, but it being only in part, though in every part, the best of Christians in this state of imperfection, may look up upon the Die, make use of a Death's head, and make God's Promises,
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and Threatnings as subordinate meanes to concurre with the principall;
and Threatenings as subordinate means to concur with the principal;
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as the Butteresses to help to support the building, that it do not swerve, whilst the foundation of love and Faith keep it, that it do not sink.
as the Buttresses to help to support the building, that it do not swerve, while the Foundation of love and Faith keep it, that it do not sink.
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For a strange thing it may seem;
For a strange thing it may seem;
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that when with great zeal we cry down that perfection of degrees, and admit of none but that of parts, we should be so refin'd,
that when with great zeal we cry down that perfection of Degrees, and admit of none but that of parts, we should be so refined,
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and sublimate, as not to admit of the least tincture and admission of Feare.
and sublimate, as not to admit of the least tincture and admission of fear.
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Now in the next place, as Feare may consist with love, so it may with Faith,
Now in the next place, as fear may consist with love, so it may with Faith,
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and with Hope it self, which seems to stand in oppositition with it.
and with Hope it self, which seems to stand in opposition with it.
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For first, Faith apprehends all the Attributes of God, and eyes his threatnings, as well as his Promises,
For First, Faith apprehends all the Attributes of God, and eyes his threatenings, as well as his Promises,
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and God hath establisht and fenc'd in his Precepts with them both;
and God hath established and fenced in his Precepts with them both;
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if he had not proposed them both as objects for our Faith, why doth he yet complain? why doth he yet threaten? And if we will observe it, we shall find some Impressions of Feare, not onely in the Decalogue, but in our Creed. Iudicare vivos & mortuos, to judge both the quick and the dead, are words which sound with terror,
if he had not proposed them both as objects for our Faith, why does he yet complain? why does he yet threaten? And if we will observe it, we shall find Some Impressions of fear, not only in the Decalogue, but in our Creed. Iudicare vivos & Mortuos, to judge both the quick and the dead, Are words which found with terror,
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and yet an Article of our Belief; And we must not think it concerns us to beleeve it, and no more:
and yet an Article of our Belief; And we must not think it concerns us to believe it, and no more:
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Agenda, and credenda are not at such a distance, but that we may learne our Practiques in our Creed. His Omnipotence both comforts, and affrights me;Agenda, and credenda Are not At such a distance, but that we may Learn our Practices in our Creed. His Omnipotence both comforts, and affrights me;
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his Mercy keeps me from despaire, and his Justice from presumption;
his Mercy keeps me from despair, and his justice from presumption;
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but then his coming to judge both the quick and the dead, is my sollicitude, my anxiety, my feare.
but then his coming to judge both the quick and the dead, is my solicitude, my anxiety, my Fear.
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Nor must we Imagine, that, because the Faith, which gives assent to these Truths, may be meerly Historical, this Article concerns the justifyed Person no more,
Nor must we Imagine, that, Because the Faith, which gives assent to these Truths, may be merely Historical, this Article concerns the justified Person no more,
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then a bare Relation, or a history:
then a bore Relation, or a history:
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6494
for the Feare of Judgement is so farre from destroying Faith in the justifyed person, that it may prove a soveraigne meanes to preserve it, NONLATINALPHABET, as Basil speaks, to order and compose our Faith, which is ready enough to take an unkind heat,
for the fear of Judgement is so Far from destroying Faith in the justified person, that it may prove a sovereign means to preserve it,, as Basil speaks, to order and compose our Faith, which is ready enough to take an unkind heat,
c-acp dt n1 pp-f n1 vbz av av-j p-acp vvg n1 p-acp dt vvn n1, cst pn31 vmb vvi dt j-jn n2 pc-acp vvi pn31,, p-acp np1 vvz, pc-acp vvi cc vvi po12 n1, r-crq vbz j av-d pc-acp vvi dt j n1,
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if feare did not coole, and Temper it. In Prosperity, David is at his non movebor, I shall never be moved;
if Fear did not cool, and Temper it. In Prosperity, David is At his non Movebor, I shall never be moved;
cs n1 vdd xx vvi, cc vvi pn31. p-acp n1, np1 vbz p-acp po31 fw-fr n1, pns11 vmb av-x vbi vvn;
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Before the storme came, Peter was so bold, as to dare and challenge all the Temptations, that could assault him, Etsi omnes, non ego,
Before the storm Come, Peter was so bold, as to Dare and challenge all the Temptations, that could assault him, Though omnes, non ego,
c-acp dt n1 vvd, np1 vbds av j, c-acp pc-acp vvi cc vvi d dt n2, cst vmd vvi pno31, fw-la fw-la, fw-la fw-la,
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6497
although all men deny thee, yet not I, and was puzled, and fell back at two or three words from a silly Maid: although all men deny thee, yet not I, and was puzzled, and fell back At two or three words from a silly Maid:
cs d n2 vvb pno21, av xx pns11, cc vbds vvn, cc vvd av p-acp crd cc crd n2 p-acp dt j n1:
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6498
To keep us from such distempers, it will be good to set Gods judgements alwayes before our eyes.
To keep us from such distempers, it will be good to Set God's Judgments always before our eyes.
pc-acp vvi pno12 p-acp d n2, pn31 vmb vbi j pc-acp vvi npg1 n2 av p-acp po12 n2.
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6499
And as Faith, so Hope, which is as the blood of the soule, to keep it in life and cheerfulness, may be over-heated;
And as Faith, so Hope, which is as the blood of the soul, to keep it in life and cheerfulness, may be overheated;
cc p-acp n1, av vvb, r-crq vbz p-acp dt n1 pp-f dt n1, pc-acp vvi pn31 p-acp n1 cc n1, vmb vbi j;
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6500
our Expectation may prove unsavoury, if it be not season'd with some graines of this salt;
our Expectation may prove unsavoury, if it be not seasoned with Some grains of this salt;
po12 n1 vmb vvi j, cs pn31 vbb xx vvn p-acp d n2 pp-f d n1;
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and Hope, like strong wine, may intoxicate and stupify our sense, if, as with water, we doe not mixe and temper it with this Fear:
and Hope, like strong wine, may intoxicate and stupify our sense, if, as with water, we do not mix and temper it with this fear:
cc vvb, av-j j n1, vmb j cc vvi po12 n1, cs, c-acp p-acp n1, pns12 vdb xx vvi cc vvi pn31 p-acp d n1:
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6502
And therefore the Prophet David makes a rare composure of them both, Timentes Confidite, ye that Fear the Lord, trust in the Lord; And Therefore the Prophet David makes a rare composure of them both, Fearing Confide, you that fear the Lord, trust in the Lord;
cc av dt n1 np1 vvz dt j n1 pp-f pno32 d, n2 vvi, pn22 cst vvb dt n1, vvb p-acp dt n1;
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as if, where there were no fear, there were no confidence, and without feare, there were a strange Ataxie and disorder in the soul,as if, where there were no Fear, there were no confidence, and without Fear, there were a strange Ataxy and disorder in the soul,
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6504
and our hope would breath out it self, and be no more Hope, but presumption. Navigamus, saith Saint Hierom, spei velo; we hoyse up the sayles of Hope:
and our hope would breath out it self, and be no more Hope, but presumption. Navigamus, Says Saint Hieronymus, Spei Velo; we hoist up the sails of Hope:
cc po12 n1 vmd vvi av pn31 n1, cc vbi av-dx dc n1, cc-acp n1. fw-la, vvz n1 np1, fw-la fw-la; pns12 vvi a-acp dt n2 pp-f n1:
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now if the sayles be too full, there may be as much danger in the sayle,
now if the sails be too full, there may be as much danger in the sail,
av cs dt n2 vbb av j, pc-acp vmb vbi p-acp d n1 p-acp dt n1,
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as in a Rock, and not onely a Temptation, but our hope may wrack us:
as in a Rock, and not only a Temptation, but our hope may wrack us:
c-acp p-acp dt n1, cc xx av-j dt n1, cc-acp po12 n1 vmb vvi pno12:
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Then our Hope Sayles on in an even Course, when feare, as a contrary wind, shortens and stayes her;
Then our Hope Sails on in an even Course, when Fear, as a contrary wind, shortens and stays her;
av po12 n1 n2 a-acp p-acp dt j n1, c-crq n1, c-acp dt j-jn n1, vvz cc vvz pno31;
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and see how he aws us, and bounds us, and keeps us in on every side;
and see how he avus us, and bounds us, and keeps us in on every side;
cc vvb c-crq pns31 vvz pno12, cc vvz pno12, cc vvz pno12 p-acp p-acp d n1;
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then inter sinus & scopulos, she passeth by every Rock, and by every reach, tuta, si cauta: secura, si sollicita, safe if wary, and secure, if sollicitous. To recollect all, and conclude;
then inter sinus & scopulos, she passes by every Rock, and by every reach, Tuta, si cauta: Secure, si sollicita, safe if wary, and secure, if solicitous. To recollect all, and conclude;
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Thus may Feare temper our Love that it be not too bold;
Thus may fear temper our Love that it be not too bold;
av vmb vvb vvi po12 n1 cst pn31 vbb xx av j;
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6510
our faith, that it be not too forward, and our hope, that it be not too confident;
our faith, that it be not too forward, and our hope, that it be not too confident;
po12 n1, cst pn31 vbb xx av av-j, cc po12 n1, cst pn31 vbb xx av j;
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make our Love Reverent, our Faith discreet, and our hope cautelous, that so we may goe on in a strait and even course, with all the Riches and substance of our Faith from Virtue to Virtue, from one degree of perfection to another.
make our Love Reverend, our Faith discreet, and our hope cautelous, that so we may go on in a strait and even course, with all the Riches and substance of our Faith from Virtue to Virtue, from one degree of perfection to Another.
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I made Feare but a Buttresse, Tertullian calls it Fundamentum, the Foundation of these three Theological Virtues, Faith, Hope and Charity; and when is the Foundation most necessary? not when the Timber is squaring,
I made fear but a Buttress, Tertullian calls it Fundamentum, the Foundation of these three Theological Virtues, Faith, Hope and Charity; and when is the Foundation most necessary? not when the Timber is squaring,
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6513
and the walls rising, but when it is Arched and vaulted, and compact by its several contignations, and made into an house:
and the walls rising, but when it is Arched and vaulted, and compact by its several contignations, and made into an house:
cc dt n2 vvg, cc-acp c-crq pn31 vbz vvn cc j-vvn, cc vvn p-acp po31 j n2, cc vvd p-acp dt n1:
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Then, not the Raine, and the wind, and the floods, but if the Foundation be not sure, mole suâ ruit, its own weight will shake and disjoynt, and throw it downe:
Then, not the Rain, and the wind, and the floods, but if the Foundation be not sure, mole suâ ruit, its own weight will shake and disjoint, and throw it down:
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6515
Then, when we are shap't, and framed, and built up to be Temples of the holy Ghost,
Then, when we Are shaped, and framed, and built up to be Temples of the holy Ghost,
av, c-crq pns12 vbr vvn, cc vvn, cc vvd a-acp pc-acp vbi n2 pp-f dt j n1,
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6516
then, Si non in timore Domini tenueris te instanter, if thou keep not thy self diligently in the Fear of the Lord, in the Fear of his displeasure, his wrath,
then, Si non in Timore Domini tenueris te instanter, if thou keep not thy self diligently in the fear of the Lord, in the fear of his displeasure, his wrath,
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6517
and in the fear of the last account, this house, this Temple will soon be overthrown.
and in the Fear of the last account, this house, this Temple will soon be overthrown.
cc p-acp dt n1 pp-f dt ord n1, d n1, d n1 vmb av vbi vvn.
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6518
For as the Temple in the first of Ezra the Scribe, was said to be built in great joy,
For as the Temple in the First of Ezra the Scribe, was said to be built in great joy,
p-acp p-acp dt n1 p-acp dt ord pp-f np1 dt vvi, vbds vvn pc-acp vbi vvn p-acp j n1,
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6519
and great mourning, that they could not discerne the shout of joy, for the noise of weeping:
and great mourning, that they could not discern the shout of joy, for the noise of weeping:
cc j n1, cst pns32 vmd xx vvi dt n1 pp-f n1, p-acp dt n1 pp-f vvg:
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6520
So our spiritual building is rais'd, and supported with great hope, and great feare, and it may be sometimes we shall not discerne which is greatest, our feare, or our hope:
So our spiritual building is raised, and supported with great hope, and great Fear, and it may be sometime we shall not discern which is greatest, our Fear, or our hope:
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6521
but when we are strong, then are we weak; when we are rich, then are we poore;
but when we Are strong, then Are we weak; when we Are rich, then Are we poor;
cc-acp c-crq pns12 vbr j, av vbr pns12 j; c-crq pns12 vbr j, av vbr pns12 j;
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6522
when we hope, then we feare; and our weakness upholds our strength, our poverty preserves our wealth,
when we hope, then we Fear; and our weakness upholds our strength, our poverty preserves our wealth,
c-crq pns12 vvb, cs pns12 vvb; cc po12 n1 vvz po12 n1, po12 n1 vvz po12 n1,
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and our Feare tempers our hope, that our strength overthrow us not; that our riches beggar us not;
and our fear tempers our hope, that our strength overthrow us not; that our riches beggar us not;
cc po12 n1 n2 po12 n1, cst po12 n1 vvi pno12 xx; d po12 n2 vvb pno12 xx;
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6524
that our hope overwhelme us not;
that our hope overwhelm us not;
d po12 n1 vvb pno12 xx;
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6525
quantò magis crescimus, tanto magis timemus, the more we increase in Virtue, the more we Feare.quantò magis crescimus, tanto magis Timemus, the more we increase in Virtue, the more we fear.
fw-la fw-la fw-la, fw-la fw-la fw-la, dt av-dc pns12 vvb p-acp n1, dt av-dc pns12 vvb.
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6526
Thus manente Timore, stat aedificium, whilst this Butteresse, this Foundation of Feare lasts, the house stands:
Thus manente Timore, stat aedificium, while this Butteresse, this Foundation of fear lasts, the house Stands:
av fw-la fw-la, fw-la fw-la, cs d n1, d n1 pp-f n1 vvz, dt n1 vvz:
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6527
Thus we work out our Salvation with Feare and Trembling.
Thus we work out our Salvation with fear and Trembling.
av pns12 vvb av po12 n1 p-acp n1 cc vvg.
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6528
To conclude then, I speak not this to dead in any soule any of those Comforts, which faith, or Love, or Hope have begotten in them,
To conclude then, I speak not this to dead in any soul any of those Comforts, which faith, or Love, or Hope have begotten in them,
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6529
or to choke and stifle any fruit or effect of the Spirit of love: No;
or to choke and stifle any fruit or Effect of the Spirit of love: No;
cc pc-acp vvi cc vvi d n1 cc n1 pp-f dt n1 pp-f n1: uh-dx;
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6530
I pray with S. Paul, that your love may abound NONLATINALPHABET, yet more and more, but as it follows there, NONLATINALPHABET, in Knowledge and in all Judgement;
I pray with S. Paul, that your love may abound, yet more and more, but as it follows there,, in Knowledge and in all Judgement;
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6531
that you may discerne things that differ one from another, a Phansy from a Reality; a flash of Love, from the pure flame of love;
that you may discern things that differ one from Another, a Fancy from a Reality; a flash of Love, from the pure flame of love;
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6532
a notion of Faith, from a true Faith; and hope from presumption. For how many sin? how few think of punishment? how many offend God,
a notion of Faith, from a true Faith; and hope from presumption. For how many since? how few think of punishment? how many offend God,
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6533
and yet call themselves his 〈 ◊ 〉? how many are willfull in their disobedience,
and yet call themselves his 〈 ◊ 〉? how many Are wilful in their disobedience,
cc av vvb px32 po31 〈 sy 〉? c-crq d vbr j p-acp po32 n1,
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6534
and yet per• … • … ory in their hope? how many runne on in their evill wayes, 〈 ◊ 〉 leave seare behinde them, which never overtakes them,
and yet per• … • … ory in their hope? how many run on in their evil ways, 〈 ◊ 〉 leave sear behind them, which never overtakes them,
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6535
but is furthest off, when they are neerest to their journeys end, and within a step of the Tribunal? For that which made them sinfull, makes them senseless,
but is furthest off, when they Are nearest to their journeys end, and within a step of the Tribunal? For that which made them sinful, makes them senseless,
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6536
and they easily subborn false comforts;
and they Easily suborn false comforts;
cc pns32 av-j vvi j n2;
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6537
the • … knes of the flesh, which they never resisted, and the Mercy of God, which they ever abused, to chace away all fear;
the • … knes of the Flesh, which they never resisted, and the Mercy of God, which they ever abused, to chase away all Fear;
dt • … n2 pp-f dt n1, r-crq pns32 av-x vvd, cc dt n1 pp-f np1, r-crq pns32 av vvn, pc-acp vvi av d n1;
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6538
and so they depart (we say) in peace, but are lost for ever.
and so they depart (we say) in peace, but Are lost for ever.
cc av pns32 vvb (pns12 vvb) p-acp n1, cc-acp vbr vvn p-acp av.
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6539
For as the Historian observes of men in place, and Authority, Cum se fortunae permittunt etiam naturam dediscunt, when they rely wholly upon their greatness and Authority, they lose their very Nature, For as the Historian observes of men in place, and authority, Cum se Fortunae permittunt etiam naturam dediscunt, when they rely wholly upon their greatness and authority, they loose their very Nature,
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6540
and turne Savage, and quite forget that they are men;
and turn Savage, and quite forget that they Are men;
cc vvi j-jn, cc av vvb cst pns32 vbr n2;
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6541
in like manner it befalls these spiritualized men, who build up to themselves a pillar of assurance,
in like manner it befalls these spiritualized men, who built up to themselves a pillar of assurance,
p-acp j n1 pn31 vvz d vvn n2, r-crq vvb a-acp p-acp px32 dt n1 pp-f n1,
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6542
and leane and rest themselves upon it, they lose their nature, and reason, and forget to feare,
and lean and rest themselves upon it, they loose their nature, and reason, and forget to Fear,
cc j cc vvi px32 p-acp pn31, pns32 vvb po32 n1, cc n1, cc vvb pc-acp vvi,
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6543
or be disconsolate, and become like those whom the Philosopher calls NONLATINALPHABET, because their boast was, they did not feare a Thunder-bolt.
or be disconsolate, and become like those whom the Philosopher calls, Because their boast was, they did not Fear a Thunderbolt.
cc vbi j, cc vvi av-j d ro-crq dt n1 vvz, c-acp po32 n1 vbds, pns32 vdd xx vvi dt n1.
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6544
Feare not them that can kill the body, saith our Saviour;
fear not them that can kill the body, Says our Saviour;
n1 xx pno32 cst vmb vvi dt n1, vvz po12 n1;
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6545
whom doe they feare else? who hath beleeved our report? or to whom is the arm of the Lord revealed? That arme which breaketh the Cedars of Libanus in peeces:
whom do they Fear Else? who hath believed our report? or to whom is the arm of the Lord revealed? That arm which breaks the Cedars of Lebanon in Pieces:
ro-crq vdb pns32 vvb av? r-crq vhz vvn po12 n1? cc p-acp r-crq vbz dt n1 pp-f dt n1 vvn? cst n1 r-crq vvz dt n2 pp-f np1 p-acp n2:
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6546
That Arme, which onely doth wondrous works, is ever lifted up, and we sport, and walk delicately under it,
That Arm, which only does wondrous works, is ever lifted up, and we sport, and walk delicately under it,
cst n1, r-crq av-j vdz j n2, vbz av vvn a-acp, cc pns12 vvb, cc vvi av-j p-acp pn31,
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6547
when we tremble, and Couch under that, which is as ready to wither, as to strike.
when we tremble, and Couch under that, which is as ready to wither, as to strike.
c-crq pns12 vvb, cc vvi p-acp d, r-crq vbz a-acp j pc-acp vvi, c-acp pc-acp vvi.
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6548
Behold Dust and Ashes invested with Power:
Behold Dust and Ashes invested with Power:
vvb n1 cc n2 vvn p-acp n1:
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6551
If he say, Do this, we doe it, Subscribe to that as a Truth, which we know to be false, make our yea, nay, and our nay, yea; renounce our understandings,
If he say, Do this, we do it, Subscribe to that as a Truth, which we know to be false, make our yea, nay, and our nay, yea; renounce our understandings,
cs pns31 vvb, vdb d, pns12 vdb pn31, vvb p-acp d c-acp dt n1, r-crq pns12 vvb pc-acp vbi j, vvb po12 uh, uh, cc po12 uh, uh; vvb po12 n2,
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6552
and enslave our wills, change our Religion, as we do our clothes, and fit them to the Times and Fashion; pull down resolutions, cancell Oathes;
and enslave our wills, change our Religion, as we do our clothes, and fit them to the Times and Fashion; pull down resolutions, cancel Oaths;
cc vvi po12 n2, vvb po12 n1, c-acp pns12 vdb po12 n2, cc vvi pno32 p-acp dt n2 cc vvb; vvb a-acp n2, vvi n2;
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6553
be votaries to day, and breake to morrow; surrender up our soules and bodies;
be votaries to day, and break to morrow; surrender up our Souls and bodies;
vbb n2 p-acp n1, cc vvi p-acp n1; vvb a-acp po12 n2 cc n2;
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6554
Deliver up our Conscience, in the midst of all its Cryings and Gain-sayings, and lay it down at the foot of a fading, transitory Power, which breathes it self forth as the wind,
Deliver up our Conscience, in the midst of all its Cryings and Gainsayings, and lay it down At the foot of a fading, transitory Power, which breathes it self forth as the wind,
vvb a-acp po12 n1, p-acp dt n1 pp-f d po31 n2-vvg cc j, cc vvd pn31 a-acp p-acp dt n1 pp-f dt j-vvg, j n1, r-crq vvz pn31 n1 av p-acp dt n1,
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whilst it seeks to destroy, which threatens, strikes, and then is no more.
while it seeks to destroy, which threatens, strikes, and then is no more.
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When this Lion roares, every man is afraid, is transelemented, unnaturalized, unman'd, is made wax to receive any impression from a mighty, but mortall hand;
When this lion roars, every man is afraid, is transelemented, unnaturalized, unmanned, is made wax to receive any impression from a mighty, but Mortal hand;
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and shall not the God of heaven and earth, who can dash all this Power to nothing, deserve our feare? shall we be so familiar with him,
and shall not the God of heaven and earth, who can dash all this Power to nothing, deserve our Fear? shall we be so familiar with him,
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as to contemne him? so love him, as to hate him? shall a shadow, a vapor, awe us;
as to contemn him? so love him, as to hate him? shall a shadow, a vapor, awe us;
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and shall we stand out against Omnipotency and Eternity it self? shall sense, brutish sense prevaile with us more,
and shall we stand out against Omnipotency and Eternity it self? shall sense, brutish sense prevail with us more,
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then our Reason or Faith? and shall we crosse the method of God, make it our Wisedome to feare man,
then our Reason or Faith? and shall we cross the method of God, make it our Wisdom to Fear man,
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and count it a sin to feare God? who is only to be feared? this were to be wiser,
and count it a since to Fear God? who is only to be feared? this were to be Wiser,
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then Wisedom it self, which is the greatest folly in the World.
then Wisdom it self, which is the greatest folly in the World.
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I have brought you therefore to this NONLATINALPHABET, to this School of feare, set up the Moriemini, shewd you a Deaths-Head to discipline and Catechise you, that you may not die,
I have brought you Therefore to this, to this School of Fear, Set up the Die, showed you a Death's head to discipline and Catechise you, that you may not die,
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but live, and Turne from your evill wayes, and Turne unto him, who hath the keyes of hell and of Death, who as he is a Saviour,
but live, and Turn from your evil ways, and Turn unto him, who hath the keys of hell and of Death, who as he is a Saviour,
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so is he also a Judge, and hath made Feare one Ingredient in his Physick, not onely to purge us,
so is he also a Judge, and hath made fear one Ingredient in his Physic, not only to purge us,
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but to keep us in a healthfull Temper, and Constitution.
but to keep us in a healthful Temper, and Constitution.
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And to this, if not the danger of our soules, yet the noise of those who love us not, may awake us.
And to this, if not the danger of our Souls, yet the noise of those who love us not, may awake us.
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Stapleton, a Learned man, but a malitious Fugitive, layes it as a charge against the Preachers of the Reformed Churches, that they are copious and large in setting forth the Mercies of God,Stapleton, a Learned man, but a malicious Fugitive, lays it as a charge against the Preachers of the Reformed Churches, that they Are copious and large in setting forth the mercies of God,
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but they passe over Graviora Evangelit, the harsher;
but they pass over Graviora Evangelit, the harsher;
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but most necessary passages of the Gospel, suspenso pede, lightly, and as it were on their Tiptoes,
but most necessary passages of the Gospel, suspenso pede, lightly, and as it were on their Tiptoes,
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Bellarmine is loud, that we doe per contemplationem volare, hover as it were on the wings of Contemplation,Bellarmine is loud, that we do per contemplationem Volare, hover as it were on the wings of Contemplation,
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and hope to goe to heaven in a Dreame.
and hope to go to heaven in a Dream.
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Pamelius in his notes upon Tertullian, is bold upon it, That the Primitive Church did Anathematize us in the Marcionists, and Gnostiques, and if they were Hereticks, then we are so.Pamelius in his notes upon Tertullian, is bold upon it, That the Primitive Church did Anathematise us in the Marcionists, and Gnostics, and if they were Heretics, then we Are so.
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And what shall we now say? Recrimination is rather an objection, then an Answer,
And what shall we now say? Recrimination is rather an objection, then an Answer,
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and it will be against all rules of Logick, to conclude our selves Good, because they are worse;
and it will be against all rules of Logic, to conclude our selves Good, Because they Are Worse;
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or that we have no Errors, because they have so many, and that none can Erre but he, that sayes he cannot,
or that we have no Errors, Because they have so many, and that none can Err but he, that Says he cannot,
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and for which we call him Antichrist;
and for which we call him Antichrist;
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This bandying of Censures and Curses hath been held up too long with some loss and injury to Religion, on both sides;
This bandying of Censures and Curses hath been held up too long with Some loss and injury to Religion, on both sides;
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Our best way certainly to confute them, is by our practice;
Our best Way Certainly to confute them, is by our practice;
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so to live, that all men say, The Feare of God is in us of a Truth, to weave Love and Feare into one Peece, to serve the Lord in feare,
so to live, that all men say, The fear of God is in us of a Truth, to weave Love and fear into one Piece, to serve the Lord in Fear,
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and rejoyce in Trembling, ut sit timor exultans, & exultatio tremens; that there may be Trembling in our Joy, and Joy in our Feare: and rejoice in Trembling, ut sit timor exultans, & exultatio tremens; that there may be Trembling in our Joy, and Joy in our fear:
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not to Divorce Jesus from the LORD, nor the Lord from Jesus; not to Feare the Lord the lesse for Jesus, nor love Jesus the less for the Lord, but to joyne them both together,
not to Divorce jesus from the LORD, nor the Lord from jesus; not to fear the Lord the less for jesus, nor love jesus the less for the Lord, but to join them both together,
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and place Christ in the midst; and then there will be a pax vobis, peace unto us;
and place christ in the midst; and then there will be a pax vobis, peace unto us;
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his Oyntment shall drop upon our Love, that it be not too bold, and distill upon our Feare, that it faint not, and end in despaire;
his Ointment shall drop upon our Love, that it be not too bold, and distil upon our fear, that it faint not, and end in despair;
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that our Love may not consume our Feare, nor our Fear chill our love:
that our Love may not consume our fear, nor our fear chill our love:
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but we shall so Love him, that we do not Despaire, so Fear him, that we do not presume, That we may Feare him as a Lord, and love him as Jesus; and then when he shall come in Glory to Judge both the quick and the dead, we shall find him a Lord, but not to affright us;
but we shall so Love him, that we do not Despair, so fear him, that we do not presume, That we may fear him as a Lord, and love him as jesus; and then when he shall come in Glory to Judge both the quick and the dead, we shall find him a Lord, but not to affright us;
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and a Jesus to save us; our Love shall be made perfect; All doubting taken from our Faith;
and a jesus to save us; our Love shall be made perfect; All doubting taken from our Faith;
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nay, Faith it self shall be done away, and the feare of Death shall be swallowed up in Victory,
nay, Faith it self shall be done away, and the Fear of Death shall be swallowed up in Victory,
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and we who have made such use of Death in its representation, shall never dye, but live for evermore.
and we who have made such use of Death in its representation, shall never die, but live for evermore.
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And this we have learnt from the Moriemini: Why will you Die?
And this we have learned from the Die: Why will you Die?
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THE TENTH SERMON. PART VI. EZEKIEL 33.11. — why will you die, Oh House of Israel?
THE TENTH SERMON. PART VI. EZEKIELEM 33.11. — why will you die, O House of Israel?
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WEE have lead you through the Chambers of Death; through the school of Discipline;
we have led you through the Chambers of Death; through the school of Discipline;
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The School of feare. For why will ye Die? Look upon Death, and feare it;
The School of Fear. For why will you Die? Look upon Death, and Fear it;
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and you shall not Dye at all. Thus farre are we gone.
and you shall not Die At all. Thus Far Are we gone.
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We come now, ad domum Israelis, to the House of Israel: Why will ye die oh house of Israel? For to name Israel, is an Argument:
We come now, ad domum Israelis, to the House of Israel: Why will you die o house of Israel? For to name Israel, is an Argument:
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Take them as Israel, or take them as the House of Israel: Take the House for a Building, or take it for a family, and it may seem strange,
Take them as Israel, or take them as the House of Israel: Take the House for a Building, or take it for a family, and it may seem strange,
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and full of Admiration, that Israel, which should prevaile with God, should embrace Death; That the House of Israel compact in it self, should ruine it self:
and full of Admiration, that Israel, which should prevail with God, should embrace Death; That the House of Israel compact in it self, should ruin it self:
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In Edom 'tis no strange sight to see men run on in their evill wayes; In Mesheck, or the Tents of Kedar, there might be at least some colour for a Reply;
In Edom it's no strange sighed to see men run on in their evil ways; In Meshach, or the Tents of Kedar, there might be At least Some colour for a Reply;
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but to Israel, it is Gravis expostulatio, a heavy, and full Expostulation. Let the Amorites and Hittites; let the Edomites, let Gods enemies perish;
but to Israel, it is Gravis expostulatio, a heavy, and full Expostulation. Let the amorites and Hittites; let the Edomites, let God's enemies perish;
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but let not Israel the People of God Dye. Why should they die? The Devil may be an Edomite; but God forbid he should be an Israelite.
but let not Israel the People of God Die. Why should they die? The devil may be an Edomite; but God forbid he should be an Israelite.
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The Quarè moriemini? why will ye Die? we see, is levell'd to the marke, is here in its right and proper place,
The Quarè Die? why will you Die? we see, is leveled to the mark, is Here in its right and proper place,
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and being directed to Israel, is a sharp and vehement exprobration. Oh Israel, why will ye die? I would not have you die:
and being directed to Israel, is a sharp and vehement exprobration. O Israel, why will you die? I would not have you die:
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I have made you gentem selectam, a chosen people, that you may not Die:
I have made you gentem selectam, a chosen people, that you may not Die:
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I have set before you Life and Death; Life, that you may chuse it, and Death, that you may run from it;
I have Set before you Life and Death; Life, that you may choose it, and Death, that you may run from it;
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and why will you die? My sword is drawne to affright, and not to kill you;
and why will you die? My sword is drawn to affright, and not to kill you;
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and I hold it up, That I may not strike:
and I hold it up, That I may not strike:
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I have placed death in the way, that you may stop and retreat, and not go on:
I have placed death in the Way, that you may stop and retreat, and not go on:
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I have set my Angel, my Prophet, with a sword drawne in his Hand, That at least you may be as wise,
I have Set my Angel, my Prophet, with a sword drawn in his Hand, That At least you may be as wise,
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as the Beast was under Baalam, and sink, and fall down under your Burden. I have imprinted the very Image of Death in every sinne;
as the Beast was under Balaam, and sink, and fallen down under your Burden. I have imprinted the very Image of Death in every sin;
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will ye yet goe on? will ye love sinne, that hath such a foule face, such a terrible countenance, that is thus clothed,
will you yet go on? will you love sin, that hath such a foul face, such a terrible countenance, that is thus clothed,
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and apparrell'd with Death? Quis furor oh Cives? what a madnesse is this, oh ye Israelites? As Herod once upbraiding Cassius for his seditious behaviour in the East, NONLATINALPHABET;
and appareled with Death? Quis Furor o Cives? what a madness is this, o you Israelites? As Herod once upbraiding Cassius for his seditious behaviour in the East,;
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wrot no more but this, Herod to Cassius. Thou art mad; so God may seem to send to his People.
wrote no more but this, Herod to Cassius. Thou art mad; so God may seem to send to his People.
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God, by his Prophet, to the Israelites, you are mad. Therefore doe my people run on in their evill wayes, because they have no understanding. For now look upon Death; and that affrights us:
God, by his Prophet, to the Israelites, you Are mad. Therefore do my people run on in their evil ways, Because they have no understanding. For now look upon Death; and that affrights us:
np1, p-acp po31 n1, p-acp dt np2, pn22 vbr j. av vdb po11 n1 vvi a-acp p-acp po32 j-jn n2, c-acp pns32 vhb dx n1. c-acp av vvb p-acp n1; cc d vvz pno12:
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Look upon God, and he exhorts us:
Look upon God, and he exhorts us:
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Reflect upon our selves, and we are an Israel, a Church of God. There is no cause of dying, but not Turning:
Reflect upon our selves, and we Are an Israel, a Church of God. There is no cause of dying, but not Turning:
vvb p-acp po12 n2, cc pns12 vbr dt np1, dt n1 pp-f np1. pc-acp vbz dx n1 pp-f vvg, cc-acp xx vvg:
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no cause of destruction, but Impenitency: If we will not die; we shall not die; and if we will Turne, we cannot die at all;
no cause of destruction, but Impenitency: If we will not die; we shall not die; and if we will Turn, we cannot die At all;
dx n1 pp-f n1, cc-acp n1: cs pns12 vmb xx vvi; pns12 vmb xx vvi; cc cs pns12 vmb vvb, pns12 vmbx vvi p-acp d;
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for that if we die, God passeth sentence upon us, and condemnes us, but kills us not;
for that if we die, God passes sentence upon us, and condemns us, but kills us not;
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but perditio tua ex te Israel, our destruction comes from our selves:
but Perdition tua ex te Israel, our destruction comes from our selves:
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It is not God, it is not death it self, that kills us, but we die, because we will.
It is not God, it is not death it self, that kills us, but we die, Because we will.
pn31 vbz xx np1, pn31 vbz xx n1 pn31 n1, cst vvz pno12, cc-acp pns12 vvi, c-acp pns12 vmb.
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Now by this Touch, and short descant on the words so much Truth is conveyed unto us,
Now by this Touch, and short descant on the words so much Truth is conveyed unto us,
av p-acp d n1, cc j n1 p-acp dt n2 av d n1 vbz vvn p-acp pno12,
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as may acquit and discharge God as no way accessary to our death:
as may acquit and discharge God as no Way accessary to our death:
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and to make our Passage cleer and plain, we will proceed by these steps or degrees;
and to make our Passage clear and plain, we will proceed by these steps or Degrees;
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draw out these three Conclusions. 1. That God is not willing we should die.
draw out these three Conclusions. 1. That God is not willing we should die.
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2. That he is so far from willing our death, that he hath plenteously afforded sufficient meanes of life and salvation, which will bring in the Third and last;
2. That he is so Far from willing our death, that he hath plenteously afforded sufficient means of life and salvation, which will bring in the Third and last;
crd cst pns31 vbz av av-j p-acp vvg po12 n1, cst pns31 vhz av-j vvn j vvz pp-f n1 cc n1, r-crq vmb vvi p-acp dt ord cc ord;
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That if we die, our death is voluntary; That if we die, our death is voluntary;
cst cs pns12 vvb, po12 n1 vbz j-jn;
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That no other reason can be given of our death, but our own will. And the due consideration of these three, may serve to awake our shame, as death did our feare, which is NONLATINALPHABET (as Nazianzen speaks) another Help and furtherance to worke out our Salvation.
That no other reason can be given of our death, but our own will. And the due consideration of these three, may serve to awake our shame, as death did our Fear, which is (as Nazianzen speaks) Another Help and furtherance to work out our Salvation.
cst dx j-jn n1 vmb vbi vvn pp-f po12 n1, p-acp po12 d vmb. cc dt j-jn n1 pp-f d crd, vmb vvi pc-acp vvi po12 n1, p-acp n1 vdd po12 vvb, r-crq vbz (c-acp np1 vvz) j-jn n1 cc n1 pc-acp vvi av po12 n1.
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Why will ye die, oh House of Israel? And first, That God is not willing we should die, is plaine enough;
Why will you die, o House of Israel? And First, That God is not willing we should die, is plain enough;
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First, from the Obtestation, or Expostulation it self: Secondly, from the Nature of God, who thus expostulates.
First, from the Obtestation, or Expostulation it self: Secondly, from the Nature of God, who thus expostulates.
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For 1. why will ye die? is the voice of a friend, not of an enemy;
For 1. why will you die? is the voice of a friend, not of an enemy;
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He that askes me, why I will die? by his very Question assures me, he intends not to destroy me:
He that asks me, why I will die? by his very Question assures me, he intends not to destroy me:
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better do that which God can beare with, then that which he hates;
better doe that which God can bear with, then that which he hates;
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God is not as man, that he should lie; what he works, he workes in the cleer and open day:
God is not as man, that he should lie; what he works, he works in the clear and open day:
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His fire is kindled to enflame us; his water flows to purge and cleanse us; his oyle is powred forth to supple us;
His fire is kindled to inflame us; his water flows to purge and cleanse us; his oil is poured forth to supple us;
png31 n1 vbz vvn pc-acp vvi pno12; po31 n1 vvz pc-acp vvi cc vvi pno12; po31 n1 vbz vvn av p-acp j pno12;
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his commands are not snares, nor his Precepts Accusations: He stamps not the Devill's face upon his Coyne;
his commands Are not snares, nor his Precepts Accusations: He stamps not the Devil's face upon his Coin;
po31 n2 vbr xx n2, ccx po31 n2 n2: pns31 vvz xx dt ng1 n1 p-acp po31 vvb;
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He willeth not, what he made not, and he made not Death, saith the Wiseman. He wisheth, he desireth we should live;
He wills not, what he made not, and he made not Death, Says the Wiseman. He wishes, he Desires we should live;
pns31 vvz xx, r-crq pns31 vvd xx, cc pns31 vvd xx n1, vvz dt n1. pns31 vvz, pns31 vvz pns12 vmd vvi;
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he is angry, and sorry if we die. He looks down upon us, calls after us;
he is angry, and sorry if we die. He looks down upon us, calls After us;
pns31 vbz j, cc j cs pns12 vvb. pns31 vvz a-acp p-acp pno12, vvz p-acp pno12;
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he exhorts, and rebukes, and even weepes over us, as our Saviour did over Jerusalem, and if we die, we cannot think that he that is life it self, should kill us.
he exhorts, and rebukes, and even weeps over us, as our Saviour did over Jerusalem, and if we die, we cannot think that he that is life it self, should kill us.
pns31 vvz, cc n2, cc av vvz p-acp pno12, c-acp po12 n1 vdd p-acp np1, cc cs pns12 vvb, pns12 vmbx vvi cst pns31 cst vbz n1 pn31 n1, vmd vvi pno12.
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If we must die, why doth he yet complaine? why doth he expostulate? for if the Decree be come forth,
If we must die, why does he yet complain? why does he expostulate? for if the decree be come forth,
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if we be lost already, why doth he yet call after us? how can a desire,
if we be lost already, why does he yet call After us? how can a desire,
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or command breath in those coasts, which the power of an absolute will hath laid waste already? if he hath decreed we should die, he cannot desire we should live,
or command breath in those coasts, which the power of an absolute will hath laid waste already? if he hath decreed we should die, he cannot desire we should live,
cc vvi n1 p-acp d n2, r-crq dt n1 pp-f dt j n1 vhz vvn n1 av? cs pns31 vhz vvn pns12 vmd vvi, pns31 vmbx vvi pns12 vmd vvi,
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but rather the Contrary, that his Decree be not void, and of no effect; otherwise to passe sentence, an irrevocable sentence of Death;
but rather the Contrary, that his decree be not void, and of no Effect; otherwise to pass sentence, an irrevocable sentence of Death;
cc-acp av-c dt j-jn, cst po31 n1 vbb xx j, cc pp-f dx n1; av pc-acp vvi n1, dt j n1 pp-f n1;
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and then bid us live, is to look for liberty and freedome, in Necessity, for a sufficient effect, from an unsufficient cause;
and then bid us live, is to look for liberty and freedom, in Necessity, for a sufficient Effect, from an unsufficient cause;
cc av vvb pno12 vvi, vbz pc-acp vvi p-acp n1 cc n1, p-acp n1, p-acp dt j n1, p-acp dt j n1;
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to command, and desire that, which himself had made impossible;
to command, and desire that, which himself had made impossible;
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to ask a Dead man, why he doth not live, and to speak to a carcasse, and bid it walk.
to ask a Dead man, why he does not live, and to speak to a carcase, and bid it walk.
pc-acp vvi dt j n1, c-crq pns31 vdz xx vvi, cc pc-acp vvi p-acp dt n1, cc vvb pn31 vvi.
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Indeed by some this, why will you die? is made but sancta simulatio, but a kind of holy dissimulation,
Indeed by Some this, why will you die? is made but sancta simulatio, but a kind of holy dissimulation,
np1 p-acp d d, q-crq vmb pn22 vvi? vbz vvn p-acp fw-la fw-la, p-acp dt n1 pp-f j n1,
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so that God with them, sets up man as a marke, and then sticks his deadly arrows in his sides,
so that God with them, sets up man as a mark, and then sticks his deadly arrows in his sides,
av cst np1 p-acp pno32, vvz a-acp n1 p-acp dt n1, cc av vvz po31 j n2 p-acp po31 n2,
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and after askes him, why he will die? And why may he not, saith one, with the same liberty Damne a soul,
and After asks him, why he will die? And why may he not, Says one, with the same liberty Damn a soul,
cc a-acp vvz pno31, c-crq pns31 vmb vvi? cc c-crq vmb pns31 xx, vvz pi, p-acp dt d n1 vvb dt n1,
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as a Hunter kills a Deere? (a bloody instance) as if an immortall soul, which Christ set at a greater rate,
as a Hunter kills a Dear? (a bloody instance) as if an immortal soul, which christ Set At a greater rate,
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then the World it self, nay, then his own most pretious Blood, were in his sight of no more valew,
then the World it self, nay, then his own most precious Blood, were in his sighed of no more value,
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then a Beast, and God were a mighty Nimrod, and did destroy mens souls for delight and pleasure.
then a Beast, and God were a mighty Nimrod, and did destroy men's Souls for delight and pleasure.
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Thus though they dare not call God the Author of sinne (for who is so sinfull, that could hear and not Anathematize it?) yet others,
Thus though they Dare not call God the Author of sin (for who is so sinful, that could hear and not Anathematise it?) yet Others,
av cs pns32 vvb xx vvi np1 dt n1 pp-f n1 (p-acp r-crq vbz av j, cst vmd vvi cc xx vvi pn31?) av n2-jn,
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and those no children in understanding, think it a Conclusion, that will naturally, and necessarily follow upon such bloody premises;
and those no children in understanding, think it a Conclusion, that will naturally, and necessarily follow upon such bloody premises;
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and they are more encouraged by those ill-boding words, which have dropt from their quills; For say some;
and they Are more encouraged by those ill-boding words, which have dropped from their quills; For say Some;
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vocat, ut induret; He calls them to no other end, but that he may harden them;vocat, ut induret; He calls them to no other end, but that he may harden them;
fw-la, fw-la fw-la; pns31 vvz pno32 p-acp dx j-jn n1, cc-acp cst pns31 vmb vvi pno32;
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he hardens them, that he may destroy them; He exhorts them to turn, that they may not Turn•; He asks them, why they will die; that they may run on in their evill wayes, even upon Death it self:
he hardens them, that he may destroy them; He exhorts them to turn, that they may not Turn•; He asks them, why they will die; that they may run on in their evil ways, even upon Death it self:
pns31 vvz pno32, cst pns31 vmb vvi pno32; pns31 vvz pno32 pc-acp vvi, cst pns32 vmb xx np1; pns31 vvz pno32, c-crq pns32 vmb vvi; cst pns32 vmb vvi a-acp p-acp po32 j-jn n2, av p-acp n1 pn31 n1:
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when they break his command, they fulfill his will; and 'tis his pleasure they should sinne;
when they break his command, they fulfil his will; and it's his pleasure they should sin;
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'tis his pleasure, they should die; and when he calls upon them not to sinne,
it's his pleasure, they should die; and when he calls upon them not to sin,
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when he asks them, why they will die, he doth but Dissemble, for they are dead already;
when he asks them, why they will die, he does but Dissemble, for they Are dead already;
c-crq pns31 vvz pno32, c-crq pns32 vmb vvi, pns31 vdz cc-acp vvb, c-acp pns32 vbr j av;
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Horribili decreto, by that horrible, antecedaneous Decree of Reprobation. And now tell me;Horribili Decreto, by that horrible, antecedaneous decree of Reprobation. And now tell me;
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If we admit of this, What's become of the expostulation? what use is there of the obtestation? why doth he yet ask,
If we admit of this, What's become of the expostulation? what use is there of the obtestation? why does he yet ask,
cs pns12 vvb pp-f d, q-crq|vbz vvn pp-f dt n1? q-crq n1 vbz a-acp pp-f dt n1? q-crq vdz pns31 av vvi,
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why will ye Die? I called it NONLATINALPHABET, a reason unanswerable;
why will you Die? I called it, a reason unanswerable;
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but if this Fancy, this Interpretation take place, it is no reason at all, why will ye die? the Answer is ready (and what other answer can a poore praecondemned soul make?) Domine Deus tu nosti, Lord God thou knowest:
but if this Fancy, this Interpretation take place, it is no reason At all, why will you die? the Answer is ready (and what other answer can a poor praecondemned soul make?) Domine Deus tu Nosti, Lord God thou Knowest:
cc-acp cs d n1, d n1 vvb n1, pn31 vbz dx n1 p-acp d, q-crq vmb pn22 vvi? dt n1 vbz j (cc r-crq j-jn n1 vmb dt j j-vvn n1 vvi?) fw-la fw-la fw-la fw-la, n1 np1 pns21 vv2:
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Thou condemnest us before thou mad'st us; Thou didst Destroy us, before we were; and if we die, Even so, Good Lord, For it is thy good pleasure;
Thou Condemnest us before thou Madest us; Thou didst Destroy us, before we were; and if we die, Even so, Good Lord, For it is thy good pleasure;
pns21 vv2 pno12 a-acp pns21 vvd2 pno12; pns21 vdd2 vvi pno12, c-acp pns12 vbdr; cc cs pns12 vvb, av av, j n1, c-acp pn31 vbz po21 j n1;
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Fato volvimur, it is our Destiny;Fato volvimur, it is our Destiny;
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or rather, Est deus in nobis, not a stoicall fate, but thy right hand, and thy strong irresistible Arme hath destroyed us,
or rather, Est deus in nobis, not a stoical fate, but thy right hand, and thy strong irresistible Arm hath destroyed us,
cc av-c, fw-la fw-la p-acp fw-la, xx dt j n1, cc-acp po21 j-jn n1, cc po21 j j n1 vhz vvn pno12,
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and so the expostulation is answered, and the Quare mortemini is nothing else, but mortui estis, why will ye die? that's the Text;
and so the expostulation is answered, and the Quare mortemini is nothing Else, but Deads Ye are, why will you die? that's the Text;
cc av dt n1 vbz vvn, cc dt fw-la fw-la vbz pix av, cc-acp fw-la fw-la, q-crq vmb pn22 vvi? d|vbz dt n1;
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the Glosse is, you are dead already.
the Gloss is, you Are dead already.
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But in the Second place, That this expostulation is true and Hearty, may be seen in the very Nature of God, who is Truth it self;
But in the Second place, That this expostulation is true and Hearty, may be seen in the very Nature of God, who is Truth it self;
cc-acp p-acp dt ord n1, cst d n1 vbz j cc j, vmb vbi vvn p-acp dt j n1 pp-f np1, r-crq vbz n1 pn31 n1;
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who hath but one property, and Quality, saith Trismegistus, and that is Goodness; and therefore cannot bid us live,
who hath but one property, and Quality, Says Trismegistus, and that is goodness; and Therefore cannot bid us live,
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when he intends to kill us:
when he intends to kill us:
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For consider God before man had fallen from him by sin and disobedience, and we shall see nothing but the works of his Goodnesse, and Love.
For Consider God before man had fallen from him by since and disobedience, and we shall see nothing but the works of his goodness, and Love.
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The heavens were the workes of his Fingers;
The heavens were the works of his Fingers;
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For God, saith Aquinas, seeks not the manifestation of his Glory, for his own, but for our sakes; His glory as his Wisdome,
For God, Says Aquinas, seeks not the manifestation of his Glory, for his own, but for our sakes; His glory as his Wisdom,
c-acp np1, vvz np1, vvz xx dt n1 pp-f po31 n1, p-acp po31 d, p-acp p-acp po12 n2; po31 n1 p-acp po31 n1,
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he created Angels, and men, he spake the word, and all was done, NONLATINALPHABET? saith Basil: what necessity was there, that he should thus break forth into Action? who compell'd him? who perswaded him? who was his Counsellor? He was All-sufficient, he created Angels, and men, he spoke the word, and all was done,? Says Basil: what necessity was there, that he should thus break forth into Actium? who compelled him? who persuaded him? who was his Counsellor? He was All-sufficient,
pns31 vvd n2, cc n2, pns31 vvd dt n1, cc d vbds vdn,? vvz np1: r-crq n1 vbds a-acp, cst pns31 vmd av vvi av p-acp n1? q-crq vvd pno31? q-crq vvd pno31? q-crq vbds po31 n1? pns31 vbds j,
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and stood in need of nothing, non quasi Indigens plasmavit Adam, saith Irenaeus, it was not out of any indigencie,
and stood in need of nothing, non quasi Indigens plasmavit Adam, Says Irnaeus, it was not out of any indigency,
cc vvd p-acp n1 pp-f pix, fw-fr fw-la np1 fw-la np1, vvz np1, pn31 vbds xx av pp-f d n1,
(20) sermon (DIV2)
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or Defect in himself, that he made Adam after his Image.
or Defect in himself, that he made Adam After his Image.
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6677
He was all to himself before he made any thing, nor could millions of Worlds have added to him.
He was all to himself before he made any thing, nor could millions of World's have added to him.
pns31 vbds av-d p-acp px31 p-acp pns31 vvd d n1, ccx vmd crd pp-f ng1 vhb vvn p-acp pno31.
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6678
What was it to him, that there were Angels made, or Seraphin, or Cherubin? he gain'd not NONLATINALPHABET, said Aristotle, for there could be no Accession, nothing to heighten his perfection.
What was it to him, that there were Angels made, or Seraphin, or Cherubin? he gained not, said Aristotle, for there could be no Accession, nothing to heighten his perfection.
q-crq vbds pn31 p-acp pno31, cst a-acp vbdr n2 vvn, cc np1, cc n1? pns31 vvd xx, vvd np1, p-acp a-acp vmd vbi dx n1, pix pc-acp vvi po31 n1.
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6679
Did he make the world NONLATINALPHABET, as Athenagor as calls it, as an Instrument to make him Musick? Did he cloth the Lilies,
Did he make the world, as Athenagoras as calls it, as an Instrument to make him Music? Did he cloth the Lilies,
vdd pns31 vvi dt n1, c-acp n1 p-acp vvz pn31, c-acp dt n1 pc-acp vvi pno31 n1? vdd pns31 vvi dt n2,
(20) sermon (DIV2)
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and dresse up Nature in various colours to delight himself? or could he not reigne without man? saith Mirandula? God hath a most free,
and dress up Nature in various colours to delight himself? or could he not Reign without man? Says Mirandula? God hath a most free,
cc vvi a-acp n1 p-acp j n2 pc-acp vvi px31? cc vmd pns31 xx vvi p-acp n1? vvz fw-la? np1 vhz dt av-ds j,
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6681
and powerfull and immutable will, and therefore it was not necessary for him to work, or to begin to work, but when he would;
and powerful and immutable will, and Therefore it was not necessary for him to work, or to begin to work, but when he would;
cc j cc j n1, cc av pn31 vbds xx j p-acp pno31 pc-acp vvi, cc pc-acp vvi pc-acp vvi, cc-acp c-crq pns31 vmd;
(20) sermon (DIV2)
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6682
for he might both will, and not will the Creation of all Things, without any change of his will,
for he might both will, and not will the Creation of all Things, without any change of his will,
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but it pleased him out of his goodness, thus to break forth into Action: will you know the cause, saith the Sceptique, why he made world? NONLATINALPHABET; He was good;
but it pleased him out of his Goodness, thus to break forth into Actium: will you know the cause, Says the Sceptic, why he made world?; He was good;
cc-acp pn31 vvd pno31 av pp-f po31 n1, av pc-acp vvi av p-acp n1: vmb pn22 vvb dt n1, vvz dt j-jn, c-crq pns31 vvd n1?; pns31 vbds j;
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Nihil ineptius, saith one, quam cogitare Deum nihil agentem; Nihil ineptius, Says one, quam cogitare God nihil agentem;
fw-la j, vvz pi, fw-la fw-la fw-la fw-la fw-la;
(20) sermon (DIV2)
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There is nothing more vaine then to conceive that God could be idle, or doing of nothing;
There is nothing more vain then to conceive that God could be idle, or doing of nothing;
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and were it not for his Goodnesse, we could hardly conceive him ad extrà agentem; working any thing out of himself, who was NONLATINALPHABET, All-sufficient, and Blessed for evermore, infinitely happy,
and were it not for his goodness, we could hardly conceive him and extrà agentem; working any thing out of himself, who was, All-sufficient, and Blessed for evermore, infinitely happy,
cc vbdr pn31 xx p-acp po31 n1, pns12 vmd av vvi pno31 cc fw-la fw-la; vvg d n1 av pp-f px31, r-crq vbds, j, cc vvn p-acp av, av-j j,
(20) sermon (DIV2)
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though he had never created the Heaven, and the Earth, though there had neither been Angel or man to worship him;
though he had never created the Heaven, and the Earth, though there had neither been Angel or man to worship him;
cs pns31 vhd av-x vvn dt n1, cc dt n1, cs pc-acp vhd d vbn n1 cc n1 pc-acp vvi pno31;
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but he did all these things because he was good. Bonitas saith Tertul. otium sui non patitur, hinc censetur, si agatur, Goodness is an Active,
but he did all these things Because he was good. Bonitas Says Tertulian otium sui non patitur, hinc censetur, si agatur, goodness is an Active,
cc-acp pns31 vdd d d n2 c-acp pns31 vbds j. fw-la vvz np1 n1 fw-la fw-la fw-la, fw-la fw-la, fw-mi fw-la, n1 vbz dt j,
(20) sermon (DIV2)
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and restlesse quality, and it is not, when it is Idle;
and restless quality, and it is not, when it is Idle;
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it cannot containe it self in it self, and by his Goodness he made man, made him for his Glory,
it cannot contain it self in it self, and by his goodness he made man, made him for his Glory,
pn31 vmbx vvi pn31 n1 p-acp pn31 n1, cc p-acp po31 n1 pns31 vvd n1, vvd pno31 p-acp po31 n1,
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6691
and so to be partaker of his happiness;
and so to be partaker of his happiness;
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(20) sermon (DIV2)
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6714
and Justice, and Power, is with him alwayes, as eternall as himself;
and justice, and Power, is with him always, as Eternal as himself;
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(20) sermon (DIV2)
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then on the sudden rashly fasten what sense he please, and carry away the meaning, not bring one;
then on the sudden rashly fasten what sense he please, and carry away the meaning, not bring one;
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placed him here on earth, to raise him up to Heaven, made him a living soul, ut in vitâ hac compararet vitam, that in this short and Transitory life, he might fit himself for an Abiding City, and in this moment work out Aeternity.
placed him Here on earth, to raise him up to Heaven, made him a living soul, ut in vitâ hac compararet vitam, that in this short and Transitory life, he might fit himself for an Abiding city, and in this moment work out Eternity.
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(20) sermon (DIV2)
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6693
Thus of Himself, God is good, nor can any evill proceed from him; if he frowne, we first move him:
Thus of Himself, God is good, nor can any evil proceed from him; if he frown, we First move him:
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(20) sermon (DIV2)
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6694
if he be angry, we have provoked him; if he come in a Tempest, we have rais'd it;
if he be angry, we have provoked him; if he come in a Tempest, we have raised it;
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(20) sermon (DIV2)
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6695
if he be a consuming fire, we have kindled it; we force him to be, what he would not be;
if he be a consuming fire, we have kindled it; we force him to be, what he would not be;
cs pns31 vbb dt vvg n1, pns12 vhb vvn pn31; pns12 vvb pno31 pc-acp vbi, r-crq pns31 vmd xx vbi;
(20) sermon (DIV2)
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6696
we make him Thunder, who is all Light. Bonitas ingenita, severitas Accidens;
we make him Thunder, who is all Light. Bonitas Ingenita, severitas Accidents;
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6697
Alteram sibi, alteram rei Deus praestitit, saith the Father, his goodnesse is Naturall, his severity (in respect of its Act) Accidentall;Another sibi, Another rei Deus praestitit, Says the Father, his Goodness is Natural, his severity (in respect of its Act) Accidental;
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(20) sermon (DIV2)
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for God may be severe, and yet not punish; for he strikes not till we provoke him;
for God may be severe, and yet not Punish; for he strikes not till we provoke him;
p-acp np1 vmb vbi j, cc av xx vvi; c-acp pns31 vvz xx c-acp pns12 vvb pno31;
(20) sermon (DIV2)
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his Justice, and severity are the same, as everlasting as himself, though he never speak in his wrath, nor draw his sword;
his justice, and severity Are the same, as everlasting as himself, though he never speak in his wrath, nor draw his sword;
po31 n1, cc n1 vbr dt d, c-acp j c-acp px31, cs pns31 av-x vvi p-acp po31 n1, ccx vvi po31 n1;
(20) sermon (DIV2)
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6700
If there were no Hell, yet were he just, and if there were no Abrahams Bosome, yet were he Good;
If there were no Hell, yet were he just, and if there were no Abrahams Bosom, yet were he Good;
cs pc-acp vbdr dx n1, av vbdr pns31 j, cc cs pc-acp vbdr dx np1 n1, av vbdr pns31 j;
(20) sermon (DIV2)
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6701
if there were neither Angel nor men, he were still the Lord, blessed for evermore; in a word, he had been just though he had never been Angry;
if there were neither Angel nor men, he were still the Lord, blessed for evermore; in a word, he had been just though he had never been Angry;
cs pc-acp vbdr dx n1 ccx n2, pns31 vbdr av dt n1, vvn p-acp av; p-acp dt n1, pns31 vhd vbn j cs pns31 vhd av-x vbn j;
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6702
he had been mercifull, though man had not been miscrable, he had been the same God, just,
he had been merciful, though man had not been miscrable, he had been the same God, just,
pns31 vhd vbn j, cs n1 vhd xx vbn j, pns31 vhd vbn dt d np1, j,
(20) sermon (DIV2)
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6703
and good, and mercifull, though sin had not entred in by Adam, nor Death by sinne.
and good, and merciful, though since had not entered in by Adam, nor Death by sin.
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(20) sermon (DIV2)
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6704
God is active in Good, and not in Evill, he cannot doe what he doth detest and hate, he cannot Decree, Ordaine,
God is active in Good, and not in Evil, he cannot do what he does detest and hate, he cannot decree, Ordain,
np1 vbz j p-acp j, cc xx p-acp n-jn, pns31 vmbx vdi q-crq pns31 vdz vvi cc vvi, pns31 vmbx vvi, vvb,
(20) sermon (DIV2)
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6705
or further that, which is most contrary to him;
or further that, which is most contrary to him;
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(20) sermon (DIV2)
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6706
he doth not kill me before all time, and then in time, aske me why I will die? He doth not Condemne me first,
he does not kill me before all time, and then in time, ask me why I will die? He does not Condemn me First,
pns31 vdz xx vvi pno11 p-acp d n1, cc av p-acp n1, vvb pno11 c-crq pns11 vmb vvi? pns31 vdz xx vvb pno11 ord,
(20) sermon (DIV2)
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6707
and then make a Law, that I may break it.
and then make a Law, that I may break it.
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6708
He doth not blow out my Candle, and then punish me for being in the dark.
He does not blow out my Candle, and then Punish me for being in the dark.
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6709
That the conviction of a sinner should be the onely end of his Exhortations, and Expostulations cannot consist with that Goodness, which God is, who when he comes to punish, sacit opus non suum, saith the Prophet, doth not his owne worke, doth a strange work, a strange Act,
That the conviction of a sinner should be the only end of his Exhortations, and Expostulations cannot consist with that goodness, which God is, who when he comes to Punish, sacit opus non suum, Says the Prophet, does not his own work, does a strange work, a strange Act,
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(20) sermon (DIV2)
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6710
an Act that is forced from him, a worke which he would not doe.
an Act that is forced from him, a work which he would not do.
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(20) sermon (DIV2)
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6711
And as he doth not will our Death, so doth he not desire to manifest his Glory in it;
And as he does not will our Death, so does he not desire to manifest his Glory in it;
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(20) sermon (DIV2)
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6712
which (as our Death) proceeds from his secondary, and occasion'd will;
which (as our Death) proceeds from his secondary, and occasioned will;
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(20) sermon (DIV2)
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6715
no Quire of Angels can improve, no raging Devil can diminish his Glory, which in the midst of all the Hallelujahs of Seraphin,
no Choir of Angels can improve, no raging devil can diminish his Glory, which in the midst of all the Hallelujahs of Seraphin,
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(20) sermon (DIV2)
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6716
and Cherubin, in the midst of all the Blasphemies of men and Devills, is still the same;
and Cherubin, in the midst of all the Blasphemies of men and Devils, is still the same;
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(20) sermon (DIV2)
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6717
and his first will is to see it in his Image, in the conformity of our wills to his, where it strives in the perfection of Beauty, rather then when it is decay'd and defaced, rather then in a Damned Spirit;
and his First will is to see it in his Image, in the conformity of our wills to his, where it strives in the perfection of Beauty, rather then when it is decayed and defaced, rather then in a Damned Spirit;
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(20) sermon (DIV2)
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6718
rather in that Saint he would have made, then in that Reprobate, and cursed soul, which he was forced to throw into the lowest pit,
rather in that Saint he would have made, then in that Reprobate, and cursed soul, which he was forced to throw into the lowest pit,
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(20) sermon (DIV2)
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6719
and so to receive his Glory, is, that which he would not have, which he was willing to begin on Earth,
and so to receive his Glory, is, that which he would not have, which he was willing to begin on Earth,
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(20) sermon (DIV2)
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6720
and then have made it perfect and compleat in the highest Heavens. Exinde admortem sed ante ad vitam;
and then have made it perfect and complete in the highest Heavens. From thence admortem sed ante ad vitam;
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(20) sermon (DIV2)
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6721
The sentence of Death was pronounced against man, almost as soon as he was man; but he was first created to life;
The sentence of Death was pronounced against man, almost as soon as he was man; but he was First created to life;
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(20) sermon (DIV2)
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6722
we are punished for being evill, but we were first commanded to be good; his first will is, That we glorify him in our Bodies, and in our soules;
we Are punished for being evil, but we were First commanded to be good; his First will is, That we Glorify him in our Bodies, and in our Souls;
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(20) sermon (DIV2)
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6723
but if we frustrate his loving expectation here, then he rowseth himself up as a mighty man,
but if we frustrate his loving expectation Here, then he rouseth himself up as a mighty man,
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(20) sermon (DIV2)
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6724
and will be avenged of us, and work his Glory, out of that which dishonor'd him,
and will be avenged of us, and work his Glory, out of that which dishonoured him,
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(20) sermon (DIV2)
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6725
and write it with our blood.
and write it with our blood.
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(20) sermon (DIV2)
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6726
In the multitude of the People, is the Glory of a King, saith the wisest of Kings, In the multitude of the People, is the Glory of a King, Says the Wisest of Kings,
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(20) sermon (DIV2)
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6727
and more Glory, if they be obedient to his laws, then if they rebell, and rise up against him;
and more Glory, if they be obedient to his laws, then if they rebel, and rise up against him;
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(20) sermon (DIV2)
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6728
That Common-wealth is more glorious, where every man fills his place, then where the Prisons are filled with Theeves,
That Commonwealth is more glorious, where every man fills his place, then where the Prisons Are filled with Thieves,
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(20) sermon (DIV2)
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6729
and Traytors, and men of Belial; and though the Justice, and wisedome of the King may be seen in these,
and Traitors, and men of Belial; and though the justice, and Wisdom of the King may be seen in these,
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(20) sermon (DIV2)
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6730
yet 'tis more resplendent in those, on whom the Law hath more Power, then the sword.
yet it's more resplendent in those, on whom the Law hath more Power, then the sword.
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(20) sermon (DIV2)
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6731
In Heaven is the glory of God best seen, and his delight is in it;
In Heaven is the glory of God best seen, and his delight is in it;
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(20) sermon (DIV2)
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6732
to see it in the Church of the First-borne, and in the soules of just men made perfect, it is now indeed his will, which primarily was not his will, to see it in the Divel and his Angels.
to see it in the Church of the Firstborn, and in the Souls of just men made perfect, it is now indeed his will, which primarily was not his will, to see it in the devil and his Angels.
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(20) sermon (DIV2)
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6733
For God is best pleased to see his Creature man, to answer to that patte•e, which he hath set up, to be what he should be, and what he intended:
For God is best pleased to see his Creature man, to answer to that patte•e, which he hath Set up, to be what he should be, and what he intended:
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(20) sermon (DIV2)
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6734
And, as every Artificer glories in his work, when he sees it finish't according to the rule,
And, as every Artificer Glories in his work, when he sees it finished according to the Rule,
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(20) sermon (DIV2)
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6735
and that Idea, which he had drawne in his minde;
and that Idea, which he had drawn in his mind;
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(20) sermon (DIV2)
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6736
and as we use to look upon the work of our hands, or witts, with that favour and complacency we doe upon our Children, when they are like us;
and as we use to look upon the work of our hands, or wits, with that favour and complacency we do upon our Children, when they Are like us;
cc c-acp pns12 vvb pc-acp vvi p-acp dt n1 pp-f po12 n2, cc n2, p-acp d n1 cc n1 pns12 vdb p-acp po12 n2, c-crq pns32 vbr av-j pno12;
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so doth God upon man, when he appeares in that shape and forme of Obedience, which he prescrib'd;
so does God upon man, when he appears in that shape and Form of obedience, which he prescribed;
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for then the Glory of God is carried along in the continued streame, and course of all our Actions, breaks forth,
for then the Glory of God is carried along in the continued stream, and course of all our Actions, breaks forth,
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6739
and is seen in every worke of our Hands, is the Eccho of every word we speak, the result of every Thought, that begat that word;
and is seen in every work of our Hands, is the Echo of every word we speak, the result of every Thought, that begat that word;
cc vbz vvn p-acp d n1 pp-f po12 n2, vbz dt n1 pp-f d n1 pns12 vvb, dt n1 pp-f d n1, cst vvd d n1;
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6740
and it is Musick in his eares, which he had rather heare, then the weeping and howling of the Damned, which he will now heare,
and it is Music in his ears, which he had rather hear, then the weeping and howling of the Damned, which he will now hear,
cc pn31 vbz n1 p-acp po31 n2, r-crq pns31 vhd av-c vvi, cs dt j-vvg cc vvg pp-f dt j-vvn, r-crq pns31 vmb av vvi,
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6741
though the time was, when he us'd all fitting meanes to prevent it, even the same meanes, by which he raised those, who now glorify him in the Highest Heaven.
though the time was, when he used all fitting means to prevent it, even the same means, by which he raised those, who now Glorify him in the Highest Heaven.
cs dt n1 vbds, c-crq pns31 vvd d j-vvg n2 pc-acp vvi pn31, av dt d n2, p-acp r-crq pns31 vvd d, r-crq av vvi pno31 p-acp dt js n1.
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6742
God then, is no way willing we should die; not by his Naturall will which is his prime, and antecedent will;
God then, is no Way willing we should die; not by his Natural will which is his prime, and antecedent will;
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for Death cannot issue from the Fountaine of Life, and by this will was the Creature made in the beginning,
for Death cannot issue from the Fountain of Life, and by this will was the Creature made in the beginning,
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and by this preserved ever since;
and by this preserved ever since;
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by this are administred all the meanes to bring it to that perfection and happiness for which it was first made;
by this Are administered all the means to bring it to that perfection and happiness for which it was First made;
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6746
for the goodness of God it was, which first gave a being to man, and then adopted him in spe• … reg• … i, design'd him for immortality,
for the Goodness of God it was, which First gave a being to man, and then adopted him in spe• … reg• … i, designed him for immortality,
p-acp dt n1 pp-f np1 pn31 vbds, r-crq ord vvd dt n1 p-acp n1, cc av vvn pno31 p-acp n1 … n1 … sy, vvd pno31 p-acp n1,
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6747
and gave him a Law, by the fulfilling of which, he might have a Tast of that Joy and Happinesse, which he from all Eternity possest.
and gave him a Law, by the fulfilling of which, he might have a Taste of that Joy and Happiness, which he from all Eternity possessed.
cc vvd pno31 dt n1, p-acp dt j-vvg pp-f r-crq, pns31 vmd vhi dt n1 pp-f d n1 cc n1, r-crq pns31 p-acp d n1 vvn.
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6748
And therefore secondly, not voluntate praecepti, not by his will exprest in his command, in his precepts, and Laws;
And Therefore secondly, not voluntate Precepts, not by his will expressed in his command, in his Precepts, and Laws;
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6749
For under Christ, this will of his is the onely destroyer of Death, and being kept and observ'd, swallows it up in victory;
For under christ, this will of his is the only destroyer of Death, and being kept and observed, Swallows it up in victory;
c-acp p-acp np1, d n1 pp-f png31 vbz dt j n1 pp-f n1, cc vbg vvn cc vvn, vvz pn31 a-acp p-acp n1;
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6750
for how can Death touch him, who is made like unto the living Lord? or how should Hell receive him, whose conversation is in heaven? If we do them, we shall even live in them, saith the Prophet,
for how can Death touch him, who is made like unto the living Lord? or how should Hell receive him, whose Conversation is in heaven? If we do them, we shall even live in them, Says the Prophet,
c-acp q-crq vmb n1 vvi pno31, r-crq vbz vvn av-j p-acp dt j-vvg n1? cc q-crq vmd n1 vvi pno31, rg-crq n1 vbz p-acp n1? cs pns12 vdb pno32, pns12 vmb av vvi p-acp pno32, vvz dt n1,
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6751
and he repeats it often, as if Life were as inseparable from them, as it is from the living God himself, by which,
and he repeats it often, as if Life were as inseparable from them, as it is from the living God himself, by which,
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as he is life in himself, so to man, whom he had made, he brought life and immortality to light.
as he is life in himself, so to man, whom he had made, he brought life and immortality to Light.
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6753
And these his Precepts are defluxions from him, the proper issue of his naturall and primitive desire, of that generall Love of goodwill which he did beare to his Creature,
And these his Precepts Are defluxions from him, the proper issue of his natural and primitive desire, of that general Love of goodwill which he did bear to his Creature,
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and rather the last then the former; for God indeed permits sinne, but withall forbids it;
and rather the last then the former; for God indeed permits sin, but withal forbids it;
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6754
and the only way to draw on that love of Friendship, that neerer Relation by which we are one with him, and he with us, by which he calls us his Children,
and the only Way to draw on that love of Friendship, that nearer Relation by which we Are one with him, and he with us, by which he calls us his Children,
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and we cry Abba, Father; his first will ordain'd us for good, his second will was publisht,
and we cry Abba, Father; his First will ordained us for good, his second will was published,
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and set up as a light, to bring us to that good, for which we were made and created.
and Set up as a Light, to bring us to that good, for which we were made and created.
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6757
But we are told, there is in God, voluntas permissionis, a permissive will, or a will of permission;
But we Are told, there is in God, Voluntas permissionis, a permissive will, or a will of permission;
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and indeed some have made great use of this wo•d permission;
and indeed Some have made great use of this wo•d permission;
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6759
and have made it of the same necessitating power and efficacy, with that, by which God made the Heavens and the Earth,
and have made it of the same necessitating power and efficacy, with that, by which God made the Heavens and the Earth,
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6760
for we find it in Terminis, in their writings, positâ peccati permissione, necesse est ut peccatum eveniat, that upon the permission of sinne, it must necessarily follow, that sinne must be committed;
for we find it in Terminis, in their writings, positâ peccati permission, Necessary est ut peccatum eveniat, that upon the permission of sin, it must necessarily follow, that sin must be committed;
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6761
They call it permission, but before they winde up their Discourses, the word, I know not by what Logick,
They call it permission, but before they wind up their Discourses, the word, I know not by what Logic,
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or Grammar hath more significations put upon it, then God or nature ever gave it.
or Grammar hath more significations put upon it, then God or nature ever gave it.
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Romani ubi solitudinem faciunt, pacem appellant, say the Ancient Britons in Tacitus, The Romanes, where by Fire and Sword they lay the Land waste, Romani ubi solitudinem faciunt, pacem appellant, say the Ancient Britons in Tacitus, The Romans, where by Fire and Sword they lay the Land waste,
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6764
and Turne all to a Wildernesse, call it Peace, so here the word is permission, but currente rotâ, whilst they are hot,
and Turn all to a Wilderness, call it Peace, so Here the word is permission, but current rotâ, while they Are hight,
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6765
and busy in their work, at last it is, Excitation, stirring up, Inclining, hardning, permittere is no lesse then Impellere, permission is Compulsion,
and busy in their work, At last it is, Excitation, stirring up, Inclining, hardening, Permit is no less then Impellere, permission is Compulsion,
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& by their Chymistry, they are able to extract all this out of this one word and more,
& by their Chemistry, they Are able to extract all this out of this one word and more,
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6767
as, That God will have that done, which he forbids us to doe; God doth not will, what he tells us, he doth will;
as, That God will have that done, which he forbids us to do; God does not will, what he tells us, he does will;
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6768
That some are cast asleep from all eternity, that they may be Hardned, and all this with them is but permission. And to make this Good, we are told That God hath on purpose created some men with an intent to permit them to fall into sin? and this at first sight is a faire Proposition, that carries Truth written in the very forehead,
That Some Are cast asleep from all eternity, that they may be Hardened, and all this with them is but permission. And to make this Good, we Are told That God hath on purpose created Some men with an intent to permit them to fallen into since? and this At First sighed is a fair Proposition, that carries Truth written in the very forehead,
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6769
but indeed it is deceitfull upon the weights, one thing is said, and another meant.
but indeed it is deceitful upon the weights, one thing is said, and Another meant.
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6770
God hath created some, and why some, and not all? for no doubt the condition of Creation is the same in all.God hath created Some, and why Some, and not all? for no doubt the condition of Creation is the same in all.
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6771
And why with a purpose to permit them to fall into sinne? did he not also create them with a purpose, that they should walk in his Commandements? Certainly both,
And why with a purpose to permit them to fallen into sin? did he not also create them with a purpose, that they should walk in his commandments? Certainly both,
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(20) sermon (DIV2)
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6773
but he permits, nay he commands us to doe his will. Permission lookes upon both, both upon sinne, and upon Obedience;
but he permits, nay he commands us to do his will. Permission looks upon both, both upon sin, and upon obedience;
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6774
on the one side it meets with a check, on the other with a Command, That we may not doe what is but permitted,
on the one side it meets with a check, on the other with a Command, That we may not do what is but permitted,
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6775
and Forbidden, and that we may yeeld ready Obedience to that which is not permitted onely, but commanded.
and Forbidden, and that we may yield ready obedience to that which is not permitted only, but commanded.
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6776
It was a Custome amongst the Ancients NONLATINALPHABET, to number and cast up their Accounts with their fingers, as we do by Figures and Counters, whence Orontes the Persian was wont to say, Eundem digitum nunc Decem millia, nunc unum ostendere, that the same finger with some alteration and change, did now signifie Ten thousand,
It was a Custom among the Ancients, to number and cast up their Accounts with their fingers, as we do by Figures and Counters, whence Orontes the Persian was wont to say, Eundem Digit nunc Decem millia, nunc Unum ostendere, that the same finger with Some alteration and change, did now signify Ten thousand,
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6777
and in another posture and motion but one;
and in Another posture and motion but one;
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6778
The same use some men have made of this word permission, which they did of their fingers.
The same use Some men have made of this word permission, which they did of their fingers.
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6779
In its true sense, and naturall place, it can signifie no more then this, A purpose of God, not to Intercede by his Omnipotency, and hinder the committing of those sinnes, which if he permitted not, could not once have a being:
In its true sense, and natural place, it can signify no more then this, A purpose of God, not to Intercede by his Omnipotency, and hinder the committing of those Sins, which if he permitted not, could not once have a being:
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6780
but men have learnt so to place it, that it shall stand for Ten Thousand;
but men have learned so to place it, that it shall stand for Ten Thousand;
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6781
for Inclination, and excitation, and induration, and all these Fearfull expressions, which leave men chain'd and Fetter'd with an Inevitable necessity of sinning,
for Inclination, and excitation, and induration, and all these Fearful expressions, which leave men chained and Fettered with an Inevitable necessity of sinning,
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6782
and so make that, which in God is but merely permission, infallibly effective, and so damne men with gentler Language, and in a soster phrase;
and so make that, which in God is but merely permission, infallibly effective, and so damn men with Gentler Language, and in a soster phrase;
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6783
he permits them; That he doth, that he must doe; but their meaning is, His absolute will is, that they should die;
he permits them; That he does, that he must do; but their meaning is, His absolute will is, that they should die;
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6784
and let them shift as they please, and wind and Turne themselves to slip out of reach;
and let them shift as they please, and wind and Turn themselves to slip out of reach;
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6785
after all Defalcations and substractions they can make, it will arise neere to this Summe, which I am almost afraid to give you, That God is willing we should die.
After all Defalcations and substractions they can make, it will arise near to this Sum, which I am almost afraid to give you, That God is willing we should die.
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6786
For to this purpose, they bring in also Gods Providence; To this purpose? I should have said, To none at all;
For to this purpose, they bring in also God's Providence; To this purpose? I should have said, To none At all;
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6787
For though God rule the world, NONLATINALPHABET, by this Law of Providence, as Nazianz. calls it,
For though God Rule the world,, by this Law of Providence, as Nazianz calls it,
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6788
though he disposeth and ordereth all things, and all actions of men, yet he layes not any Law of Necessity upon all things.
though he Disposeth and Ordereth all things, and all actions of men, yet he lays not any Law of Necessity upon all things.
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6789
Some effects he hath fitted with necessary causes, that they may infallibly fall out, saith Aquinas, and to other effects, which in their owne nature are contingent, he hath applyed Contingent Causes, some effects he hath fitted with necessary Causes, that they may infallibly fallen out, Says Aquinas, and to other effects, which in their own nature Are contingent, he hath applied Contingent Causes,
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6810
for we must give him leave, who made the world, to govern it:
for we must give him leave, who made the world, to govern it:
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6790
so that, that shall fall out Necessarily, which his Providence hath so disposed of, and that Contingently, which he hath left in a Contingency;
so that, that shall fallen out Necessarily, which his Providence hath so disposed of, and that Contingently, which he hath left in a Contingency;
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and both these in the nature of things necessary and Contingent are within the verge and rule of his Providence,
and both these in the nature of things necessary and Contingent Are within the verge and Rule of his Providence,
cc d d p-acp dt n1 pp-f n2 j cc j vbr p-acp dt n1 cc n1 pp-f po31 n1,
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and he alters them not, but extrà ordinem, when he would doe some extraordinary worke, when he would work a Miracle.
and he alters them not, but extrà ordinem, when he would do Some extraordinary work, when he would work a Miracle.
cc pns31 vvz pno32 xx, cc-acp fw-la fw-la, c-crq pns31 vmd vdi d j n1, c-crq pns31 vmd vvi dt n1.
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6793
The Sunne knoweth his seasons, and the Moon its going down, and this in a constant and unchangeable course,
The Sun Knoweth his seasons, and the Moon its going down, and this in a constant and unchangeable course,
dt n1 vvz po31 n2, cc dt n1 po31 vvg a-acp, cc d p-acp dt j cc j-u n1,
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but yet he commanded the Sunne to stand still in Gibeon, and the Moon in the valley of Ajalon. But then, I think, all Events are not as necessary,
but yet he commanded the Sun to stand still in Gibeon, and the Moon in the valley of Ajalon. But then, I think, all Events Are not as necessary,
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as the change of the Moon, or the setting of the Sunne, for all have not so necessary causes:
as the change of the Moon, or the setting of the Sun, for all have not so necessary Causes:
c-acp dt n1 pp-f dt n1, cc dt n-vvg pp-f dt n1, p-acp d vhb xx av j n2:
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unlesse you will say, to walk or stand, to be rich or poore, to fall in battell,
unless you will say, to walk or stand, to be rich or poor, to fallen in battle,
cs pn22 vmb vvi, pc-acp vvi cc vvi, pc-acp vbi j cc j, pc-acp vvi p-acp n1,
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6797
or to conquer, are as necessary effects as Darknesse, when the Sun sets, or Light, when it riseth in our Horison:
or to conquer, Are as necessary effects as Darkness, when the Sun sets, or Light, when it Riseth in our Horison:
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And this indeed may bring in a new kind of Predestination, to walke or stand, to Riches,
And this indeed may bring in a new kind of Predestination, to walk or stand, to Riches,
cc d av vmb vvi p-acp dt j n1 pp-f n1, pc-acp vvi cc vvi, p-acp n2,
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and Poverty, to Victory and Captivity, as well as to Everlasting life, and everlasting perdition.
and Poverty, to Victory and Captivity, as well as to Everlasting life, and everlasting perdition.
cc n1, p-acp n1 cc n1, c-acp av c-acp p-acp j n1, cc j n1.
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6800
But, posito, sed non concesso, Let us suppose it, though we grant it not, That the Providence of God hath laid a Necessity upon such Events as these,
But, Placed, sed non concesso, Let us suppose it, though we grant it not, That the Providence of God hath laid a Necessity upon such Events as these,
p-acp, av, fw-la fw-la fw-it, vvb pno12 vvi pn31, cs pns12 vvb pn31 xx, cst dt n1 pp-f np1 vhz vvn dt n1 p-acp d n2 c-acp d,
(20) sermon (DIV2)
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yet it doth not certainly upon those Actions which concerne our everlasting welfare, which either raise us up to heaven,
yet it does not Certainly upon those Actions which concern our everlasting welfare, which either raise us up to heaven,
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or cast us downe to destruction.
or cast us down to destruction.
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6803
It were not much material (at least a good Christian might think so) whether we sit or walke,
It were not much material (At least a good Christian might think so) whither we fit or walk,
pn31 vbdr xx av-d j-jn (p-acp ds dt j njp vmd vvi av) cs pns12 vvb cc vvi,
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whether he predetermine that we be rich or poor, that we Conquer or be overcome:
whither he predetermine that we be rich or poor, that we Conquer or be overcome:
cs pns31 vvb cst pns12 vbb j cc j, cst pns12 vvb cc vbi vvn:
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6805
what is it to me, though the Sun stand still, if my feet be at Liberty, to runne the wayes of Gods Commandements? what is it to me,
what is it to me, though the Sun stand still, if my feet be At Liberty, to run the ways of God's commandments? what is it to me,
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if the Moon should start out of his Sphere, if I lose not the sight of that brightness, which should direct me in my way to blisse? what were it to me,
if the Moon should start out of his Sphere, if I loose not the sighed of that brightness, which should Direct me in my Way to bliss? what were it to me,
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6807
if I were necessitated to Beggary, so I be not a predestinate Bankrupt in the City of the Lord? Let him doe what he will in Heaven and in earth; Let the Sun goe back;
if I were necessitated to Beggary, so I be not a predestinate Bankrupt in the city of the Lord? Let him do what he will in Heaven and in earth; Let the Sun go back;
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(20) sermon (DIV2)
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6808
let the Starres lose their light, let the Wheele of Nature move in a contrary way, Let the pillars of the world be shaken;
let the Stars loose their Light, let the Wheel of Nature move in a contrary Way, Let the pillars of the world be shaken;
vvb dt n2 vvb po32 n1, vvb dt n1 pp-f n1 vvi p-acp dt j-jn n1, vvb dt n2 pp-f dt n1 vbb vvn;
(20) sermon (DIV2)
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6809
Let him doe what he will; It concerns us not further then that we say, Amen, so be it;
Let him do what he will; It concerns us not further then that we say, Amen, so be it;
vvb pno31 vdi r-crq pns31 vmb; pn31 vvz pno12 xx av-jc cs cst pns12 vvb, uh-n, av vbb pn31;
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6811
If all other Events and Actions were necessary, we might well sit down, and lay our hands upon our mouth;
If all other Events and Actions were necessary, we might well fit down, and lay our hands upon our Mouth;
cs d j-jn n2 cc n2 vbdr j, pns12 vmd av vvi a-acp, cc vvb po12 n2 p-acp po12 n1;
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6812
But here 'tis est de totâ possessione, we speak not of Riches and Poverty, or faire weather and tempests,
But Here it's est de totâ possession, we speak not of Riches and Poverty, or fair weather and tempests,
cc-acp av pn31|vbz fw-fr fw-fr fw-la n1, pns12 vvb xx pp-f n2 cc n1, cc j n1 cc n2,
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6813
but of Everlasting life, and everlasting Damnation;
but of Everlasting life, and everlasting Damnation;
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and to entitle God either directly or indirectly, to the sinnes and death of wicked men,
and to entitle God either directly or indirectly, to the Sins and death of wicked men,
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6815
so to lay the Scene, that it shall appeare, though mask'd and vail'd with limitations and distinctions,
so to lay the Scene, that it shall appear, though masked and veiled with limitations and Distinctions,
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and though they be not positive, yet leave such Premises, out of which this conclusion may easily be drawne, is a high reproach to Gods Infinite Goodnesse, a Blasphemy, however men wipe their mouthes after it, of the greatest magnitude (not to speak the worst) it is to stand up,
and though they be not positive, yet leave such Premises, out of which this conclusion may Easily be drawn, is a high reproach to God's Infinite goodness, a Blasphemy, however men wipe their mouths After it, of the greatest magnitude (not to speak the worst) it is to stand up,
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(20) sermon (DIV2)
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6817
and contradict him to his face, and when he swears, he would not have us die, to proclame it to all the world, that there be Thousands whom he hath killed already,
and contradict him to his face, and when he swears, he would not have us die, to proclaim it to all the world, that there be Thousands whom he hath killed already,
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(20) sermon (DIV2)
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6818
and destroyed before they were, and so Decreed to doe that from all Eternity, which in Time, he swore he would not doe.
and destroyed before they were, and so Decreed to do that from all Eternity, which in Time, he swore he would not do.
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6819
I speak not this to rake the Ashes of any of those who are dead, who either maintained or favoured this Opinion,
I speak not this to rake the Ashes of any of those who Are dead, who either maintained or favoured this Opinion,
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6820
nor to stirr the Choler of any man living, who may love this Child for the Fathers sake;
nor to stir the Choler of any man living, who may love this Child for the Father's sake;
ccx pc-acp vvi dt n1 pp-f d n1 vvg, r-crq vmb vvi d n1 p-acp dt ng1 n1;
(20) sermon (DIV2)
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6821
but for the honor of God, and his everlasting goodnesse, which I conceive to be strangely violated by this Doctrine of Efficacious permission,
but for the honour of God, and his everlasting Goodness, which I conceive to be strangely violated by this Doctrine of Efficacious permission,
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6822
or by that shift and evasion of a positive efficiency joyn'd (as it is said) inseparably with this permission of sinne, which is so farre from colouring it over,
or by that shift and evasion of a positive efficiency joined (as it is said) inseparably with this permission of sin, which is so Far from colouring it over,
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(20) sermon (DIV2)
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6823
or giving any lovelinesse to it, that it renders it more horrid and deformed, and is the louder blasphemy of the two, which clothes,
or giving any loveliness to it, that it renders it more horrid and deformed, and is the Louder blasphemy of the two, which clothes,
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6824
as it were, a Devil, with Light, which yet breaks through it, and rages as much,
as it were, a devil, with Light, which yet breaks through it, and rages as much,
c-acp pn31 vbdr, dt n1, p-acp n1, r-crq av vvz p-acp pn31, cc vvz a-acp av-d,
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6825
as if he had been in his owne shape.
as if he had been in his own shape.
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6826
Permission is a faire word, and bodes no harm, but yet it breathes forth that poysonous exhalation, which kills us;Permission is a fair word, and bodes no harm, but yet it breathes forth that poisonous exhalation, which kills us;
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(20) sermon (DIV2)
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6827
for but to be permitted to sinne, is to be a child appointed to death; The Ancients, especially the Athenians, did account some words ominous,
for but to be permitted to sin, is to be a child appointed to death; The Ancients, especially the Athenians, did account Some words ominous,
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(20) sermon (DIV2)
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6828
and therefore they never us'd to speak them; NONLATINALPHABET, they call'd NONLATINALPHABET, and NONLATINALPHABET;
and Therefore they never used to speak them;, they called, and;
cc av pns32 av-x vvd pc-acp vvi pno32;, pns32 vvd, cc;
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6829
The Prison they called the House, The Hangman, the Common Officer, and the like, and the Romanes would not once mention Death,
The Prison they called the House, The Hangman, the Common Officer, and the like, and the Romans would not once mention Death,
dt n1 pns32 vvd dt n1, dt n1, dt j n1, cc dt j, cc dt njp2 vmd xx a-acp vvi n1,
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6830
or say, their friend was dead, but Humanitùs illi Accidit, we may render it in the Scripture Phrase;
or say, their friend was dead, but Humanitùs illi Accidit, we may render it in the Scripture Phrase;
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(20) sermon (DIV2)
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6832
Religion should perswade us, to think, that some words there be, which we should be afraid to mention, when we speake of God:
Religion should persuade us, to think, that Some words there be, which we should be afraid to mention, when we speak of God:
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(20) sermon (DIV2)
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6833
Excitacion to sinne, Inclination, Induration, Reprobation, as they are used, are NONLATINALPHABET, ill-boading words, but yet we must not, with the Heathen onely change the language,Excitation to sin, Inclination, Induration, Reprobation, as they Are used, Are, ill-boding words, but yet we must not, with the Heathen only change the language,
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(20) sermon (DIV2)
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6834
and meane the same thing, and call it Permission, when our whole Discourse drives this way, to bring it forward,
and mean the same thing, and call it Permission, when our Whole Discourse drives this Way, to bring it forward,
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6835
and set it up for a flat and Absolute Compulsion: for this is but to plough the wind, to make a way, which • … oses of it self,
and Set it up for a flat and Absolute Compulsion: for this is but to plough the wind, to make a Way, which • … oses of it self,
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(20) sermon (DIV2)
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6836
as soone as it is made; this is not to Teach men, but to amaze them.
as soon as it is made; this is not to Teach men, but to amaze them.
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6837
Sermo per deflexus, & anfractus veritarem po•rus qu• … il, quam ostendit, saith Hilary; when men broach these contradictions to known and common Principles,Sermon per deflexus, & anfractus veritarem po•rus qu• … il, quam ostendit, Says Hilary; when men broach these contradictions to known and Common Principles,
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(20) sermon (DIV2)
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6838
when they make these Meanders, these windings and turnings, in their Discourses, they make it also apparent, that they are still in their search,
when they make these Meanders, these windings and turnings, in their Discourses, they make it also apparent, that they Are still in their search,
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(20) sermon (DIV2)
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6839
and have not yet found out the Truth.
and have not yet found out the Truth.
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(20) sermon (DIV2)
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6840
Let us therefore, Fontem à Capite f•dere, as neere as we can, lay open the ground of this mistake and Error,
Let us Therefore, Fontem à Capite f•dere, as near as we can, lay open the ground of this mistake and Error,
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(20) sermon (DIV2)
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6841
and we shall find it to be an error, as great as this, and hath the same tast and relish with the fountaine from whence it flowed.
and we shall find it to be an error, as great as this, and hath the same taste and relish with the fountain from whence it flowed.
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(20) sermon (DIV2)
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6842
For they who make Gods will, which is but permissive, Effective, at the very mention of Gods will, Think of that absolute will of his, which cannot be resisted, by which he made the Heavens,
For they who make God's will, which is but permissive, Effective, At the very mention of God's will, Think of that absolute will of his, which cannot be resisted, by which he made the Heavens,
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(20) sermon (DIV2)
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6843
and the earth, and so acknowledge no will of God but that which is absolute and effective,
and the earth, and so acknowledge no will of God but that which is absolute and effective,
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(20) sermon (DIV2)
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6844
as if that will of his, by which he would have us doe something, were the same with that, by which he will doe something himself,
as if that will of his, by which he would have us do something, were the same with that, by which he will do something himself,
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(20) sermon (DIV2)
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6845
and so in effect, make not onely the Conversion, but the Induration of a sinner the worke of his Omnipotency.
and so in Effect, make not only the Conversion, but the Induration of a sinner the work of his Omnipotency.
cc av p-acp n1, vvb xx av-j dt n1, cc-acp dt n1 pp-f dt n1 dt n1 pp-f po31 n1.
(20) sermon (DIV2)
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6846
But were not men blind to all objects, but those they delight to look on, they might easily discerne a great difference;
But were not men blind to all objects, but those they delight to look on, they might Easily discern a great difference;
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(20) sermon (DIV2)
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6847
and that Gods will is broken every Day.
and that God's will is broken every Day.
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(20) sermon (DIV2)
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6848
His Natural Desire, which is his will to save mankind, is that fulfilled? if it were, there could be no Hell at all.
His Natural Desire, which is his will to save mankind, is that fulfilled? if it were, there could be no Hell At all.
po31 j n1, r-crq vbz po31 n1 pc-acp vvi n1, vbz d vvn? cs pn31 vbdr, pc-acp vmd vbi dx n1 p-acp d.
(20) sermon (DIV2)
445
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6849
His command, that is, his will, what moment is there, wherein that is not resisted? we are those Divells which kindle that fire, which he made not for us;
His command, that is, his will, what moment is there, wherein that is not resisted? we Are those Devils which kindle that fire, which he made not for us;
po31 n1, cst vbz, po31 n1, r-crq n1 vbz a-acp, c-crq d vbz xx vvn? pns12 vbr d n2 r-crq vvb d n1, r-crq pns31 vvd xx p-acp pno12;
(20) sermon (DIV2)
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6850
we are those sonnes of Anak, those Gyant-like fighters against Heaven, which break his Commands with as great ease,
we Are those Sons of Anak, those Giantlike fighters against Heaven, which break his Commands with as great ease,
pns12 vbr d n2 pp-f np1, d j n2 p-acp n1, r-crq vvb po31 vvz p-acp c-acp j n1,
(20) sermon (DIV2)
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6851
as Samson dip his Threads of Towe.
as samson dip his Threads of Tow.
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6852
We are like those Leviathans, which break the bounds which he hath set us, that esteem Iron as straw, with whom his Threatnings, which he darts at us, are accounted as stubble,
We Are like those Leviathans, which break the bounds which he hath Set us, that esteem Iron as straw, with whom his Threatenings, which he darts At us, Are accounted as stubble,
pns12 vbr av-j d np2, r-crq vvb dt n2 r-crq pns31 vhz vvn pno12, cst vvb n1 p-acp n1, p-acp ro-crq po31 n2-vvg, r-crq pns31 vvz p-acp pno12, vbr vvn p-acp n1,
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6853
and can we, who so often break his will, say, That his will is alwayes fulfilled?
and can we, who so often break his will, say, That his will is always fulfilled?
cc vmb pns12, r-crq av av vvi po31 n1, vvb, cst po31 n1 vbz av vvn?
(20) sermon (DIV2)
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6854
For againe, we must not imagine, That all things that are done in the world, are the worke of his hand,
For again, we must not imagine, That all things that Are done in the world, Are the work of his hand,
c-acp av, pns12 vmb xx vvi, cst d n2 cst vbr vdn p-acp dt n1, vbr dt n1 pp-f po31 n1,
(20) sermon (DIV2)
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6855
or the effect of that Power by which he brings mighty things to passe, nor can we so much forget God and his Goodness,
or the Effect of that Power by which he brings mighty things to pass, nor can we so much forget God and his goodness,
cc dt n1 pp-f d n1 p-acp r-crq pns31 vvz j n2 pc-acp vvi, ccx vmb pns12 av av-d vvi np1 cc po31 n1,
(20) sermon (DIV2)
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6856
as to imagine, that upon every Action of man, he hath set a Dixit, & factum est, he spake the word, and it was done, he commanded, and it became Necessary;
as to imagine, that upon every Actium of man, he hath Set a Dixit, & factum est, he spoke the word, and it was done, he commanded, and it became Necessary;
c-acp pc-acp vvi, cst p-acp d n1 pp-f n1, pns31 vhz vvn dt fw-la, cc fw-la fw-la, pns31 vvd dt n1, cc pn31 vbds vdn, pns31 vvd, cc pn31 vvd j;
(20) sermon (DIV2)
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6857
for some Actions there be, which God doth neither absolutely will, nor powerfully resist, but in his Wisedome permitteth to be done, which otherwise could not be done, but by his permission;
for Some Actions there be, which God does neither absolutely will, nor powerfully resist, but in his Wisdom permitteth to be done, which otherwise could not be done, but by his permission;
p-acp d n2 pc-acp vbi, r-crq np1 vdz av-dx av-j vmb, ccx av-j vvi, cc-acp p-acp po31 n1 vvz pc-acp vbi vdn, r-crq av vmd xx vbi vdn, cc-acp p-acp po31 n1;
(20) sermon (DIV2)
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6858
nor doth this will of permission fall crosse with any other will of his; not with his absolute will, for he absolutely permitteth them;
nor does this will of permission fallen cross with any other will of his; not with his absolute will, for he absolutely permitteth them;
ccx vdz d n1 pp-f n1 vvb n1 p-acp d j-jn n1 pp-f png31; xx p-acp po31 j vmb, c-acp pns31 av-j vvz pno32;
(20) sermon (DIV2)
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6859
not with his primary and Naturall will;
not with his primary and Natural will;
xx p-acp po31 n1 cc j n1;
(20) sermon (DIV2)
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6860
for though by his Naturall will, he would bring men to happinesse, though he forbid sinne,
for though by his Natural will, he would bring men to happiness, though he forbid sin,
c-acp cs p-acp po31 j n1, pns31 vmd vvi n2 p-acp n1, cs pns31 vvb n1,
(20) sermon (DIV2)
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6861
though he detest it, as that which is most contrary to his very nature, and which makes men Divels and Enemies to him;
though he detest it, as that which is most contrary to his very nature, and which makes men Devils and Enemies to him;
cs pns31 vvb pn31, c-acp d r-crq vbz av-ds j-jn p-acp po31 j n1, cc r-crq vvz n2 n2 cc n2 p-acp pno31;
(20) sermon (DIV2)
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6862
yet he may Justly permit it; and the reason is plaine.
yet he may Justly permit it; and the reason is plain.
av pns31 vmb av-j vvi pn31; cc dt n1 vbz j.
(20) sermon (DIV2)
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6863
For man is not as God, qui sibi sufficit ad beatitudinem, who is all-sufficient and Happinesse it self,
For man is not as God, qui sibi sufficit ad beatitudinem, who is All-sufficient and Happiness it self,
p-acp n1 vbz xx p-acp np1, fw-fr fw-la fw-la fw-la fw-la, r-crq vbz j cc n1 pn31 n1,
(20) sermon (DIV2)
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6864
and therefore was placed in an Estate, where he might work out his owne Happinesse, but still with a Possibility of being miserable.
and Therefore was placed in an Estate, where he might work out his own Happiness, but still with a Possibility of being miserable.
cc av vbds vvn p-acp dt n1, c-crq pns31 vmd vvi av po31 d n1, cc-acp av p-acp dt n1 pp-f vbg j.
(20) sermon (DIV2)
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6865
And herein was the Goodnesse and Wisedome of God made visible;
And herein was the goodness and Wisdom of God made visible;
cc av vbds dt n1 cc n1 pp-f np1 vvd j;
(20) sermon (DIV2)
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6866
and as from his goodnesse it is, that he loved his Creature, so in his goodnesse and Wisedome he placed before him Good and evill, that he might lay hold on Happinesse,
and as from his Goodness it is, that he loved his Creature, so in his Goodness and Wisdom he placed before him Good and evil, that he might lay hold on Happiness,
cc c-acp p-acp po31 n1 pn31 vbz, cst pns31 vvd po31 n1, av p-acp po31 n1 cc n1 pns31 vvd p-acp pno31 j cc j-jn, cst pns31 vmd vvi n1 p-acp n1,
(20) sermon (DIV2)
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6867
and be good willingly, and not of Necessity.
and be good willingly, and not of Necessity.
cc vbi j av-j, cc xx pp-f n1.
(20) sermon (DIV2)
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6868
For it is Impossible for any Finite Creature who hath not his completenes, his perfection in himself, to purchase heaven,
For it is Impossible for any Finite Creature who hath not his completenes, his perfection in himself, to purchase heaven,
p-acp pn31 vbz j p-acp d j n1 r-crq vhz xx po31 n1, po31 n1 p-acp px31, pc-acp vvi n1,
(20) sermon (DIV2)
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6869
but upon such termes, as that he might have lost it, nor to lose it, but upon such Termes, as that he might have took it by violence.
but upon such terms, as that he might have lost it, nor to loose it, but upon such Terms, as that he might have took it by violence.
cc-acp p-acp d n2, c-acp cst pns31 vmd vhi vvn pn31, ccx pc-acp vvi pn31, cc-acp p-acp d n2, c-acp cst pns31 vmd vhi vvd pn31 p-acp n1.
(20) sermon (DIV2)
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6870
For every Law, as it supposeth a possibility of being kept, so doth it also a possibility of being broken, which cannot be without permission of sinne, Lex justo non est posita, if Goodnesse had been as Essentiall to man,
For every Law, as it Supposeth a possibility of being kept, so does it also a possibility of being broken, which cannot be without permission of sin, Lex Justo non est Posita, if goodness had been as Essential to man,
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(20) sermon (DIV2)
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6871
as his Nature and soule by which he is;
as his Nature and soul by which he is;
c-acp po31 n1 cc n1 p-acp r-crq pns31 vbz;
(20) sermon (DIV2)
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6872
if God had interceded by his Omnipotency, and by an irresistible force, kept sinne from entring into the world;
if God had interceded by his Omnipotency, and by an irresistible force, kept sin from entering into the world;
cs np1 vhd vvd p-acp po31 n1, cc p-acp dt j n1, vvd n1 p-acp vvg p-acp dt n1;
(20) sermon (DIV2)
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6873
The Jewes had not heard the noise of the Trumpet under the Law, nor the Disciples the Sermon on the Mount under the Gospel;
The Jews had not herd the noise of the Trumpet under the Law, nor the Disciples the Sermon on the Mount under the Gospel;
dt np2 vhd xx vvn dt n1 pp-f dt n1 p-acp dt n1, ccx dt n2 dt n1 p-acp dt n1 p-acp dt n1;
(20) sermon (DIV2)
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6874
there had been no use of the Comfortable breath of his Promises, nor the Terror of his Threatnings;
there had been no use of the Comfortable breath of his Promises, nor the Terror of his Threatenings;
a-acp vhd vbn dx n1 pp-f dt j n1 pp-f png31 vvz, ccx dt n1 pp-f po31 n2-vvg;
(20) sermon (DIV2)
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6875
for who would make a Law against that, which he knows will never come to passe? a Law against sinne, supposeth a permission to sinne, and a possibility of sinning.
for who would make a Law against that, which he knows will never come to pass? a Law against sin, Supposeth a permission to sin, and a possibility of sinning.
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(20) sermon (DIV2)
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6876
Lastly, it stands in no shew of opposition to his occasion'd and consequent will;
Lastly, it Stands in no show of opposition to his occasioned and consequent will;
ord, pn31 vvz p-acp dx n1 pp-f n1 p-acp po31 vvn cc j n1;
(20) sermon (DIV2)
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6877
for we must suppose sinne, before we can take up the least conceit of of any will in God to punish.
for we must suppose sin, before we can take up the least conceit of of any will in God to Punish.
c-acp pns12 vmb vvi n1, c-acp pns12 vmb vvi a-acp dt ds n1 pp-f pp-f d n1 p-acp np1 pc-acp vvi.
(20) sermon (DIV2)
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6878
Omnis poena, si justa est, peccati poena est, saith Austin, in his Retractations;Omnis poena, si Justa est, peccati poena est, Says Austin, in his Retractations;
fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1, p-acp po31 n2;
(20) sermon (DIV2)
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6879
all punishment that is just, is the punishment of sinne, and therefore God, who of his Naturall Goodnesse would not have man commit sinne, out of his Justice wills man's Destruction, and will not repent:
all punishment that is just, is the punishment of sin, and Therefore God, who of his Natural goodness would not have man commit sin, out of his justice wills Man's Destruction, and will not Repent:
d n1 cst vbz j, vbz dt n1 pp-f n1, cc av np1, r-crq pp-f po31 j n1 vmd xx vhi n1 vvi n1, av pp-f po31 n1 vvz ng1 n1, cc vmb xx vvi:
(20) sermon (DIV2)
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6880
Sic totus Deus bonus est, dum pro bono omnia est, saith Tertullian, Thus God is entirely good, Sic totus Deus bonus est, dum Pro Bono omnia est, Says Tertullian, Thus God is entirely good,
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, vvz np1, av np1 vbz av-j j,
(20) sermon (DIV2)
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6881
whilst all he is, whether Mercifull, or severe, is for Good:
while all he is, whither Merciful, or severe, is for Good:
cs d pns31 vbz, cs j, cc j, vbz p-acp j:
(20) sermon (DIV2)
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6882
minus est tantummodò prodesse, quia non aliud quid possit, quam prodesse, his reward might seem too loose,minus est tantummodò Profits, quia non Aliud quid possit, quam Profits, his reward might seem too lose,
fw-la fw-la fw-la n1, fw-la fw-la vvn fw-la fw-la, fw-la n1, po31 n1 vmd vvi av j,
(20) sermon (DIV2)
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6883
and not carry with it that Intinite valew and weight, if he could not reach out his hand to punish,
and not carry with it that Intinite value and weight, if he could not reach out his hand to Punish,
cc xx vvi p-acp pn31 d j n1 cc n1, cs pns31 vmd xx vvi av po31 n1 pc-acp vvi,
(20) sermon (DIV2)
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6884
as well as to reward, and some distrust it might work in the creature, That he could not doe the one,
as well as to reward, and Some distrust it might work in the creature, That he could not do the one,
c-acp av c-acp pc-acp vvi, cc d vvb pn31 vmd vvi p-acp dt n1, cst pns31 vmd xx vdi dt crd,
(20) sermon (DIV2)
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6885
if he could not doe both: So • … en, sinne is permitted, though God hate sinne;
if he could not do both: So • … en, sin is permitted, though God hate sin;
cs pns31 vmd xx vdi d: av • … fw-fr, n1 vbz vvn, cs np1 vvb n1;
(20) sermon (DIV2)
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6886
that which brings us to the gates of Death, is permitted, though God hath tendered • … s will with an Oath, That he will not have us die;
that which brings us to the gates of Death, is permitted, though God hath tendered • … s will with an Oath, That he will not have us die;
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(20) sermon (DIV2)
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6887
Though he forbids sinne, though he punish it, yet he permitts it, I have said too little;
Though he forbids sin, though he Punish it, yet he permits it, I have said too little;
cs pns31 vvz n1, cs pns31 vvb pn31, av pns31 vvz pn31, pns11 vhb vvn av j;
(20) sermon (DIV2)
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6888
Nay, he could nor forbid, and punish it, if he did not permit it.
Nay, he could nor forbid, and Punish it, if he did not permit it.
uh-x, pns31 vmd ccx vvi, cc vvi pn31, cs pns31 vdd xx vvi pn31.
(20) sermon (DIV2)
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6889
Yet permission is permission, and no more, nor is it such a Trojan Horse, nor can it swell to that bulke and Greatnesse,
Yet permission is permission, and no more, nor is it such a Trojan Horse, nor can it swell to that bulk and Greatness,
av n1 vbz n1, cc dx av-dc, ccx vbz pn31 d dt jp n1, ccx vmb pn31 vvi p-acp d n1 cc n1,
(20) sermon (DIV2)
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6890
as to hide and conteine within it those Monsters of Fate and Necessity; of Excaecation, and excitation, of inclination, and induration, which devoure a soule, and cannot be resisted;
as to hide and contain within it those Monsters of Fate and Necessity; of Excaecation, and excitation, of inclination, and induration, which devour a soul, and cannot be resisted;
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(20) sermon (DIV2)
446
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6891
which bind us over unto Death, when the noise is loud about us, why will ye die? For this permissive Will of God,
which bind us over unto Death, when the noise is loud about us, why will you die? For this permissive Will of God,
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(20) sermon (DIV2)
446
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6892
or his will of permission is not operative, nor efficacious; neither is it a remitting, or slackning of the will of God, upon which sinne,
or his will of permission is not operative, nor efficacious; neither is it a remitting, or slackening of the will of God, upon which sin,
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(20) sermon (DIV2)
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6893
as some pretend, must necessarily follow; nor is it Terminated in the thing permitted, but in the permission it self alone;
as Some pretend, must necessarily follow; nor is it Terminated in the thing permitted, but in the permission it self alone;
c-acp d vvb, vmb av-j vvi; ccx vbz pn31 vvn p-acp dt n1 vvn, p-acp p-acp dt n1 pn31 n1 av-j;
(20) sermon (DIV2)
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6894
for to permit sinne is one Thing, and to be willing that sinne should be committed is another;
for to permit sin is one Thing, and to be willing that sin should be committed is Another;
c-acp pc-acp vvi n1 vbz crd n1, cc pc-acp vbi j cst n1 vmd vbi vvn vbz j-jn;
(20) sermon (DIV2)
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6895
for it is written in the leaves of Aeternity, That God will not have sinne committed, as being most abhorrent,
for it is written in the leaves of Eternity, That God will not have sin committed, as being most abhorrent,
c-acp pn31 vbz vvn p-acp dt n2 pp-f n1, cst np1 vmb xx vhi n1 vvn, p-acp vbg av-ds n1,
(20) sermon (DIV2)
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6896
and Contrary to his Nature, and will, and yet this permission of sinne is a positive Act of his will;
and Contrary to his Nature, and will, and yet this permission of sin is a positive Act of his will;
cc j-jn p-acp po31 n1, cc vmb, cc av d n1 pp-f n1 vbz dt j n1 pp-f po31 n1;
(20) sermon (DIV2)
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6897
for he will permit sinne, though he hath clothed it with Death, to make us afraid of it,
for he will permit sin, though he hath clothed it with Death, to make us afraid of it,
c-acp pns31 vmb vvi n1, cs pns31 vhz vvn pn31 p-acp n1, pc-acp vvi pno12 j pp-f pn31,
(20) sermon (DIV2)
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6898
and upon paine of Eternall Damnation, forbids us to sinne, though it were his will to permitt it. These two;
and upon pain of Eternal Damnation, forbids us to sin, though it were his will to permit it. These two;
cc p-acp n1 pp-f j n1, vvz pno12 p-acp n1, cs pn31 vbdr po31 n1 pc-acp vvi pn31. np1 crd;
(20) sermon (DIV2)
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6899
To be willing to permit sinne, and to be willing that sinne should be committed, are as different in sense,
To be willing to permit sin, and to be willing that sin should be committed, Are as different in sense,
p-acp vbb j pc-acp vvi n1, cc pc-acp vbi j cst n1 vmd vbi vvn, vbr a-acp j p-acp n1,
(20) sermon (DIV2)
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6900
as in sound, unless we will say, That he who permits me to be wounded,
as in found, unless we will say, That he who permits me to be wounded,
c-acp p-acp n1, cs pns12 vmb vvi, cst pns31 r-crq vvz pno11 pc-acp vbi vvn,
(20) sermon (DIV2)
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6901
when I would not look to my self, and hold up my buckler, •id cast that Dart at me, which sticks in my sides:
when I would not look to my self, and hold up my buckler, •id cast that Dart At me, which sticks in my sides:
c-crq pns11 vmd xx vvi p-acp po11 n1, cc vvb a-acp po11 n1, vdd vvi cst n1 p-acp pno11, r-crq vvz p-acp po11 n2:
(20) sermon (DIV2)
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6902
we have been told indeed, Qui volens permittit peccata, certè vult voluntate permissivâ ab alijs fieri, That he that is willing to permit sinne, by that permissive will, is willing also to have that sinne committed;
we have been told indeed, Qui volens Permittit Peccata, certè vult voluntate permissivâ ab Alijs fieri, That he that is willing to permit sin, by that permissive will, is willing also to have that sin committed;
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(20) sermon (DIV2)
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6903
but it is so unsavoury, so thin and empty a Speech, that the least cast of the Eye pierceth through it, a rotten stick whitled by unskilfull hands, to make a Pillar to uphold that Fabrick of the Fancy, The absolute Decree of Reprobation.
but it is so unsavoury, so thin and empty a Speech, that the least cast of the Eye pierces through it, a rotten stick whittled by unskilful hands, to make a Pillar to uphold that Fabric of the Fancy, The absolute decree of Reprobation.
cc-acp pn31 vbz av j, av j cc j dt n1, cst dt ds n1 pp-f dt n1 vvz p-acp pn31, dt j-vvn n1 vvn p-acp j n2, pc-acp vvi dt n1 pc-acp vvi d n1 pp-f dt n1, dt j n1 pp-f n1.
(20) sermon (DIV2)
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6904
Take away this supporter, That God will have that to be done, which he permits, that is, That he will have that to be done, which he forbids, and down falls this Babel of Confusion to the ground.
Take away this supporter, That God will have that to be done, which he permits, that is, That he will have that to be done, which he forbids, and down falls this Babel of Confusion to the ground.
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(20) sermon (DIV2)
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6905
And now what is God's will? Haec est voluntus Dei, sanctificatio vestra; This is his will, even your sanctification;
And now what is God's will? Haec est voluntus Dei, Sanctification Vestra; This is his will, even your sanctification;
cc av q-crq vbz npg1 n1? fw-la fw-la fw-la fw-la, fw-la fw-es; d vbz po31 n1, av po22 n1;
(20) sermon (DIV2)
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6906
Saint Luke calls it, NONLATINALPHABET, the Counsell of God, and so doth Saint Matthew, his counsell his wish, his desire, his will, his naturall, syncere,
Saint Lycia calls it,, the Counsel of God, and so does Saint Matthew, his counsel his wish, his desire, his will, his natural, sincere,
n1 av vvz pn31,, dt n1 pp-f np1, cc av vdz n1 np1, po31 n1 po31 n1, po31 n1, po31 n1, po31 j, j,
(20) sermon (DIV2)
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6907
and constant will, and it savours of much vanity and weakness, to talke and dispute of his Decree, which in respect of particulars, must needs be to us most uncertaine,
and constant will, and it savours of much vanity and weakness, to talk and dispute of his decree, which in respect of particulars, must needs be to us most uncertain,
cc j n1, cc pn31 vvz pp-f d n1 cc n1, pc-acp vvi cc n1 pp-f po31 n1, r-crq p-acp n1 pp-f n2-j, vmb av vbi p-acp pno12 av-ds j,
(20) sermon (DIV2)
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6908
when we certainly know his will, when he cries to day if you will heare his voice;
when we Certainly know his will, when he cries to day if you will hear his voice;
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(20) sermon (DIV2)
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6909
when his Precepts, his Laws are promulg'd, hodie, To Day, to enquire what he did before all Eternity;
when his Precepts, his Laws Are promulged, hodie, To Day, to inquire what he did before all Eternity;
c-crq po31 n2, po31 n2 vbr vvn, fw-la, p-acp n1, pc-acp vvi r-crq pns31 vdd p-acp d n1;
(20) sermon (DIV2)
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we may rest on the Goodnesse of God, who would not have created us, if he had not loved us;
we may rest on the goodness of God, who would not have created us, if he had not loved us;
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(I have made thee, I have formed thee, I have Created thee, saith God, for my Glory ) on the Mercy of God, with which it could not consist, to precondemne so many to Misery before they were;(I have made thee, I have formed thee, I have Created thee, Says God, for my Glory) on the Mercy of God, with which it could not consist, to precondemne so many to Misery before they were;
(pns11 vhb vvn pno21, pns11 vhb vvn pno21, pns11 vhb vvn pno21, vvz np1, p-acp po11 n1) p-acp dt n1 pp-f np1, p-acp r-crq pn31 vmd xx vvi, pc-acp vvi av d p-acp n1 c-acp pns32 vbdr;
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upon the Justice of God, which cannot punish without desert, which could not be in the Creature, before he was;
upon the justice of God, which cannot Punish without desert, which could not be in the Creature, before he was;
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and on the Wisedom of God, which doth nothing, much lesse doth make man for nought, stamp his Image upon him, to deface it,
and on the Wisdom of God, which does nothing, much less does make man for nought, stamp his Image upon him, to deface it,
cc p-acp dt n1 pp-f np1, r-crq vdz pix, d dc vdz vvi n1 p-acp pix, vvb po31 n1 p-acp pno31, pc-acp vvi pn31,
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nor useth to make and unmake, to build, and pull down, to plant, and to digge up;
nor uses to make and unmake, to built, and pull down, to plant, and to dig up;
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and to the grace of God, which hath appeared unto all men, that they may know him to be the True God,
and to the grace of God, which hath appeared unto all men, that they may know him to be the True God,
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and him, whom he hath sent Christ Jesus.
and him, whom he hath sent christ jesus.
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But now we are told, that some places of Scripture there are, which seem to give God a greater hand in sinne,
But now we Are told, that Some places of Scripture there Are, which seem to give God a greater hand in sin,
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then a bare, and feeble, and uneffective permission; for in the 6. of Esay. 9, 10. vers.
then a bore, and feeble, and uneffective permission; for in the 6. of Isaiah. 9, 10. vers.
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God bids the Prophet, Goe, tell the People, Crassum reddito cor populi hujus, Make the heart of this people fatt,
God bids the Prophet, Go, tell the People, Crassum reddito cor People hujus, Make the heart of this people fat,
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and their eares Heavy, lest they see with their Eyes, and heare with their Eares, and be converted. and their ears Heavy, lest they see with their Eyes, and hear with their Ears, and be converted.
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Now to make their heart fatt, and their eares heavy, and to shut up their eyes, is more then a bare permission, is in a manner to destine, and appoint them to Death; most true;
Now to make their heart fat, and their ears heavy, and to shut up their eyes, is more then a bore permission, is in a manner to destine, and appoint them to Death; most true;
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if it can be proved out of this place, that God did either.
if it can be proved out of this place, that God did either.
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But it is one thing to Prophesy a Thing shall be done, and another to doe it;
But it is one thing to Prophesy a Thing shall be done, and Another to do it;
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Hector in Homer foretells Achilles Death, and Herod the fall of Mezentius in Virgil, and our Saviour the Destruction of Hierusalem; but neither was Hectors Prophesy the cause of Achilles Death,Hector in Homer foretells Achilles Death, and Herod the fallen of Mezentius in Virgil, and our Saviour the Destruction of Jerusalem; but neither was Hectors Prophesy the cause of Achilles Death,
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nor Herods of Mezentius, nor our Saviour of the Destruction of Hierusalem; vade & dic, Goe, and tell them;
nor Herods of Mezentius, nor our Saviour of the Destruction of Jerusalem; vade & Die, Go, and tell them;
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makes it a plame prediction, what manner of men they would be, to whom Christ was to speake, stubborn and refractory,
makes it a plame prediction, what manner of men they would be, to whom christ was to speak, stubborn and refractory,
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and such as would harden their faces against the Truth. If you will not take this Interpretation, our!
and such as would harden their faces against the Truth. If you will not take this Interpretation, our!
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nor cry this must be the sense of the Scripture, which his presumption formerly had set down;
nor cry this must be the sense of the Scripture, which his presumption formerly had Set down;
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Sure I am none of the Fathers, which I have seen, make this induration, and hardning of Pharaohs heart a positive act of God;
Sure I am none of the Father's, which I have seen, make this induration, and hardening of Pharaohs heart a positive act of God;
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Saviour is an Interpreter one of a Thousand, nay, one for all the world, and tells the multitude, that in them was fulfilled the Prophesy of Esay, which saith, By hearing you shall heare, and not understand, Matth. 13.14. for this Peoples heart is waxen fat, and their eyes have they closed, that they might not see.
Saviour is an Interpreter one of a Thousand, nay, one for all the world, and tells the multitude, that in them was fulfilled the Prophesy of Isaiah, which Says, By hearing you shall hear, and not understand, Matthew 13.14. for this Peoples heart is waxed fat, and their eyes have they closed, that they might not see.
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And here, if their eyes were shut, it were fit one would Think, they should be open'd;
And Here, if their eyes were shut, it were fit one would Think, they should be opened;
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True (saith Chrysostome ) if they had been borne blinde, or if this had been the immediate Act of God;
True (Says Chrysostom) if they had been born blind, or if this had been the immediate Act of God;
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but because they wilfully shut their eyes, he doth not say simply, they do not see,
but Because they wilfully shut their eyes, he does not say simply, they do not see,
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but seeing they do not see to shew what was the cause of their blindnesse, even a perverse and froward heart: they saw his Miracles;
but seeing they do not see to show what was the cause of their blindness, even a perverse and froward heart: they saw his Miracles;
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they said he did them by Beelzebub. He tells them that he is come to shew them the will of God;
they said he did them by Beelzebub. He tells them that he is come to show them the will of God;
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they are peremptory and resolute, that he is not of God, and bring corrupt Judges against their own sight,
they Are peremptory and resolute, that he is not of God, and bring corrupt Judges against their own sighed,
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and understanding, they were justly punisht with the losse of both: For it is just, that he should be blind, that puts out his own eyes.
and understanding, they were justly punished with the loss of both: For it is just, that he should be blind, that puts out his own eyes.
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Yet was not this incrassation or blinding through any malevolent influence from God, but this action is therefore attributed to God,
Yet was not this incrassation or blinding through any malevolent influence from God, but this actium is Therefore attributed to God,
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because whatsoever light he had afforded them, whatsoever means he had offered them, whatsoever he did for them, was through their own fault and stubbornness of no more use to them,
Because whatsoever Light he had afforded them, whatsoever means he had offered them, whatsoever he did for them, was through their own fault and stubbornness of no more use to them,
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then colours to a blinde man, or as the Wise-man speaks a messe of Pottage on a Dead-mans Grave.
then colours to a blind man, or as the Wiseman speaks a mess of Pottage on a Dead man's Grave.
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We might here Sylvam ingentem commovere, meet with many other places of Scripture like to this,
We might hear Sylvam ingentem commovere, meet with many other places of Scripture like to this,
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but we will touch but one more, and it is that, which is so common in mens mouthes,
but we will touch but one more, and it is that, which is so Common in men's mouths,
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and at the first hearing conveighs to our understanding a shew and appearance of some positive act in God, which is more then a bare permission;
and At the First hearing conveys to our understanding a show and appearance of Some positive act in God, which is more then a bore permission;
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For God tells Moses in plain termes Indurabo cor Pharaonis, I will harden Pharaohs heart. Exod. 7.3.
For God tells Moses in plain terms Indurabo cor Pharaonis, I will harden Pharaohs heart. Exod 7.3.
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And here I will not say with Garson, aliud est litera, aliud est literalis sensus, that the letter is one thing,
And Here I will not say with Garson, Aliud est Letter, Aliud est literalis sensus, that the Letter is one thing,
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6944
and the litteral sense another, but rather with Hilary, Optimus est lector, qui dictorum in telligentiam ex dictis potius expectet, quam imponat,
and the literal sense Another, but rather with Hilary, Optimus est lector, qui dictorum in telligentiam ex dictis potius expectet, quam imponat,
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& retulerit magis quam attulerit, he is the best reader of Scripture, who doth rather wait and expect what sense the words will beare,& retulerit magis quam attulerit, he is the best reader of Scripture, who does rather wait and expect what sense the words will bear,
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not Saint Augustine himself, who was more likely to look this way then any of the rest,
not Saint Augustine himself, who was more likely to look this Way then any of the rest,
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although he interprets this place of Scripture in divers places;
although he interprets this place of Scripture in diverse places;
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I will but mention one, and it is in one of his Lent Sermons Quoties auditur cor Pharaonis Dominum obdurasse &c. As often as it is read in the Church that God did harden Pharaohs heart, some scruple presently ariseth not onely in the mindes of the ignorant Laity, I will but mention one, and it is in one of his Lent Sermons How often auditur cor Pharaonis Dominum obdurasse etc. As often as it is read in the Church that God did harden Pharaohs heart, Some scruple presently arises not only in the minds of the ignorant Laity,
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but of the Learned Clergy, and for these very words the Manichees most Sacrilegiously condemned the old Testament,
but of the Learned Clergy, and for these very words the manichees most Sacrilegiously condemned the old Testament,
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and Marcion rather then he would yeeld that good and evil proceeded from the same God, did run upon a grosser impiety,
and Marcion rather then he would yield that good and evil proceeded from the same God, did run upon a grosser impiety,
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and made another, two principles, one of good, and another of evil;
and made Another, two principles, one of good, and Another of evil;
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But we may lay this, saith he, as a sure ground and an infallible Axiome, Deus non deserit nisi prius deserentem, God never forsakes any man, till he first forsake God.
But we may lay this, Says he, as a sure ground and an infallible Axiom, Deus non deserit nisi prius deserentem, God never forsakes any man, till he First forsake God.
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When we continue in sin, when the multitude of our sins beget despair, and despair obduration,
When we continue in since, when the multitude of our Sins beget despair, and despair obduration,
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when we adde sin to sin, and to make up the weight that sinks us;
when we add since to since, and to make up the weight that sinks us;
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when we are the worse for Gods mercy, and the worse for his Judgements, when his mercy hardens us,
when we Are the Worse for God's mercy, and the Worse for his Judgments, when his mercy hardens us,
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and his light blindes us, God then may be said to harden our hearts, as a Father by way of upbrayding may tell his prodigal and Thristlesse son, ego talem te feci, tis my love and goodnesse hath occasioned this, I have made thee so by sparing thee,
and his Light blinds us, God then may be said to harden our hearts, as a Father by Way of upbraiding may tell his prodigal and Thristlesse son, ego talem te Feci, this my love and Goodness hath occasioned this, I have made thee so by sparing thee,
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6960
when I might have struck thee Dead;
when I might have struck thee Dead;
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6961
I have nourished this thy pertinacy, although all the Fathers love and indulgency was grounded upon a just hope and expectation of some change and alteration in his son.
I have nourished this thy pertinacy, although all the Father's love and indulgency was grounded upon a just hope and expectation of Some change and alteration in his son.
pns11 vhb vvn d po21 n1, cs d dt ng1 n1 cc n1 vbds vvn p-acp dt j n1 cc n1 pp-f d n1 cc n1 p-acp po31 n1.
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6962
Look upon every circumstance in the story of Pharaoh, and we cannot finde one, which was not as a Hammer to malleat and soften his stony heart,
Look upon every circumstance in the story of Pharaoh, and we cannot find one, which was not as a Hammer to malleat and soften his stony heart,
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6963
nor do we read of any, upon whom God did bestow so much paines:
nor do we read of any, upon whom God did bestow so much pains:
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6964
His ten plagues were as ten Commandements to let the people go, and had he relented at the first, saith Chrysostom, he had never felt a second;
His ten plagues were as ten commandments to let the people go, and had he relented At the First, Says Chrysostom, he had never felt a second;
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so that it will plainly appear, that the induration and hardning Pharaohs heart, was not the cause,
so that it will plainly appear, that the induration and hardening Pharaohs heart, was not the cause,
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but the effect of his malice and rebellion, Magnam mansuetudinem contemptae gratiae major sequi solet ira vindictae, for the contempt of Gods mercy (and there is mercy even in his Judgements) doth alwayes make way for that induration, which calls down the wrath of God to revenge it.
but the Effect of his malice and rebellion, Magnam mansuetudinem contemptae Gratiae Major sequi Solent ira vindictae, for the contempt of God's mercy (and there is mercy even in his Judgments) does always make Way for that induration, which calls down the wrath of God to revenge it.
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We do not read that God decreed to harden Pharaohs heart, but when Pharaoh was unwilling to bow,
We do not read that God decreed to harden Pharaohs heart, but when Pharaoh was unwilling to bow,
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6968
when he was deaf to Gods Thunder, and despised his Judgements, and scorn'd his Miracles, God determined to leave him to himself, to set him up as an ensample of his wrath, to work his Glory out of him, to leave him to himself and his own lusts, which he foresaw would lead him to ruine and destruction.
when he was deaf to God's Thunder, and despised his Judgments, and scorned his Miracles, God determined to leave him to himself, to Set him up as an ensample of his wrath, to work his Glory out of him, to leave him to himself and his own Lustiest, which he foresaw would led him to ruin and destruction.
c-crq pns31 vbds j p-acp ng1 n1, cc vvd po31 n2, cc vvd po31 n2, np1 vvd pc-acp vvi pno31 pc-acp px31, pc-acp vvi pno31 a-acp p-acp dt n1 pp-f po31 n1, pc-acp vvi po31 n1 av pp-f pno31, pc-acp vvi pno31 pc-acp px31 cc po31 d n2, r-crq pns31 vvd vmd vvi pno31 pc-acp vvi cc n1.
(20) sermon (DIV2)
449
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6969
But if we will tie our selves to the letter, we may finde these several expressions in several Texts, 1. Pharaoh hardned his heart; 2. Pharaohs heart was hardned; 3. God hardned Pharaohs heart; and now let us Judge whether it be safer to interpret Gods induration by Pharaohs, or Pharaohs by Gods; for if God did actually and immediately harden Pharaohs heart,
But if we will tie our selves to the Letter, we may find these several expressions in several Texts, 1. Pharaoh hardened his heart; 2. Pharaohs heart was hardened; 3. God hardened Pharaohs heart; and now let us Judge whither it be safer to interpret God's induration by Pharaohs, or Pharaohs by God's; for if God did actually and immediately harden Pharaohs heart,
cc-acp cs pns12 vmb vvi po12 n2 p-acp dt n1, pns12 vmb vvi d j n2 p-acp j n2, crd np1 vvn po31 n1; crd np1 n1 vbds vvn; crd np1 vvn np1 n1; cc av vvb pno12 vvi cs pn31 vbi jc pc-acp vvi npg1 n1 p-acp np1, cc np1 p-acp n2; c-acp cs np1 vdd av-j cc av-j vvi np1 n1,
(20) sermon (DIV2)
450
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6970
then Pharaoh was a meer patient, nor was it in his power to let the people go,
then Pharaoh was a mere patient, nor was it in his power to let the people go,
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(20) sermon (DIV2)
450
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6971
and so God sent Moses to bid him do that, which he could not, and which he could not, because God had hardned him;
and so God sent Moses to bid him do that, which he could not, and which he could not, Because God had hardened him;
cc av np1 vvd np1 pc-acp vvi pno31 vdi d, r-crq pns31 vmd xx, cc r-crq pns31 vmd xx, c-acp np1 vhd vvn pno31;
(20) sermon (DIV2)
450
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6972
but if Pharaoh did actually harden his own heart (as 'tis plain enough he did) then Gods Induration can be no more then a just permission,
but if Pharaoh did actually harden his own heart (as it's plain enough he did) then God's Induration can be no more then a just permission,
cc-acp cs np1 vdd av-j vvi po31 d n1 (c-acp pn31|vbz j av-d pns31 vdd) cs npg1 n1 vmb vbi dx av-dc cs dt j n1,
(20) sermon (DIV2)
450
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6973
and suffering him to be hardned, which in his wisdom and the course he ordinarily takes, he would not, and therefore could not hinder;
and suffering him to be hardened, which in his Wisdom and the course he ordinarily Takes, he would not, and Therefore could not hinder;
cc vvg pno31 pc-acp vbi vvn, r-crq p-acp po31 n1 cc dt n1 pns31 av-j vvz, pns31 vmd xx, cc av vmd xx vvi;
(20) sermon (DIV2)
450
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6974
sufficit unus Huic operi, one is enough for this work of induration, and we need not take in God;sufficit Unus Huic operi, one is enough for this work of induration, and we need not take in God;
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(20) sermon (DIV2)
450
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6975
for to keep to the letter in the former hakes a main principle of truth; that God is in no degree Author of sin;
for to keep to the Letter in the former hakes a main principle of truth; that God is in no degree Author of since;
c-acp pc-acp vvi p-acp dt n1 p-acp dt j vvz dt j n1 pp-f n1; cst np1 vbz p-acp dx n1 n1 pp-f n1;
(20) sermon (DIV2)
450
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6976
but to keep to the letter in the latter cleeres all doubts, prevents all objections,
but to keep to the Letter in the latter clears all doubts, prevents all objections,
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(20) sermon (DIV2)
450
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6977
and opens a wide and effectual door to let as in to a cleer sight of the meaning of the former;
and Opens a wide and effectual door to let as in to a clear sighed of the meaning of the former;
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(20) sermon (DIV2)
450
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6978
For that man doth harden his owne heart, is undeniably true;
For that man does harden his own heart, is undeniably true;
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(20) sermon (DIV2)
450
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6979
But that God doth harden the heart is denied by most, is spoken darkly and doubtfully by some,
But that God does harden the heart is denied by most, is spoken darkly and doubtfully by Some,
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(20) sermon (DIV2)
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6980
nor is it possible that any Christian should speak it plainly or present it in this hideous & monstrous shape,
nor is it possible that any Christian should speak it plainly or present it in this hideous & monstrous shape,
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(20) sermon (DIV2)
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6981
but must be forced to stick and dresse it up with some far fetcht, and impertinent limitation, or distinction.
but must be forced to stick and dress it up with Some Far fetched, and impertinent limitation, or distinction.
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(20) sermon (DIV2)
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6982
For lastly, I cannot see, how God can positively be said to do that, which is done already to his hand;
For lastly, I cannot see, how God can positively be said to do that, which is done already to his hand;
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(20) sermon (DIV2)
451
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6983
For induration is the proper, and natural effect of sin;
For induration is the proper, and natural Effect of since;
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(20) sermon (DIV2)
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6984
and to bring in God alone is to leave nothing for the devil or man to do,
and to bring in God alone is to leave nothing for the Devil or man to do,
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(20) sermon (DIV2)
451
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13864
or slaves, or worse, any thing, or nothing, even what they will have us.
or slaves, or Worse, any thing, or nothing, even what they will have us.
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(33) sermon (DIV2)
836
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6985
but to make Satan of a Serpent, a very flie indeed, and the soul of man nothing else but a forge and shop to work those sins in, which may burn and consume it everlastingly.
but to make Satan of a Serpent, a very fly indeed, and the soul of man nothing Else but a forge and shop to work those Sins in, which may burn and consume it everlastingly.
cc-acp pc-acp vvi np1 pp-f dt n1, dt j n1 av, cc dt n1 pp-f n1 pix av cc-acp dt n1 cc n1 pc-acp vvi d n2 p-acp, r-crq vmb vvi cc vvi pn31 av-j.
(20) sermon (DIV2)
451
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6986
God and nature speak the same thing many times, though the phrase be different;
God and nature speak the same thing many times, though the phrase be different;
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(20) sermon (DIV2)
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6987
that wihch the Philosopher calls NONLATINALPHABET, a ferity and brutishnesse of nature, that in Scripture is called hardnesse of heart;
that wihch the Philosopher calls, a ferity and brutishness of nature, that in Scripture is called hardness of heart;
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(20) sermon (DIV2)
451
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6988
for every man is shaped and formed and configured saith Basil to the actions of his life, whither they be good or evil, one sin draws on another,
for every man is shaped and formed and configured Says Basil to the actions of his life, whither they be good or evil, one since draws on Another,
p-acp d n1 vbz vvn cc vvn cc j-vvn vvz np1 p-acp dt n2 pp-f po31 n1, c-crq pns32 vbb j cc j-jn, crd n1 vvz p-acp j-jn,
(20) sermon (DIV2)
451
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6989
and a second, a third, and at last we are carried NONLATINALPHABET of our own accord,
and a second, a third, and At last we Are carried of our own accord,
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(20) sermon (DIV2)
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6990
and as it were by the force of a natural inclination, till we are brought to that extremity of sin, which the Philosopher calls Ferity, a shaking of all that is man about us,
and as it were by the force of a natural inclination, till we Are brought to that extremity of since, which the Philosopher calls Ferity, a shaking of all that is man about us,
cc c-acp pn31 vbdr p-acp dt n1 pp-f dt j n1, c-acp pns12 vbr vvn p-acp d n1 pp-f n1, r-crq dt n1 vvz n1, dt n-vvg pp-f d cst vbz n1 p-acp pno12,
(20) sermon (DIV2)
451
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6991
and the holy Ghost NONLATINALPHABET, a reprobate minde:
and the holy Ghost, a Reprobate mind:
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(20) sermon (DIV2)
451
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6992
And such a minde had Pharaoh, who was more and more enraged by every sin which he had committed,
And such a mind had Pharaoh, who was more and more enraged by every since which he had committed,
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(20) sermon (DIV2)
451
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6993
as the Wolf is most fierce and cruel, when he hath drawn and tasted blood.
as the Wolf is most fierce and cruel, when he hath drawn and tasted blood.
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(20) sermon (DIV2)
451
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6994
For it is impossible that any should accustome themselves to sin, and not fall into this NONLATINALPHABET, this hardesse of heart, and indisposition to all goodnesse;
For it is impossible that any should accustom themselves to since, and not fallen into this, this hardesse of heart, and indisposition to all Goodness;
p-acp pn31 vbz j cst d vmd vvi px32 p-acp n1, cc xx vvi p-acp d, d n1 pp-f n1, cc n1 p-acp d n1;
(20) sermon (DIV2)
451
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6995
and therefore we cannot conceive that God hath any hand in our death, if we die,
and Therefore we cannot conceive that God hath any hand in our death, if we die,
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(20) sermon (DIV2)
451
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6996
and that dereliction, Incrassation, excaecation; hardnesse of heart are not from God further, then that he hath placed things in that order, that when we accustome our selves to sin,
and that dereliction, Incrassation, Excaecation; hardness of heart Are not from God further, then that he hath placed things in that order, that when we accustom our selves to since,
cc d n1, n1, n1; n1 pp-f n1 vbr xx p-acp n1 av-jc, cs cst pns31 vhz vvn n2 p-acp d n1, cst c-crq pns12 vvb po12 n2 p-acp n1,
(20) sermon (DIV2)
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6997
and contemn his grace, blindnesse and hardnesse of heart will necessarily follow, but have no relation to any will of his, but that of permission;
and contemn his grace, blindness and hardness of heart will necessarily follow, but have no Relation to any will of his, but that of permission;
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(20) sermon (DIV2)
451
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6998
and then this expostulation is real and serious, Quare moriemini? Why will ye die? —
and then this expostulation is real and serious, Quare Die? Why will you die? —
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(20) sermon (DIV2)
451
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6999
And now to conclude, I have not been so particular as the point in Hand may seem to require,
And now to conclude, I have not been so particular as the point in Hand may seem to require,
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(20) sermon (DIV2)
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7000
nor could I be in this measure of Time, but onely in Generall, stood up in defence of the Goodness and Justice of God;
nor could I be in this measure of Time, but only in General, stood up in defence of the goodness and justice of God;
ccx vmd pns11 vbi p-acp d n1 pp-f n1, cc-acp av-j p-acp n1, vvd a-acp p-acp n1 pp-f dt n1 cc n1 pp-f np1;
(20) sermon (DIV2)
453
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7001
for shall not the Judge of all the Earth doe right? shall he necessitate men to be evill,
for shall not the Judge of all the Earth do right? shall he necessitate men to be evil,
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(20) sermon (DIV2)
453
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7002
and then bind them by a Law to be good? shall he exhort, beseech them to live,
and then bind them by a Law to be good? shall he exhort, beseech them to live,
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(20) sermon (DIV2)
453
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7003
when they are dead already? shall his Absolute Dominion be set up so high, from thence to ruine his Justice? This indeed, some have made their Helena, but 'tis an ugly and ill-favoured one;
when they Are dead already? shall his Absolute Dominion be Set up so high, from thence to ruin his justice? This indeed, Some have made their Helena, but it's an ugly and ill-favoured one;
c-crq pns32 vbr j av? vmb po31 j n1 vbi vvn a-acp av j, p-acp av pc-acp vvi po31 n1? np1 av, d vhb vvn po32 np1, cc-acp pn31|vbz dt j cc j pi;
(20) sermon (DIV2)
453
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7004
for this they fight unto Death, even for the Book of life, till they have blotted out their names with the Blood of their Brethren:
for this they fight unto Death, even for the Book of life, till they have blotted out their names with the Blood of their Brothers:
p-acp d pns32 vvb p-acp n1, av p-acp dt n1 pp-f n1, c-acp pns32 vhb vvn av po32 n2 p-acp dt n1 pp-f po32 n2:
(20) sermon (DIV2)
453
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7005
This is Drest out unto them as savoury meat set for their palate, who had rather be carried up to heaven in Elias fiery Charriot,
This is Dressed out unto them as savoury meat Set for their palate, who had rather be carried up to heaven in Elias fiery Chariot,
d vbz vvn av p-acp pno32 p-acp j n1 vvn p-acp po32 n1, r-crq vhd av-c vbi vvn a-acp p-acp n1 p-acp np1 j n1,
(20) sermon (DIV2)
453
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7006
then to pace it thither with Trouble and paine.
then to pace it thither with Trouble and pain.
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(20) sermon (DIV2)
453
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7007
That GOD hath absolutely Decreed the salvation of some particular men, and passed sentence of Death upon others, is as Musick to some eares,
That GOD hath absolutely Decreed the salvation of Some particular men, and passed sentence of Death upon Others, is as Music to Some ears,
cst np1 vhz av-j vvn dt n1 pp-f d j n2, cc vvd n1 pp-f n1 p-acp n2-jn, vbz p-acp n1 p-acp d n2,
(20) sermon (DIV2)
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7008
like Davids Harpe, to refresh them, and drive away the Evill Spirit.
like Davids Harp, to refresh them, and drive away the Evil Spirit.
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(20) sermon (DIV2)
453
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7009
Et qui amant, sibi somnia fingunt, mens desires doe easily raise a belief, and when they are told of such a Decree, they dreame themselves to Heaven;Et qui amant, sibi somnia fingunt, men's Desires do Easily raise a belief, and when they Are told of such a decree, they dream themselves to Heaven;
fw-fr fw-fr fw-fr, fw-la fw-mi fw-la, ng2 n2 vdb av-j vvi dt n1, cc c-crq pns32 vbr vvn pp-f d dt n1, pns32 vvb px32 p-acp n1;
(20) sermon (DIV2)
453
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7010
for, if we observe it, they still chuse the better part, and place themselves with the sheep at the right Hand,
for, if we observe it, they still choose the better part, and place themselves with the sheep At the right Hand,
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(20) sermon (DIV2)
453
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7011
and when the Controverly of the Inheritance of Heaven is on foot, to whom it belongs, they do as the Romanes did, who,
and when the Controversy of the Inheritance of Heaven is on foot, to whom it belongs, they do as the Romans did, who,
cc c-crq dt np1 pp-f dt n1 pp-f n1 vbz p-acp n1, p-acp ro-crq pn31 vvz, pns32 vdb p-acp dt njp2 vdd, r-crq,
(20) sermon (DIV2)
453
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7012
when two Cities contending about a piece of Ground, made them their Judge to determine whose it was, fairly gave sentence on their own behalf, and took it to themselves:
when two Cities contending about a piece of Ground, made them their Judge to determine whose it was, fairly gave sentence on their own behalf, and took it to themselves:
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(20) sermon (DIV2)
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7013
because they read of Election, elect themselves, which is more indeed, then any man can deny,
Because they read of Election, elect themselves, which is more indeed, then any man can deny,
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(20) sermon (DIV2)
453
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7014
and more I am sure, then themselves can prove; And now, Oh Death, where is thy sting? The sting of Death is sin,
and more I am sure, then themselves can prove; And now, O Death, where is thy sting? The sting of Death is since,
cc av-dc pns11 vbm j, cs px32 vmb vvi; cc av, uh n1, q-crq vbz po21 n1? dt n1 pp-f n1 vbz n1,
(20) sermon (DIV2)
453
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7015
but it cannot reach them, and the strength of sinne is the Law, but it cannot bind them;
but it cannot reach them, and the strength of sin is the Law, but it cannot bind them;
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(20) sermon (DIV2)
453
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7016
for sinne it self shall Turne to the good of these Elect and Chosen Vessels;
for sin it self shall Turn to the good of these Elect and Chosen Vessels;
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(20) sermon (DIV2)
453
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7017
and we have some reason to suspect, that in the strength of this Doctrine, and a groundless conceit that they are these particular men, they walk on all the daies of their life in fraud,
and we have Some reason to suspect, that in the strength of this Doctrine, and a groundless conceit that they Are these particular men, they walk on all the days of their life in fraud,
cc pns12 vhb d n1 pc-acp vvi, cst p-acp dt n1 pp-f d n1, cc dt j n1 cst pns32 vbr d j n2, pns32 vvb p-acp d dt n2 pp-f po32 n1 p-acp n1,
(20) sermon (DIV2)
453
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7018
and malice, in Hypocrisy and disobedience, in all that uncleannes and pollution of sinne, which is enough to wipe out any name out of the Book of Life;
and malice, in Hypocrisy and disobedience, in all that uncleanness and pollution of sin, which is enough to wipe out any name out of the Book of Life;
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(20) sermon (DIV2)
453
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7019
Hoc saxum defendit Manlius, hic excidit; For this they rowse up all their Forces, this is their rock, their fundamentall Doctrine, their very Capitol, Hoc saxum defendit Manlius, hic excidit; For this they rouse up all their Forces, this is their rock, their fundamental Doctrine, their very Capitol,
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(20) sermon (DIV2)
453
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7020
and from this we may feare many thousands of soules have been Tumbled down into the pit of Destruction:
and from this we may Fear many thousands of Souls have been Tumbled down into the pit of Destruction:
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(20) sermon (DIV2)
453
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7021
at this rock many such Elect Vessells have been cast away. Again, others miscarry as fatally on the other hand;
At this rock many such Elect Vessels have been cast away. Again, Others miscarry as fatally on the other hand;
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(20) sermon (DIV2)
453
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7022
for when we speak of an absolute Decree upon particulars, unto the vulgar sort, who have not Cor in Corde, as Austin speaks, who have their Judgement not in their Heart,
for when we speak of an absolute decree upon particulars, unto the Vulgar sort, who have not Cor in Corde, as Austin speaks, who have their Judgement not in their Heart,
p-acp c-crq pns12 vvb pp-f dt j n1 p-acp n2-j, p-acp dt j n1, r-crq vhb xx np1 p-acp np1, p-acp np1 vvz, r-crq vhb po32 n1 xx p-acp po32 n1,
(20) sermon (DIV2)
454
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7043
but he hath opened many other Books to us, and bids us sit downe and read them:
but he hath opened many other Books to us, and bids us fit down and read them:
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(20) sermon (DIV2)
455
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7023
but in their sense, they soon conceive a fatall necessity (and one there is, that called it so, Fatum Christianum, the Christian mans Destiny) they think themselves in chaines and shackles, that they cannot Turne, when they cannot be predestinate not to Turne, but to die,
but in their sense, they soon conceive a fatal necessity (and one there is, that called it so, Fatum Christian, the Christian men Destiny) they think themselves in chains and shackles, that they cannot Turn, when they cannot be predestinate not to Turn, but to die,
cc-acp p-acp po32 n1, pns32 av vvb dt j n1 (cc pi a-acp vbz, cst vvd pn31 av, fw-la np1, dt njp vvz n1) pns32 vvb px32 p-acp n2 cc n2, cst pns32 vmbx vvb, c-crq pns32 vmbx vbi j xx p-acp vvb, p-acp pc-acp vvi,
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7024
because they will not Turne. I will give you a remarkable instance, and out of Mr. Calvin; Quintinus, the Father of the Libertines (as Calvin himself calls him) as he rides in company, by the way lights upon a man slaine,
Because they will not Turn. I will give you a remarkable instance, and out of Mr. calvin; Quintinus, the Father of the Libertines (as calvin himself calls him) as he rides in company, by the Way lights upon a man slain,
c-acp pns32 vmb xx vvb. pns11 vmb vvi pn22 dt j n1, cc av pp-f n1 np1; np1, dt n1 pp-f dt n2 (c-acp np1 px31 vvz pno31) c-acp pns31 vvz p-acp n1, p-acp dt n1 vvz p-acp dt n1 vvn,
(20) sermon (DIV2)
454
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7025
and lying in his goare, and one asking who did this bloody deed? he readily replies, I am he that did it,
and lying in his gore, and one asking who did this bloody deed? he readily replies, I am he that did it,
cc vvg p-acp po31 n1, cc pi vvg r-crq vdd d j n1? pns31 av-j vvz, pns11 vbm pns31 cst vdd pn31,
(20) sermon (DIV2)
454
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7026
if thou desire to know it;
if thou desire to know it;
cs pns21 vvb pc-acp vvi pn31;
(20) sermon (DIV2)
454
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7027
and art thou such a Villaine, saith the party againe, to doe such an Act? I did it not my self, saith he,
and art thou such a Villain, Says the party again, to do such an Act? I did it not my self, Says he,
cc vb2r pns21 d dt n1, vvz dt n1 av, pc-acp vdi d dt n1? pns11 vdd pn31 xx po11 n1, vvz pns31,
(20) sermon (DIV2)
454
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7028
but it was God that did it.
but it was God that did it.
cc-acp pn31 vbds np1 cst vdd pn31.
(20) sermon (DIV2)
454
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7029
And being askt againe, whether we may impute to God those hainous sinnes which in Justice he will and doth so severely punish? So it is said he, Thou didst it,
And being asked again, whither we may impute to God those heinous Sins which in justice he will and does so severely Punish? So it is said he, Thou didst it,
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(20) sermon (DIV2)
454
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7030
and I did it, and God did it; for what thou or I do, God doth;
and I did it, and God did it; for what thou or I do, God does;
cc pns11 vdd pn31, cc np1 vdd pn31; p-acp r-crq pns21 cc pns11 vdb, np1 vdz;
(20) sermon (DIV2)
454
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7031
and what God doth, that thou and I do;
and what God does, that thou and I do;
cc r-crq np1 vdz, cst pns21 cc pns11 vdb;
(20) sermon (DIV2)
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7032
for we are in him, and he in us, he worketh in us, he worketh all in all. Quintanus is long since dead,
for we Are in him, and he in us, he works in us, he works all in all. Quintanus is long since dead,
c-acp pns12 vbr p-acp pno31, cc pns31 p-acp pno12, pns31 vvz p-acp pno12, pns31 vvz d p-acp d. np1 vbz j c-acp j,
(20) sermon (DIV2)
454
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7033
but his error dyed not with him, for it is the policy of our common Enemy, to remove our Eye as farre as he can from the Command,
but his error died not with him, for it is the policy of our Common Enemy, to remove our Eye as Far as he can from the Command,
cc-acp po31 n1 vvd xx p-acp pno31, p-acp pn31 vbz dt n1 pp-f po12 j n1, pc-acp vvi po12 n1 c-acp av-j c-acp pns31 vmb p-acp dt n1,
(20) sermon (DIV2)
454
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7034
and he cannot set it at a greater distance, then by fixing it on Eternity, that so whilst we think upon the Decree, we may quite forget the Command,
and he cannot Set it At a greater distance, then by fixing it on Eternity, that so while we think upon the decree, we may quite forget the Command,
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(20) sermon (DIV2)
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7035
and never fly from Death, because for ought we know, we are kill'd already, never doe our Duty,
and never fly from Death, Because for ought we know, we Are killed already, never do our Duty,
cc av-x vvb p-acp n1, c-acp p-acp pi pns12 vvi, pns12 vbr vvn av, av-x vdb po12 n1,
(20) sermon (DIV2)
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7036
because God doth whatsoever he will in Heaven and in Earth; never strive to be better then wee are, because God is all in All.
Because God does whatsoever he will in Heaven and in Earth; never strive to be better then we Are, Because God is all in All.
c-acp np1 vdz r-crq pns31 vmb p-acp n1 cc p-acp n1; av-x vvb pc-acp vbi jc cs pns12 vbr, c-acp np1 vbz d p-acp d
(20) sermon (DIV2)
454
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7037
Let us then walk on in a middle way, and neither flatter, nor afflict our selves with the thought of what God may doe,
Let us then walk on in a middle Way, and neither flatter, nor afflict our selves with the Thought of what God may do,
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(20) sermon (DIV2)
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7038
or what he hath done from all Eternity;
or what he hath done from all Eternity;
cc r-crq pns31 vhz vdn p-acp d n1;
(20) sermon (DIV2)
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7039
let us not busy our selves in the fruitlesse study of the Book of Life, which no man in Heaven or in Earth is able to open and look into,
let us not busy our selves in the fruitless study of the Book of Life, which no man in Heaven or in Earth is able to open and look into,
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(20) sermon (DIV2)
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7040
but only the Lyon of the Tribe of Judah, Revel. 5.3,5. in that Book, saith Saint Basil, no names are written, but of them that Repent:
but only the lion of the Tribe of Judah, Revel. 5.3,5. in that Book, Says Saint Basil, no names Are written, but of them that repent:
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(20) sermon (DIV2)
455
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7041
Let us not seek what God Decrees, which we cannot find out; but hearken to what he Commands, which is nigh us, even in our mouthes.
Let us not seek what God Decrees, which we cannot find out; but harken to what he Commands, which is High us, even in our mouths.
vvb pno12 xx vvi r-crq np1 vvz, r-crq pns12 vmbx vvi av; cc-acp vvb p-acp r-crq pns31 vvz, r-crq vbz av-j pno12, av p-acp po12 n2.
(20) sermon (DIV2)
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7042
The Book of Life is shut and sealed up:
The Book of Life is shut and sealed up:
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(20) sermon (DIV2)
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7044
The Book of his Works, of which the Creatures are the leaves, and the Characters the Goodnesse and Power, and Glory of God:The Book of his Works, of which the Creatures Are the leaves, and the Characters the goodness and Power, and Glory of God:
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(20) sermon (DIV2)
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7045
and the Book of his Words, the Book of the Generation of JESVS CHRIST, to be known and read of all men;
and the Book of his Words, the Book of the Generation of JESUS CHRIST, to be known and read of all men;
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(20) sermon (DIV2)
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7046
and if these Words be written in thy Heart, thy name is also written in the Book of Life;
and if these Words be written in thy Heart, thy name is also written in the Book of Life;
cc cs d n2 vbb vvn p-acp po21 n1, po21 n1 vbz av vvn p-acp dt n1 pp-f n1;
(20) sermon (DIV2)
455
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7047
And the Book of thy Conscience, for the information of which, all the Books in the world were made,
And the Book of thy Conscience, for the information of which, all the Books in the world were made,
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(20) sermon (DIV2)
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7048
and if thou read, and study this with care and diligence, and an impartiall eye,
and if thou read, and study this with care and diligence, and an impartial eye,
cc cs pns21 vvb, cc vvi d p-acp n1 cc n1, cc dt j n1,
(20) sermon (DIV2)
455
Page 221
7049
and then find there no Bill, or Indictment against thee, then thou maist have confidence towards God, that he never past any Decree or Sentence of Death against thee, and that thou art ordained to Life.
and then find there no Bill, or Indictment against thee, then thou Mayest have confidence towards God, that he never passed any decree or Sentence of Death against thee, and that thou art ordained to Life.
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(20) sermon (DIV2)
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7050
This is the true method of a Christian mans studies, not to look too stedfastly backward upon Aeternity;
This is the true method of a Christian men studies, not to look too steadfastly backward upon Eternity;
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(20) sermon (DIV2)
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7051
but to look down upon our selves, and ponder and direct our paths, and then look forward to eternity of Blisse. For Conclusion;
but to look down upon our selves, and ponder and Direct our paths, and then look forward to eternity of Bliss. For Conclusion;
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(20) sermon (DIV2)
455
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7052
we read of the Philosopher Thales, that lifting up his eyes to observe the Course of the Starres, he fell into the water, which gave the occasion to a Damsell called Thressa, of an ingenious and bitter scoffe:
we read of the Philosopher Thales, that lifting up his eyes to observe the Course of the Stars, he fell into the water, which gave the occasion to a Damsel called Thrace, of an ingenious and bitter scoff:
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(20) sermon (DIV2)
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7053
That he who was so busy to see what was done in Heaven, could not observe what was even before his feet;
That he who was so busy to see what was done in Heaven, could not observe what was even before his feet;
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(20) sermon (DIV2)
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7054
and it is as true of them, who are so bold and forward in the Contemplation of Gods Eternall Decree, many times they fall dangerously into those Errours which swallow them up;
and it is as true of them, who Are so bold and forward in the Contemplation of God's Eternal decree, many times they fallen dangerously into those Errors which swallow them up;
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(20) sermon (DIV2)
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7055
they are too bold with God, and so negligent of themselves, Talke more what he does,
they Are too bold with God, and so negligent of themselves, Talk more what he does,
pns32 vbr av j p-acp np1, cc av j pp-f px32, vvb dc r-crq pns31 vdz,
(20) sermon (DIV2)
456
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7056
or hath done, or may doe, then do what they should; are so much in Heaven, and to so little purpose, that they lose it;
or hath done, or may do, then do what they should; Are so much in Heaven, and to so little purpose, that they loose it;
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(20) sermon (DIV2)
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7057
But the Apostles method is sure, to use diligence to make our Election sure, and so read the Decree in our Obedience,
But the Apostles method is sure, to use diligence to make our Election sure, and so read the decree in our obedience,
cc-acp dt n2 n1 vbz j, p-acp vvb n1 pc-acp vvi po12 n1 j, cc av vvb dt n1 p-acp po12 n1,
(20) sermon (DIV2)
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7058
and syncere conversation, and if we can perswade our selves, that our Names are written in the Book of Life,
and sincere Conversation, and if we can persuade our selves, that our Names Are written in the Book of Life,
cc j n1, cc cs pns12 vmb vvi po12 n2, cst po12 n2 vbr vvn p-acp dt n1 pp-f n1,
(20) sermon (DIV2)
456
Page 222
7059
yet so to behave our selves, so to work on with Feare and Trembling, as if it were yet to be done;
yet so to behave our selves, so to work on with fear and Trembling, as if it were yet to be done;
av av pc-acp vvi po12 n2, av pc-acp vvi a-acp p-acp n1 cc j-vvg, c-acp cs pn31 vbdr av pc-acp vbi vdn;
(20) sermon (DIV2)
456
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7060
as it was told the Philosopher, that he might have seen the figure of the Starres in the water,
as it was told the Philosopher, that he might have seen the figure of the Stars in the water,
c-acp pn31 vbds vvn dt n1, cst pns31 vmd vhi vvn dt n1 pp-f dt n2 p-acp dt n1,
(20) sermon (DIV2)
456
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7061
but could not see the water in the starres. All the knowledge we can gaine of the Decree, is from our selves;
but could not see the water in the Stars. All the knowledge we can gain of the decree, is from our selves;
cc-acp vmd xx vvi dt n1 p-acp dt n2. av-d dt n1 pns12 vmb vvi pp-f dt n1, vbz p-acp po12 n2;
(20) sermon (DIV2)
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7062
it is written in heaven, and the Characters we read it by on Earth:
it is written in heaven, and the Characters we read it by on Earth:
pn31 vbz vvn p-acp n1, cc dt n2 pns12 vvb pn31 p-acp p-acp n1:
(20) sermon (DIV2)
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7063
are Faith and Repentance: if we beleeve, and repent, then God speaks to us from heaven,
Are Faith and Repentance: if we believe, and Repent, then God speaks to us from heaven,
vbr n1 cc n1: cs pns12 vvb, cc vvi, cs np1 vvz p-acp pno12 p-acp n1,
(20) sermon (DIV2)
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7065
If we be dead to sinne, and alive to Righteousnesse, we are enrolled, and our names are written in the book of Life;
If we be dead to sin, and alive to Righteousness, we Are enrolled, and our names Are written in the book of Life;
cs pns12 vbb j p-acp n1, cc j p-acp n1, pns12 vbr vvn, cc po12 n2 vbr vvn p-acp dt n1 pp-f n1;
(20) sermon (DIV2)
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7066
here, here alone is the Decree legible, and if our eye faile not in the one, it cannot be deceived in the other;
Here, Here alone is the decree legible, and if our eye fail not in the one, it cannot be deceived in the other;
av, av av-j vbz dt n1 j, cc cs po12 n1 vvb xx p-acp dt pi, pn31 vmbx vbi vvn p-acp dt j-jn;
(20) sermon (DIV2)
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7067
If we love Christ, and keep his Commandements, we are in the number of Elect, and were chosen from all Eternity.
If we love christ, and keep his commandments, we Are in the number of Elect, and were chosen from all Eternity.
cs pns12 vvb np1, cc vvi po31 n2, pns12 vbr p-acp dt n1 pp-f n1, cc vbdr vvn p-acp d n1.
(20) sermon (DIV2)
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7068
Be not then cast downe, and dejected in thy self with what God hath done, or may do by his absolute Power, for thou maist build upon it;
Be not then cast down, and dejected in thy self with what God hath done, or may do by his absolute Power, for thou Mayest built upon it;
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(20) sermon (DIV2)
457
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7069
He never saved an Impenitent, nor will ever cast away a Repentant sinner. Behold, he calls to thee now by his Prophet;
He never saved an Impenitent, nor will ever cast away a Repentant sinner. Behold, he calls to thee now by his Prophet;
pns31 av-x vvd dt j, ccx vmb av vvi av dt j n1. vvb, pns31 vvz p-acp pno21 av p-acp po31 n1;
(20) sermon (DIV2)
457
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7070
Quare morieris? Why wilt thou die? didst thou ever heare from him, or from any Prophet, a morieris, that thou shalt die,Quare Morieris? Why wilt thou die? didst thou ever hear from him, or from any Prophet, a Morieris, that thou shalt die,
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(20) sermon (DIV2)
457
Page 222
7071
or a Mortuus es, that thou art dead already? Thou hast his Prayers, his intreaties,
or a Mortuus es, that thou art dead already? Thou hast his Prayers, his entreaties,
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(20) sermon (DIV2)
457
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7072
and besseechings, Expandit manus, he spreads forth his hands all the day long; Thou hast his wishes;
and besseechings, Expanded manus, he spreads forth his hands all the day long; Thou hast his wishes;
cc n2-vvg, n1 fw-la, pns31 vvz av po31 n2 d dt n1 av-j; pns21 vh2 png31 n2;
(20) sermon (DIV2)
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7073
Oh that thou wert wise, so wise as to look upon the moriemini, to consider thy last end:
O that thou Wertenberg wise, so wise as to look upon the Die, to Consider thy last end:
uh cst pns21 vbd2r j, av j c-acp pc-acp vvi p-acp dt fw-la, pc-acp vvi po21 ord n1:
(20) sermon (DIV2)
457
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7074
Thou hast his Covenant, which he sware to our fore-fathers Abraham, and his seed for ever:
Thou hast his Covenant, which he sware to our Forefathers Abraham, and his seed for ever:
pns21 vh2 png31 n1, r-crq pns31 vvd p-acp po12 n2 np1, cc po31 n1 c-acp av:
(20) sermon (DIV2)
457
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7075
His Comminations, his obtesTations, his expostulations thou mayest read, but didst thou ever read the book of life? Look on the moriemini, look on the deaths head in the Text, look not into the book of life;
His Comminations, his obtesTations, his expostulations thou Mayest read, but didst thou ever read the book of life? Look on the Die, look on the death's head in the Text, look not into the book of life;
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(20) sermon (DIV2)
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7076
thou hast other care that lies upon thee, thou hast other businesse to do;
thou hast other care that lies upon thee, thou hast other business to do;
pns21 vh2 j-jn n1 cst vvz p-acp pno21, pns21 vh2 j-jn n1 pc-acp vdi;
(20) sermon (DIV2)
457
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7077
thou hast an understanding to adorn, a will to watch over, affections to bridle, the flesh to crucifie, temptations to struggle with, the devil to encounter:
thou hast an understanding to adorn, a will to watch over, affections to bridle, the Flesh to crucify, temptations to struggle with, the Devil to encounter:
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(20) sermon (DIV2)
457
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7078
Think then of thy duty, not of the decree, and the syncere performance of the duty will seal the decree,
Think then of thy duty, not of the Decree, and the sincere performance of the duty will seal the Decree,
vvb av pp-f po21 n1, xx pp-f dt n1, cc dt j n1 pp-f dt n1 vmb vvi dt n1,
(20) sermon (DIV2)
457
Page 223
7079
and seal thee up to the day of redemption.
and seal thee up to the day of redemption.
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(20) sermon (DIV2)
457
Page 223
7080
It is a good rule, which Martin Luther gives us, Dimitte Scripturam ubi obscura est, tene ubi certa, where the text is dark and obscure, suspend thy judgement,
It is a good Rule, which Martin Luther gives us, Dimity Scripturam ubi Obscure est, tene ubi Certa, where the text is dark and Obscure, suspend thy judgement,
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(20) sermon (DIV2)
457
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7081
and where it is plain and easy, expresse and manifest it in thy conversation, which is the best descant on a plain song.
and where it is plain and easy, express and manifest it in thy Conversation, which is the best descant on a plain song.
cc c-crq pn31 vbz j cc j, j cc vvi pn31 p-acp po21 n1, r-crq vbz dt js n1 p-acp dt j n1.
(20) sermon (DIV2)
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7082
Thou readest, there are vessels made to dishonour; whether God made them so, as some will have it, or they made themselves so,
Thou Readest, there Are vessels made to dishonour; whither God made them so, as Some will have it, or they made themselves so,
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(20) sermon (DIV2)
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7083
as Basil and Chrysostome interpret it, it concerns not thee;
as Basil and Chrysostom interpret it, it concerns not thee;
c-acp np1 cc np1 vvb pn31, pn31 vvz xx pno21;
(20) sermon (DIV2)
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7084
That which concerns thee is plain, thou mayest run and readit, that thou must possesse thy vessel in honour,
That which concerns thee is plain, thou Mayest run and readit, that thou must possess thy vessel in honour,
d r-crq vvz pno21 vbz j, pns21 vm2 vvi cc n1, cst pns21 vmb vvi po21 n1 p-acp n1,
(20) sermon (DIV2)
457
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7086
the Quare moriemini? is plain, it is plain that God is not willing thou shouldest die,
the Quare Die? is plain, it is plain that God is not willing thou Shouldst die,
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(20) sermon (DIV2)
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7087
but hath shewed thee a plain passage unto life;
but hath showed thee a plain passage unto life;
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(20) sermon (DIV2)
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7088
hath not indeed supplied thee with means to interpret riddles, and untie knots, and explain and resolve hard texts of Scripture;
hath not indeed supplied thee with means to interpret riddles, and untie knots, and explain and resolve hard texts of Scripture;
vhz xx av vvn pno21 p-acp n2 pc-acp vvi n2, cc vvi n2, cc vvi cc vvi j n2 pp-f n1;
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but he hath supplied thee with meanes of life, brought thee to the gates of paradise, to the wayes of life, and the wells of salvation.
but he hath supplied thee with means of life, brought thee to the gates of paradise, to the ways of life, and the wells of salvation.
cc-acp pns31 vhz vvn pno21 p-acp n2 pp-f n1, vvd pno21 p-acp dt n2 pp-f n1, p-acp dt n2 pp-f n1, cc dt n2 pp-f n1.
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The lines are fallen to thee in a faire place.
The lines Are fallen to thee in a fair place.
dt n2 vbr vvn p-acp pno21 p-acp dt j n1.
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Behold, he hath placed thee in Domo Israelis, in the house of Israel, in domo salutis in the house of salvation.
Behold, he hath placed thee in Domo Israelis, in the house of Israel, in domo Salutis in the house of salvation.
vvb, pns31 vhz vvn pno21 p-acp fw-la fw-la, p-acp dt n1 pp-f np1, p-acp fw-la fw-la p-acp dt n1 pp-f n1.
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Which is next to be considered.
Which is next to be considered.
r-crq vbz ord pc-acp vbi vvn.
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THE ELEVENTH SERMON. PART VII. EZEKIEL 33.11. For why will you die, Oh House of Israel?
THE ELEVENTH SERMON. PART VII. EZEKIELEM 33.11. For why will you die, O House of Israel?
dt ord n1. n1 np1. np1 crd. c-acp q-crq vmb pn22 vvi, uh n1 pp-f np1?
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GOD is not willing we should die;
GOD is not willing we should die;
np1 vbz xx j pns12 vmd vvi;
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for he is goodnesse it self, and no evil can proceed from him, no not the evil of punishment;
for he is Goodness it self, and no evil can proceed from him, no not the evil of punishment;
c-acp pns31 vbz n1 pn31 n1, cc dx j-jn vmb vvi p-acp pno31, dx xx dt n-jn pp-f n1;
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for it is his strange work, and rather ours, then his (saith Basil ) for if our sins did not call and cry out for it he would not do it,
for it is his strange work, and rather ours, then his (Says Basil) for if our Sins did not call and cry out for it he would not do it,
p-acp pn31 vbz po31 j n1, cc av-c png12, cs po31 (vvz np1) c-acp cs po12 n2 vdd xx vvi cc vvi av p-acp pn31 pns31 vmd xx vdi pn31,
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as delighting rather to see his glory in that Image which is like him, then in that which is defaced,
as delighting rather to see his glory in that Image which is like him, then in that which is defaced,
c-acp vvg av-c pc-acp vvi po31 n1 p-acp d n1 r-crq vbz av-j pno31, av p-acp d r-crq vbz vvn,
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and toru and mangled, and now burning in hell; Ipse te subdidisti poenae, thats the stile of the imperial Law;
and toru and mangled, and now burning in hell; Ipse te subdidisti Poenae, thats the style of the imperial Law;
cc n2 cc j-vvn, cc av vvg p-acp n1; fw-la fw-la fw-la fw-la, d|vbz dt n1 pp-f dt j-jn n1;
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his wrath could not kindle, nor Hell burn, till we did blow the coals, we bring our selves under punishment,
his wrath could not kindle, nor Hell burn, till we did blow the coals, we bring our selves under punishment,
po31 n1 vmd xx vvi, ccx n1 vvi, c-acp pns12 vdd vvi dt n2, pns12 vvb po12 n2 p-acp n1,
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and then he strikes, and we die, and are lost for ever.
and then he strikes, and we die, and Are lost for ever.
cc av pns31 vvz, cc pns12 vvb, cc vbr vvn p-acp av.
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It was his goodnesse that made us, and it was his goodness which made a Law,
It was his Goodness that made us, and it was his Goodness which made a Law,
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and made it possible to be kept, and in the same streame of goodnesse were conveighed unto us sufficient and abundant means, by the right use of which we might be carried on in an even and constant course of obedience to that Law,
and made it possible to be kept, and in the same stream of Goodness were conveyed unto us sufficient and abundant means, by the right use of which we might be carried on in an even and constant course of Obedience to that Law,
cc vvd pn31 j pc-acp vbi vvn, cc p-acp dt d n1 pp-f n1 vbdr vvd p-acp pno12 j cc j n2, p-acp dt j-jn n1 pp-f r-crq pns12 vmd vbi vvn a-acp p-acp dt n1 cc j n1 pp-f n1 p-acp d n1,
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and so have a clearer knowledge of him, a neerer union with him, a taste of the powers of the world to come, a share and part in that fulnesse of joy, which is at his right hand for evermore.
and so have a clearer knowledge of him, a nearer Union with him, a taste of the Powers of the world to come, a share and part in that fullness of joy, which is At his right hand for evermore.
cc av vhb dt jc n1 pp-f pno31, dt jc n1 p-acp pno31, dt n1 pp-f dt n2 pp-f dt n1 pc-acp vvi, dt n1 cc n1 p-acp d n1 pp-f n1, r-crq vbz p-acp po31 j-jn n1 p-acp av.
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And why then will you die Oh House of Israel? And why then will you die O House of Israel?
cc c-crq av vmb pn22 vvi uh n1 pp-f np1?
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And indeed, why should Israel? why should any of the House of Israel die? For take it in the letter for the Jews;
And indeed, why should Israel? why should any of the House of Israel die? For take it in the Letter for the jews;
cc av, q-crq vmd np1? q-crq vmd d pp-f dt n1 pp-f np1 vvi? p-acp vvi pn31 p-acp dt n1 p-acp dt np2;
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Take it in the application, for us Christians; take it for the Synagogue, which is the Type, or take it for the Church, which is Israel indeed, as the Apostle calls it,
Take it in the application, for us Christians; take it for the Synagogue, which is the Type, or take it for the Church, which is Israel indeed, as the Apostle calls it,
vvb pn31 p-acp dt n1, p-acp pno12 np1; vvb pn31 p-acp dt n1, r-crq vbz dt n1, cc vvb pn31 p-acp dt n1, r-crq vbz np1 av, p-acp dt n1 vvz pn31,
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and a strange thing it is, and as full of shame as wonder that any one should die in domo Israelis in the house of Israle, or perish in the Church;
and a strange thing it is, and as full of shame as wonder that any one should die in domo Israelis in the house of Israel, or perish in the Church;
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Si honoratior est persona major est peccantis invidia, the malice of sin is proportion'd to the person that commits it; Si honoratior est persona Major est Sinners invidia, the malice of since is proportioned to the person that commits it;
fw-mi fw-la fw-la fw-la j fw-la fw-la fw-la, dt n1 pp-f n1 vbz vvn p-acp dt n1 cst vvz pn31;
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not so strange a thing to die in the streets of Askelon, as in the house of Israel,
not so strange a thing to die in the streets of Ashkelon, as in the house of Israel,
xx av j dt n1 pc-acp vvi p-acp dt n2 pp-f np1, a-acp p-acp dt n1 pp-f np1,
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nor for a Turk or Infidel to be lost as a Christian.
nor for a Turk or Infidel to be lost as a Christian.
ccx p-acp dt np1 cc n1 pc-acp vbi vvn p-acp dt njp.
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For though the condition of the person cannot change the species of the sin (for sin is the same in whomsoever it is) yet it hath not so foul an aspect in one as in another, cries not so loud in the dark,
For though the condition of the person cannot change the species of the since (for since is the same in whomsoever it is) yet it hath not so foul an aspect in one as in Another, cries not so loud in the dark,
p-acp cs dt n1 pp-f dt n1 vmbx vvi dt n2 pp-f dt n1 (p-acp n1 vbz dt d p-acp ro-crq pn31 vbz) av pn31 vhz xx av j dt n1 p-acp crd p-acp p-acp j-jn, vvz xx av av-j p-acp dt j,
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7112
as in the light, and is most fatal, and destructive where is most means to avoid it;
as in the Light, and is most fatal, and destructive where is most means to avoid it;
c-acp p-acp dt n1, cc vbz av-ds j, cc j c-crq vbz ds n2 pc-acp vvi pn31;
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is most mortal there where there is most light to discover its deformity.
is most Mortal there where there is most Light to discover its deformity.
vbz av-ds j-jn pc-acp c-crq pc-acp vbz ds n1 pc-acp vvi po31 n1.
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A wicked Israelite is worse then an Edomite, and a bad Christian worse then a Turk or a Jew.
A wicked Israelite is Worse then an Edomite, and a bad Christian Worse then a Turk or a Jew.
dt j np1 vbz jc cs dt np1, cc dt j np1 jc cs dt np1 cc dt np1.
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In domo Israelis, to be in the house, to be a member of the Church is a great priviledge,
In domo Israelis, to be in the house, to be a member of the Church is a great privilege,
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but if we honour not this priviledge so far, as to make our deportment answerable, even our priviledge, it self being abused and forfeited, will change its countenance, and accuse, and condemn us.
but if we honour not this privilege so Far, as to make our deportment answerable, even our privilege, it self being abused and forfeited, will change its countenance, and accuse, and condemn us.
cc-acp cs pns12 vvb xx d n1 av av-j, c-acp pc-acp vvi po12 n1 j, av po12 n1, pn31 n1 vbg vvn cc vvn, vmb vvi po31 n1, cc vvi, cc vvb pno12.
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We finde it as a positive truth laid down in the Schools, and if it were not in our Books, common reason would have shewed it us in a character legible enough;
We find it as a positive truth laid down in the Schools, and if it were not in our Books, Common reason would have showed it us in a character legible enough;
pns12 vvb pn31 p-acp dt j n1 vvn a-acp p-acp dt n2, cc cs pn31 vbdr xx p-acp po12 n2, j n1 vmd vhi vvn pn31 pno12 p-acp dt n1 j av-d;
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Gravius peccat fidelis, quam Infidelis propter Sacramenta fidei quibus Contumeliam facit, of all Idolaters an Israelite is the worst, Gravius peccat Fidelis, quam Infidels propter Sacraments fidei quibus Contumeliam facit, of all Idolaters an Israelite is the worst,
np1 fw-la fw-la, fw-la np1 fw-la np1 fw-la fw-la fw-la fw-la, pp-f d n2 dt np1 vbz dt js,
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and no swine to the unclean Christian, no villain to him, if he be one;
and no Swine to the unclean Christian, no villain to him, if he be one;
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for here sin makes the deeper tincture, and impression, leaves a stain, not onely on his person, but his profession;
for Here since makes the Deeper tincture, and impression, leaves a stain, not only on his person, but his profession;
p-acp av n1 vvz dt jc-jn n1, cc n1, vvz dt n1, xx av-j p-acp po31 n1, cc-acp po31 n1;
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7121
Flings contumely on the very Sacraments of his faith, and casts a blemish on his house and family;
Flings contumely on the very Sacraments of his faith, and Cast a blemish on his house and family;
vvz n1 p-acp dt j n2 pp-f po31 n1, cc vvz dt n1 p-acp po31 n1 cc n1;
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whereas in an Infidel it hath not so deadly an effect, but is vailed and shadowed by ignorance,
whereas in an Infidel it hath not so deadly an Effect, but is veiled and shadowed by ignorance,
cs p-acp dt n1 pn31 vhz xx av j dt n1, cc-acp vbz vvn cc vvn p-acp n1,
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and borrows some excuse from Infidelity it self.
and borrows Some excuse from Infidelity it self.
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For first, to speak a word of the house of Israel in the letter, and so to passe from the Synagogue to the Church.
For First, to speak a word of the house of Israel in the Letter, and so to pass from the Synagogue to the Church.
p-acp ord, pc-acp vvi dt n1 pp-f dt n1 pp-f np1 p-acp dt n1, cc av pc-acp vvi p-acp dt n1 p-acp dt n1.
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7125
the Jews were Domestica Dei gens as Tertullian calls them, the Domestick, and peculiar people of God,
the jews were Domestica Dei gens as Tertullian calls them, the Domestic, and peculiar people of God,
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like Gideons fleece, full of the dew of Divine Benediction, when all the world was dry besides:
like Gideons fleece, full of the due of Divine Benediction, when all the world was dry beside:
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2. NONLATINALPHABET an apt composing and joyning them together, as it were the Tuning of the instrument;
2. an apt composing and joining them together, as it were the Tuning of the Instrument;
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to them were the Oracles given, those Oracles which did foretel the Messias, and by which they might more easily know him, then the Gentiles;
to them were the Oracles given, those Oracles which did foretell the Messias, and by which they might more Easily know him, then the Gentiles;
p-acp pno32 vbdr dt n2 vvn, d n2 r-crq vdd vvi dt np1, cc p-acp r-crq pns32 vmd av-dc av-j vvi pno31, cs dt n2-j;
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to them pertained the adoption, for they were called the Children of God: Deut. 14.1. They had the Covenant written in Tables of stone, and the giving of the Law, to them pertained the adoption, for they were called the Children of God: Deuteronomy 14.1. They had the Covenant written in Tables of stone, and the giving of the Law,
p-acp pno32 vvd dt n1, c-acp pns32 vbdr vvn dt n2 pp-f np1: np1 crd. pns32 vhd dt n1 vvn p-acp n2 pp-f n1, cc dt vvg pp-f dt n1,
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7129
and constitutions, which might link, and unite them together into a body and society, and the service of God, they had their sacrifices, but especially the Paschal Lamb;
and constitutions, which might link, and unite them together into a body and society, and the service of God, they had their Sacrifices, but especially the Paschal Lamb;
cc n2, r-crq vmd vvi, cc vvi pno32 av p-acp dt n1 cc n1, cc dt n1 pp-f np1, pns32 vhd po32 n2, cc-acp av-j dt np1 n1;
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and that their memory might not let slip his statutes, and Ordinances, he doth even Catechize their eyes,
and that their memory might not let slip his statutes, and Ordinances, he does even Catechise their eyes,
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7131
and makes the least Ceremony a busie remembrancer.
and makes the least Ceremony a busy remembrancer.
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Behold a Tabernacle erected, Aaron and his sons appointed, the Sacrifices slain, the Altars smoking, all so many Ocular Sermons. They may behold Aaron and his sons ascending the Temple, laying all their sins upon the head of a sacred Goat, and so carrying them out of the City;
Behold a Tabernacle erected, Aaron and his Sons appointed, the Sacrifices slave, the Altars smoking, all so many Ocular Sermons. They may behold Aaron and his Sons ascending the Temple, laying all their Sins upon the head of a sacred Goat, and so carrying them out of the city;
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7133
they might behold him entring the vail with Reverence:
they might behold him entering the Vail with reverence:
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7134
His garments, his motion, his Gesture, all were vocal, quicquid agebat, quiequid loquebatur, doctrina erat populi, saith Saint Jerom, his Actions were Didacticall as well as his Doctrine,
His garments, his motion, his Gesture, all were vocal, quicquid agebat, Quiequid loquebatur, Doctrina erat People, Says Saint Jerome, his Actions were Didactical as well as his Doctrine,
png31 n2, po31 n1, po31 n1, d vbdr j, fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la, vvz n1 np1, po31 n2 vbdr j c-acp av c-acp po31 n1,
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7135
and the priest himself was a Sermon, and these were as so many antidotes against death.
and the priest himself was a Sermon, and these were as so many antidotes against death.
cc dt n1 px31 vbds dt n1, cc d vbdr a-acp av d n2 p-acp n1.
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7136
The 23. and 26. v. of this Chapter, the Prophet reproveth them for their capital,
The 23. and 26. v. of this Chapter, the Prophet Reproveth them for their capital,
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7137
and mortal sins, Adultery, murder, and Idolatry, and God had sufficiently instructed, and fortified them against these.
and Mortal Sins, Adultery, murder, and Idolatry, and God had sufficiently instructed, and fortified them against these.
cc j-jn n2, n1, n1, cc n1, cc np1 vhd av-j vvn, cc vvd pno32 p-acp d.
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7138
He forbad lust, not onely in the Decalogue, but in the S•arrow Levit. 11. murder in the Vulture and Raven, and those Birds of prey, ut Israelitae murdareatur pecora culpatasunt, to sanctifie and cleanse his people he blames the Beasts,
He forbade lust, not only in the Decalogue, but in the S•arrow Levit. 11. murder in the Vulture and Raven, and those Birds of prey, ut Israelites murdareatur pecora culpatasunt, to sanctify and cleanse his people he blames the Beasts,
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7139
as unclean (which they could not be of themselves, because he made them) and laies a Blemish upon his other Creatures, to keep them underfiled,
as unclean (which they could not be of themselves, Because he made them) and lays a Blemish upon his other Creatures, to keep them underfiled,
c-acp j (r-crq pns32 vmd xx vbi pp-f px32, c-acp pns31 vvd pno32) cc vvz dt n1 p-acp po31 j-jn n2, pc-acp vvi pno32 vvn,
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7140
and for to keep our Idolatry, he busied them in those many ceremonies, which he ordeined for that end, ne vacaret Idololatriae servire saith Aquin. that they might not have the least leisure to be Idolaters:
and for to keep our Idolatry, he busied them in those many ceremonies, which he ordained for that end, ne vacaret Idolatry Serve Says Aquinas that they might not have the least leisure to be Idolaters:
cc p-acp pc-acp vvi po12 n1, pns31 vvd pno32 p-acp d d n2, r-crq pns31 vvd p-acp d n1, ccx fw-la fw-la fw-fr vvz np1 cst pns32 vmd xx vhi dt ds n1 pc-acp vbi n2:
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7141
So that (to draw up all) they might learn from the Law, they might learn from the Priest, they might learn from the Sacrifice, they might learn from each Ceremony; they might learn from men,
So that (to draw up all) they might Learn from the Law, they might Learn from the Priest, they might Learn from the Sacrifice, they might Learn from each Ceremony; they might Learn from men,
av d (p-acp vvi a-acp d) pns32 vmd vvi p-acp dt n1, pns32 vmd vvi p-acp dt n1, pns32 vmd vvi p-acp dt n1, pns32 vmd vvi p-acp d n1; pns32 vmd vvi p-acp n2,
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7162
and lastly NONLATINALPHABET a skilful touch, which makes the harmony: So in the Church, if we take it in its latitude, there be Saints, Angels,
and lastly a skilful touch, which makes the harmony: So in the Church, if we take it in its latitude, there be Saints, Angels,
cc ord dt j n1, r-crq vvz dt n1: av p-acp dt n1, cs pns12 vvb pn31 p-acp po31 n1, pc-acp vbi n2, n2,
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7142
and they might learn from beasts, to Turn from their evil ways, and God might well cry out Quid facerem quod non fecerim? what could I have done, that I have not done? and speak to them in his grief, and wrath, and indignation.
and they might Learn from beasts, to Turn from their evil ways, and God might well cry out Quid facerem quod non fecerim? what could I have done, that I have not done? and speak to them in his grief, and wrath, and Indignation.
cc pns32 vmd vvi p-acp n2, p-acp vvb p-acp po32 j-jn n2, cc np1 vmd av vvi av fw-la fw-la fw-la fw-fr n1? r-crq vmd pns11 vhi vdn, cst pns11 vhb xx vdn? cc vvb p-acp pno32 p-acp po31 n1, cc n1, cc n1.
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7143
Quare &c. why will ye die Oh House. O house of Israel?Quare etc. why will you die O House. O house of Israel?
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But to passe from the Synagogue to the Church, which excells merito fidei, et majoris scientiae, in respect of a clearer faith, and larger knowledge;
But to pass from the Synagogue to the Church, which excels merito fidei, et majoris scientiae, in respect of a clearer faith, and larger knowledge;
p-acp pc-acp vvi p-acp dt n1 p-acp dt n1, r-crq vvz fw-la fw-la, fw-la fw-la fw-la, p-acp n1 pp-f dt jc n1, cc jc n1;
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to come to the time of Reformation, in which all things which pertain to the full happinesse of Gods people, was to be raised to their last height and perfection, to look into the Law of liberty, which lets usnot loose in our own evil wayes,
to come to the time of Reformation, in which all things which pertain to the full happiness of God's people, was to be raised to their last height and perfection, to look into the Law of liberty, which lets usnot lose in our own evil ways,
pc-acp vvi p-acp dt n1 pp-f n1, p-acp r-crq d n2 r-crq vvb p-acp dt j n1 pp-f npg1 n1, vbds pc-acp vbi vvn p-acp po32 ord n1 cc n1, pc-acp vvi p-acp dt n1 pp-f n1, r-crq vvz vmbx vvi p-acp po12 d j-jn n2,
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7146
but makes us most free by restraining and tying us up, and withholding us from those sins, which the Law of Moses did not punish;
but makes us most free by restraining and tying us up, and withholding us from those Sins, which the Law of Moses did not Punish;
cc-acp vvz pno12 av-ds j p-acp vvg cc vvg pno12 p-acp, cc vvg pno12 p-acp d n2, r-crq dt n1 pp-f np1 vdd xx vvi;
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and here Why will ye die? if it were before an obtestation, it is now, a bitter Sarcasme,
and Here Why will you die? if it were before an obtestation, it is now, a bitter Sarcasm,
cc av q-crq vmb pn22 vvi? cs pn31 vbdr p-acp dt n1, pn31 vbz av, dt j n1,
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7148
as bitter as death it self. It is here improved and drove home a minori ad majus, by the Apostle himself,
as bitter as death it self. It is Here improved and drove home a minori ad Majus, by the Apostle himself,
c-acp j c-acp n1 pn31 n1. pn31 vbz av vvn cc vvd av-an dt fw-la fw-la fw-la, p-acp dt n1 px31,
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for if that which should be abolisht was glorious, much more shall that which remaines, whose fruit is everlasling, be glorious.
for if that which should be abolished was glorious, much more shall that which remains, whose fruit is everlasling, be glorious.
c-acp cs d r-crq vmd vbi vvn vbds j, av-d av-dc vmb d r-crq vvz, rg-crq n1 vbz vvg, vbb j.
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7150
And again, If they escaped not who resused him, who spake on earth, from mount Sinai, by his Angel;
And again, If they escaped not who refused him, who spoke on earth, from mount Sinai, by his Angel;
cc av, cs pns32 vvd xx r-crq vvd pno31, r-crq vvd p-acp n1, p-acp n1 np1, p-acp po31 n1;
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how shall not we escape, if we turn away from him who spake from Heaven by his Son? For the Church is a house, how shall not we escape, if we turn away from him who spoke from Heaven by his Son? For the Church is a house,
q-crq vmb xx pns12 vvi, cs pns12 vvb av p-acp pno31 r-crq vvd p-acp n1 p-acp po31 n1? p-acp dt n1 vbz dt n1,
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7152
but far more glorious, built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the head corner stone, in whom all the building coupled together groweth into a Temple of the Lord.
but Far more glorious, built upon the Foundation of the Apostles and prophets, jesus christ himself being the head corner stone, in whom all the building coupled together grows into a Temple of the Lord.
cc-acp av-j av-dc j, vvn p-acp dt n1 pp-f dt n2 cc n2, np1 np1 px31 vbg dt n1 n1 n1, p-acp ro-crq d dt n1 vvd av vvz p-acp dt n1 pp-f dt n1.
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the whole world besides are but rubbage, as bones scattered at the graves mouth. the Whole world beside Are but rubbage, as bones scattered At the graves Mouth.
dt j-jn n1 p-acp vbr p-acp n1, c-acp n2 vvn p-acp dt n2 n1.
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The Church is compact, knit, and united into a house, and in this house is the Armory of God, ubi mille clipei, & armatura fortium, where are a thousand Bucklers,
The Church is compact, knit, and united into a house, and in this house is the Armoury of God, ubi mille clipei, & armatura fortium, where Are a thousand Bucklers,
dt n1 vbz vvn, vvn, cc vvn p-acp dt n1, cc p-acp d n1 vbz dt n1 pp-f np1, fw-la fw-la fw-la, cc fw-la fw-la, c-crq vbr dt crd n2,
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and all the weapons of the mighty to keep off death, the helmet of Salvation, the sword of the Spirit, and the shield of Faith to quench all the Fiery Darts of Satan;
and all the weapons of the mighty to keep off death, the helmet of Salvation, the sword of the Spirit, and the shield of Faith to quench all the Fiery Darts of Satan;
cc d dt n2 pp-f dt j pc-acp vvi a-acp n1, dt n1 pp-f n1, dt n1 pp-f dt n1, cc dt n1 pp-f n1 pc-acp vvi d dt j n2 pp-f np1;
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as they be delivered into our hands, Eph. 6.
as they be Delivered into our hands, Ephesians 6.
c-acp pns32 vbb vvn p-acp po12 n2, np1 crd
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7157
And as it is a House, so is it a Familie of Christ, of whom all the Family of heaven and earth is named;
And as it is a House, so is it a Family of christ, of whom all the Family of heaven and earth is nam;
cc c-acp pn31 vbz dt n1, av vbz pn31 dt n1 pp-f np1, pp-f r-crq d dt n1 pp-f n1 cc n1 vbz vvn;
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who is M NONLATINALPHABET the great Master of the Houshold.
who is M the great Master of the Household.
r-crq vbz sy dt j n1 pp-f dt n1.
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7159
For as the Pythagorean, fitting and shaping out a Familie by his Lute, required 1. NONLATINALPHABET the integrity of all the parts,
For as the Pythagorean, fitting and shaping out a Family by his Lute, required 1. the integrity of all the parts,
p-acp p-acp dt np1, vvg cc j-vvg av dt n1 p-acp po31 n1, vvd crd dt n1 pp-f d dt n2,
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7163
and Archangels, if we contract it to the Militant (as we usually take it) there be some Apostles, some Pastors, some Prophets, some Teachers:
and Archangels, if we contract it to the Militant (as we usually take it) there be Some Apostles, Some Pastors, Some prophets, Some Teachers:
cc n2, cs pns12 vvb pn31 p-acp dt j (c-acp pns12 av-j vvb pn31) pc-acp vbi d n2, d ng1, d n2, d n2:
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Eph. 4. there be some to be Taught, and some to teach;Ephesians 4. there be Some to be Taught, and Some to teach;
np1 crd pc-acp vbi d pc-acp vbi vvn, cc d pc-acp vvi;
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some to be governed, and some to rule, which makes up the integrity of the parts,
Some to be governed, and Some to Rule, which makes up the integrity of the parts,
d pc-acp vbi vvn, cc d pc-acp vvi, r-crq vvz a-acp dt n1 pp-f dt n2,
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7166
and then these are NONLATINALPHABET, saith the Apostle, coupled and and knit together by every joynt, by the bond of charity, which is the coupling and uniting vertue,
and then these Are, Says the Apostle, coupled and and knit together by every joint, by the bound of charity, which is the coupling and uniting virtue,
cc av d vbr, vvz dt n1, vvn cc cc vvi av p-acp d n1, p-acp dt n1 pp-f n1, r-crq vbz dt vvg cc n-vvg n1,
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7167
as Prosper calls it, by the unity of faith, by their agreement in holinesse, having one faith, one Baptisme, one Lord,
as Prosper calls it, by the unity of faith, by their agreement in holiness, having one faith, one Baptism, one Lord,
c-acp vvb vvz pn31, p-acp dt n1 pp-f n1, p-acp po32 n1 p-acp n1, vhg crd n1, crd n1, crd n1,
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7168
and at last every string being toucht in its right place, begets a harmony, which is delightful both to heaven and earth.
and At last every string being touched in its right place, begets a harmony, which is delightful both to heaven and earth.
cc p-acp ord d n1 vbg vvn p-acp po31 j-jn n1, vvz dt n1, r-crq vbz j av-d p-acp n1 cc n1.
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7169
For when I name the Church, I doe not meane the stones and building (some indeed would bring it downe to this, to stand for nothing,
For when I name the Church, I do not mean the stones and building (Some indeed would bring it down to this, to stand for nothing,
p-acp c-crq pns11 vvb dt n1, pns11 vdb xx vvi dt n2 cc vvg (d av vmd vvi pn31 a-acp p-acp d, pc-acp vvi p-acp pix,
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7170
but the walls) but I suppose a subordination of parts (which was never yet questioned in the Church,
but the walls) but I suppose a subordination of parts (which was never yet questioned in the Church,
cc-acp dt n2) cc-acp pns11 vvb dt n1 pp-f n2 (r-crq vbds av-x av vvn p-acp dt n1,
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but by those, who would make it as invisible, as their Charity) Not the foot to see,
but by those, who would make it as invisible, as their Charity) Not the foot to see,
cc-acp p-acp d, r-crq vmd vvi pn31 p-acp j, c-acp po32 n1) xx dt n1 pc-acp vvi,
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7172
and the eye to walke, and the Tongue to heare, and the Eare to speake, not all Apostles, not all Prophets, not all Teachers, but as the Apostle sayes it shall be at the Resurrection, Every man in his own Order.
and the eye to walk, and the Tongue to hear, and the Ear to speak, not all Apostles, not all prophets, not all Teachers, but as the Apostle Says it shall be At the Resurrection, Every man in his own Order.
cc dt n1 pc-acp vvi, cc dt n1 pc-acp vvi, cc dt n1 pc-acp vvi, xx d n2, xx d n2, xx d n2, p-acp p-acp dt n1 vvz pn31 vmb vbi p-acp dt n1, d n1 p-acp po31 d n1.
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For NONLATINALPHABET — Order is our security and safe-guard; For — Order is our security and safeguard;
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7174
in a rout, every man is a Child of Death, every throat open to the Knife,
in a rout, every man is a Child of Death, every throat open to the Knife,
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7175
but when an Army is drawn out by Art and skill, all hands are active for the Victory:
but when an Army is drawn out by Art and skill, all hands Are active for the Victory:
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7176
Inequality indeed of persons is the ground of disunion and discord, but Order draws and works advantage out of Inequality it self;
Inequality indeed of Persons is the ground of disunion and discord, but Order draws and works advantage out of Inequality it self;
n1 av pp-f n2 vbz dt n1 pp-f n1 cc n1, cc-acp n1 vvz cc vvz n1 av pp-f n1 pn31 n1;
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7177
when every man keeps his station, the common Souldier hath his Interest in the victory,
when every man keeps his station, the Common Soldier hath his Interest in the victory,
c-crq d n1 vvz po31 n1, dt j n1 vhz po31 n1 p-acp dt n1,
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7178
as well as the Commander, and when wee walke orderly, every man in his owne place, wee walk hand in Hand to Heaven and Happinesse together. For further yet;
as well as the Commander, and when we walk orderly, every man in his own place, we walk hand in Hand to Heaven and Happiness together. For further yet;
c-acp av c-acp dt n1, cc c-crq pns12 vvb av-j, d n1 p-acp po31 d n1, pns12 vvb n1 p-acp n1 p-acp n1 cc n1 av. p-acp jc av;
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7179
In the Church of God, there is not onely a union, an Order, but as it is in our Creed, a Communion ef parts; The glorious Angels,
In the Church of God, there is not only a Union, an Order, but as it is in our Creed, a Communion ef parts; The glorious Angels,
p-acp dt n1 pp-f np1, pc-acp vbz xx av-j dt n1, dt n1, cc-acp c-acp pn31 vbz p-acp po12 n1, dt n1 pp-f n2; dt j n2,
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7180
as ministring Spirits, are sent to guard us, and no doubt, doe many and great services for us, though we perceive it not;
as ministering Spirits, Are sent to guard us, and no doubt, do many and great services for us, though we perceive it not;
c-acp j-vvg n2, vbr vvn pc-acp vvi pno12, cc dx n1, vdb d cc j n2 p-acp pno12, cs pns12 vvb pn31 xx;
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7181
The blessed Saints departed, though we may not pray for them, yet may pray for us,
The blessed Saints departed, though we may not pray for them, yet may pray for us,
dt j-vvn n2 vvd, cs pns12 vmb xx vvi p-acp pno32, av vmb vvi p-acp pno12,
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7182
though we heare it not, and though the Church be scattered in its Members, through all the parts of the world,
though we hear it not, and though the Church be scattered in its Members, through all the parts of the world,
cs pns12 vvb pn31 xx, cc cs dt n1 vbb vvn p-acp po31 n2, p-acp d dt n2 pp-f dt n1,
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and reacheth no further then to that point which the Laws of men have set up,
and reaches no further then to that point which the Laws of men have Set up,
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7183
yet their hearts meet in the same God. Every man prayes for himself, and every man prayes for every man.
yet their hearts meet in the same God. Every man prays for himself, and every man prays for every man.
av po32 n2 vvi p-acp dt d np1. np1 n1 vvz p-acp px31, cc d n1 vvz p-acp d n1.
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7184
Quodest Omnium, esi singulorum, that which is all mens, is every mans, and that which is every mans, belongs unto the whole.Quodest Omnium, esi singulorum, that which is all men's, is every men, and that which is every men, belongs unto the Whole.
j np1, fw-la fw-la, cst r-crq vbz d ng2, vbz d ng1, cc cst r-crq vbz d ng1, vvz p-acp dt j-jn.
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7185
For though we cannot speak in those high Termes of the Church, as the Church of Rome doth of her self,
For though we cannot speak in those high Terms of the Church, as the Church of Room does of her self,
c-acp cs pns12 vmbx vvi p-acp d j n2 pp-f dt n1, c-acp dt n1 pp-f vvb vdz pp-f po31 n1,
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7186
yet we cannot but blesse God, and count it a great favour, and priviledge, that we are filii Ecclesiae, as the Father speaks, Children of the Church, think of our selves,
yet we cannot but bless God, and count it a great favour, and privilege, that we Are Sons Ecclesiae, as the Father speaks, Children of the Church, think of our selves,
av pns12 vmbx p-acp vvi np1, cc vvb pn31 dt j n1, cc n1, cst pns12 vbr fw-la np1, p-acp dt n1 vvz, n2 pp-f dt n1, vvb pp-f po12 n2,
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7187
as in a place of safety and advantage, where we may find protection against Death it self.
as in a place of safety and advantage, where we may find protection against Death it self.
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7188
Wee cannot speak loud with the Cardinal, si Catholicus quisquam labitur in peccatum;
we cannot speak loud with the Cardinal, si Catholicus quisquam labitur in peccatum;
pns12 vmbx vvi av-j p-acp dt n1, fw-mi np1 fw-la fw-la p-acp fw-la;
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7189
and, If a Catholique fall into a sinne, suppose it Theft, or Adultery, yet in that Church, he walketh not in Darkness,
and, If a Catholic fallen into a sin, suppose it Theft, or Adultery, yet in that Church, he walks not in Darkness,
cc, cs dt jp n1 p-acp dt n1, vvb pn31 n1, cc n1, av p-acp d n1, pns31 vvz xx p-acp n1,
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7190
but may see many helps to salvation, by which he may soon quit himself out of the snare of the Devill, maternus ei non deest assectus, she is still a Mother, even to such Children;
but may see many helps to salvation, by which he may soon quit himself out of the snare of the devil, maternus ei non deest assectus, she is still a Mother, even to such Children;
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7191
her shops of spirituall comfort lie open;
her shops of spiritual Comfort lie open;
po31 n2 pp-f j n1 vvb j;
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7192
there you may buy Wine and Milk, Indulgences and Absolution, but not without money, or money-worth; be you as sick as you will,
there you may buy Wine and Milk, Indulgences and Absolution, but not without money, or money-worth; be you as sick as you will,
a-acp pn22 vmb vvi n1 cc n1, n2 cc n1, cc-acp xx p-acp n1, cc n1; vbb pn22 p-acp j c-acp pn22 vmb,
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7193
and as oft as you will, There is Physick, there are Cordialls to refresh, and restore you:
and as oft as you will, There is Physic, there Are Cordials to refresh, and restore you:
cc c-acp av c-acp pn22 vmb, pc-acp vbz n1, pc-acp vbr n2 pc-acp vvi, cc vvb pn22:
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7194
I dare not promise so much in the House of Israel, in the Church of Christ,
I Dare not promise so much in the House of Israel, in the Church of christ,
pns11 vvb xx vvi av av-d p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1,
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7195
for I had rather make the Church a Schoole of Virtue, then a Sanctuary for Offenders, and wanton sinners.
for I had rather make the Church a School of Virtue, then a Sanctuary for Offenders, and wanton Sinners.
c-acp pns11 vhd av-c vvi dt n1 dt n1 pp-f n1, cs dt n1 p-acp n2, cc j-jn n2.
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7196
We dare not give it that strength, to carry up our Prayers to the Saints in heaven,
We Dare not give it that strength, to carry up our Prayers to the Saints in heaven,
pns12 vvb xx vvi pn31 d n1, pc-acp vvi a-acp po12 n2 p-acp dt n2 p-acp n1,
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7197
or to conveigh their Merits to us on Earth:
or to convey their Merits to us on Earth:
cc pc-acp vvi po32 n2 p-acp pno12 p-acp n1:
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7198
wee cannot work and temper it to that heat, to draw up the blood of Martyrs,
we cannot work and temper it to that heat, to draw up the blood of Martyrs,
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7199
or the works of supererogating Christians (who have been such profitable servants, that they did more in the service of God,
or the works of supererogating Christians (who have been such profitable Servants, that they did more in the service of God,
cc dt n2 pp-f j-vvg np1 (r-crq vhb vbn d j n2, cst pns32 vdd n1 p-acp dt n1 pp-f np1,
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7200
then they should) into a common Treasury, and then showre them downe in Pardons, and Indulgences;
then they should) into a Common Treasury, and then shower them down in Pardons, and Indulgences;
cs pns32 vmd) p-acp dt j n1, cc av vvi pno32 a-acp p-acp n2, cc n2;
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7201
but yet, though we cannot finde this power the re (which is a Power to doe nothing) yet we may find strength enough in the Church to keep us from the Moriemini, to save us from Death:
but yet, though we cannot find this power the re (which is a Power to do nothing) yet we may find strength enough in the Church to keep us from the Die, to save us from Death:
cc-acp av, cs pns12 vmbx vvi d n1 dt fw-mi (r-crq vbz dt n1 pc-acp vdi pix) av pns12 vmb vvi n1 av-d p-acp dt n1 pc-acp vvi pno12 p-acp dt fw-la, pc-acp vvi pno12 p-acp n1:
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7202
Though I cannot suffer for my Brother, yet I may beare for him, even portare onus fratris, beare my brothers burden;
Though I cannot suffer for my Brother, yet I may bear for him, even portare onus fratris, bear my Brother's burden;
cs pns11 vmbx vvi p-acp po11 n1, av pns11 vmb vvi p-acp pno31, j vvb fw-la fw-la, vvb po11 ng1 n1;
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7203
Though I cannot merit for him, yet I may work for him; though I cannot die for him, I may pray for him.
Though I cannot merit for him, yet I may work for him; though I cannot die for him, I may pray for him.
cs pns11 vmbx vvi p-acp pno31, av pns11 vmb vvi p-acp pno31; cs pns11 vmbx vvi p-acp pno31, pns11 vmb vvi p-acp pno31.
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7204
Though there be no good in my Death, nor profit in my Dust, yet there may be in my memory of my good Counsel, my Advice, my Example, which are verae sanctorum reliquiae, saith Cassander, the best and truest reliques of the Saints;
Though there be no good in my Death, nor profit in my Dust, yet there may be in my memory of my good Counsel, my advice, my Exampl, which Are Verae sanctorum reliquiae, Says Cassander, the best and Truest Relics of the Saints;
cs pc-acp vbb dx j p-acp po11 n1, ccx n1 p-acp po11 n1, av pc-acp vmb vbi p-acp po11 n1 pp-f po11 j n1, po11 n1, po11 n1, r-crq vbr fw-la fw-la fw-la, vvz np1, dt js cc js n2 pp-f dt n2;
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7205
and though my Death cannot satisfy for him, yet it may Catechize him, and teach him how to die;
and though my Death cannot satisfy for him, yet it may Catechise him, and teach him how to die;
cc cs po11 n1 vmbx vvi p-acp pno31, av pn31 vmb vvi pno31, cc vvi pno31 c-crq pc-acp vvi;
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nay, teach him how to overcome Death, that he shall not die for ever: and by this Communion it is, that we work Miracles;
nay, teach him how to overcome Death, that he shall not die for ever: and by this Communion it is, that we work Miracles;
uh-x, vvb pno31 c-crq pc-acp vvi n1, cst pns31 vmb xx vvi p-acp av: cc p-acp d n1 pn31 vbz, cst pns12 vvb n2;
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that in Turning the Covetous, turning his bowels in him, we recover a dry Hand, and a narrow Heart;
that in Turning the Covetous, turning his bowels in him, we recover a dry Hand, and a narrow Heart;
cst p-acp vvg dt j, vvg po31 n2 p-acp pno31, pns12 vvb dt j n1, cc dt j n1;
(21) sermon (DIV2)
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7208
in teaching the Ignorant, we give sight to the blind; in setling the inconstant, wavering mind, we cure the palsie;
in teaching the Ignorant, we give sighed to the blind; in settling the inconstant, wavering mind, we cure the palsy;
p-acp vvg dt j, pns12 vvb n1 p-acp dt j; p-acp vvg dt j, j-vvg n1, pns12 vvb dt n1;
(21) sermon (DIV2)
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7209
for we can well allow of such Miracles as these in the Church, but not of Lyes.
for we can well allow of such Miracles as these in the Church, but not of Lies.
c-acp pns12 vmb av vvi pp-f d n2 c-acp d p-acp dt n1, cc-acp xx pp-f n2.
(21) sermon (DIV2)
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7210
For as there is an Invisible union of the Saints with God, so is there of Christians amongst themselves, which union,
For as there is an Invisible Union of the Saints with God, so is there of Christians among themselves, which Union,
c-acp c-acp pc-acp vbz dt j n1 pp-f dt n2 p-acp np1, av vbz a-acp pp-f np1 p-acp px32, r-crq n1,
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though the Eye of flesh cannot behold it, yet it must appeare, and shine, and be resplendent in those duties and offices which doe attend this union, which are as so many Hands, by which we lift up one another to happiness;
though the Eye of Flesh cannot behold it, yet it must appear, and shine, and be resplendent in those duties and Offices which do attend this Union, which Are as so many Hands, by which we lift up one Another to happiness;
cs dt n1 pp-f n1 vmbx vvi pn31, av pn31 vmb vvi, cc vvi, cc vbi j p-acp d n2 cc n2 r-crq vdb vvi d n1, r-crq vbr a-acp av d n2, p-acp r-crq pns12 vvb a-acp crd j-jn p-acp n1;
(21) sermon (DIV2)
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7212
As the Head infuseth life and vigor into the whole body, so must the members also annoynt each other with this Oyle of Gladnesse.
As the Head infuseth life and vigor into the Whole body, so must the members also anoint each other with this Oil of Gladness.
c-acp dt n1 vvz n1 cc n1 p-acp dt j-jn n1, av vmb dt n2 av vvi d n-jn p-acp d n1 pp-f n1.
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7213
Each member must be Active and Industrious to expresse that Virtue, without which it cannot be one.
Each member must be Active and Industria to express that Virtue, without which it cannot be one.
d n1 vmb vbi j cc j pc-acp vvi d n1, p-acp r-crq pn31 vmbx vbi crd.
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7214
Let no man seek his owne, but every man anothers Wealth, saith the Apostle;Let no man seek his own, but every man another's Wealth, Says the Apostle;
vvb dx n1 vvi po31 d, cc-acp d n1 j-jn n1, vvz dt n1;
(21) sermon (DIV2)
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7215
not seek his own? what more naturall to man? or who is neerer to him,
not seek his own? what more natural to man? or who is nearer to him,
xx vvb po31 d? q-crq av-dc j p-acp n1? cc q-crq vbz av-jc p-acp pno31,
(21) sermon (DIV2)
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7216
then he himself? but yet he must not seek his owne, but as it may bring advantage,
then he himself? but yet he must not seek his own, but as it may bring advantage,
cs pns31 px31? cc-acp av pns31 vmb xx vvi po31 d, cc-acp c-acp pn31 vmb vvi n1,
(21) sermon (DIV2)
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7217
and promote the Good of others;
and promote the Good of Others;
cc vvd dt j pp-f n2-jn;
(21) sermon (DIV2)
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7218
not presse forward to the mark, but with his hand stretcht forth, to carry on others along with him, not goe to Heaven,
not press forward to the mark, but with his hand stretched forth, to carry on Others along with him, not go to Heaven,
xx vvb av-j p-acp dt n1, cc-acp p-acp po31 n1 vvn av, pc-acp vvi p-acp n2-jn a-acp p-acp pno31, xx vvi p-acp n1,
(21) sermon (DIV2)
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7219
but saving some with feare, and pulling others out of the fire, and gathering up as many,
but Saving Some with Fear, and pulling Others out of the fire, and gathering up as many,
cc-acp vvg d p-acp n1, cc vvg n2-jn av pp-f dt n1, cc vvg a-acp p-acp d,
(21) sermon (DIV2)
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7220
as his Wisedome and care, and zeal towards God and man can take up with him in the way.
as his Wisdom and care, and zeal towards God and man can take up with him in the Way.
c-acp po31 n1 cc n1, cc n1 p-acp np1 cc n1 vmb vvi a-acp p-acp pno31 p-acp dt n1.
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7221
And this is necessary, even in humane Societies, and those Politick Bodies, which men build up to themselves,
And this is necessary, even in humane Societies, and those Politic Bodies, which men built up to themselves,
cc d vbz j, av p-acp j n2, cc d j n2, r-crq n2 vvb a-acp p-acp px32,
(21) sermon (DIV2)
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7222
for their Peace and security, Turpis est pars, quae toti suo non Convenit, that is a most unnecessary superfluous part or Member,
for their Peace and security, Shameful est pars, Quae Totius Sue non Convenit, that is a most unnecessary superfluous part or Member,
p-acp po32 n1 cc n1, np1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, cst vbz dt av-ds j j n1 cc n1,
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for which the whole is not the better;
for which the Whole is not the better;
p-acp r-crq dt j-jn vbz xx dt av-jc;
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we are Baptized with a Sermon, and we are married with a Sermon, and we are buried with a Sermon.
we Are Baptised with a Sermon, and we Are married with a Sermon, and we Are buried with a Sermon.
pns12 vbr j-vvn p-acp dt n1, cc pns12 vbr vvn p-acp dt n1, cc pns12 vbr vvn p-acp dt n1.
(21) sermon (DIV2)
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7224
ut in sermone literae, saith Austin, as letters in a word or Sentence, so men are Elementa Civitatis, the principles and parts which make up the Syntaxis of a Republique,ut in sermon literae, Says Austin, as letters in a word or Sentence, so men Are Elementa Civitatis, the principles and parts which make up the Syntaxis of a Republic,
fw-la p-acp n1 fw-la, vvz np1, p-acp n2 p-acp dt n1 cc n1, av n2 vbr np1 fw-la, dt n2 cc n2 r-crq vvb a-acp dt fw-la pp-f dt n1,
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and he that endeavours not the advancement of the whole, is a Letter too much; fitt to be expung'd and blotted out;
and he that endeavours not the advancement of the Whole, is a letter too much; fit to be expunged and blotted out;
cc pns31 cst vvz xx dt n1 pp-f dt j-jn, vbz dt n1 av av-d; j pc-acp vbi vvd cc vvd av;
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but in the Church, whose maker and Builder is God, it is required in the highest degree, especially in those transactions which may enlarge the Circuit and glory of it:
but in the Church, whose maker and Builder is God, it is required in the highest degree, especially in those transactions which may enlarge the Circuit and glory of it:
cc-acp p-acp dt n1, rg-crq n1 cc n1 vbz np1, pn31 vbz vvn p-acp dt js n1, av-j p-acp d n2 r-crq vmb vvi dt n1 cc n1 pp-f pn31:
(21) sermon (DIV2)
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7227
here every man must be his own, and under Christ, his Brothers Saviour;
Here every man must be his own, and under christ, his Brother's Saviour;
av d n1 vmb vbi po31 d, cc p-acp np1, po31 ng1 n1;
(21) sermon (DIV2)
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for as between these two Cities, so between the happinesse of the one, and the happinesse of the other, there is no Comparison.
for as between these two Cities, so between the happiness of the one, and the happiness of the other, there is no Comparison.
c-acp c-acp p-acp d crd n2, av p-acp dt n1 pp-f dt crd, cc dt n1 pp-f dt n-jn, pc-acp vbz dx n1.
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As therefore every Bishop in the former Ages, called himself Episcopum Catholicae Ecclesiae, a Bishop of the Catholick Church,
As Therefore every Bishop in the former Ages, called himself Bishop Catholic Ecclesiae, a Bishop of the Catholic Church,
p-acp av d n1 p-acp dt j n2, vvd px31 fw-la fw-la np1, dt n1 pp-f dt njp n1,
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7230
although he had Jurisdiction but over one Diocesse, so the care and Piety of every particular Christian, in respect of its diffusive Operation, is as Catholick as the Church, every soul he meets with, is under his charge,
although he had Jurisdiction but over one Diocese, so the care and Piety of every particular Christian, in respect of its diffusive Operation, is as Catholic as the Church, every soul he meets with, is under his charge,
cs pns31 vhd n1 cc-acp p-acp crd n1, av dt n1 cc n1 pp-f d j njp, p-acp n1 pp-f po31 j n1, vbz c-acp njp p-acp dt n1, d n1 pns31 vvz p-acp, vbz p-acp po31 n1,
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and he is the care of every soul;
and he is the care of every soul;
cc pns31 vbz dt n1 pp-f d n1;
(21) sermon (DIV2)
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7232
in saving a soul from Death, every man is a Priest and a Bishop, although he may neither invade the Pulpit, or ascend the Chaire:
in Saving a soul from Death, every man is a Priest and a Bishop, although he may neither invade the Pulpit, or ascend the Chair:
p-acp vvg dt n1 p-acp n1, d n1 vbz dt n1 cc dt n1, cs pns31 vmb av-dx vvi dt n1, cc vvi dt n1:
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7233
I may be eyes unto him, as it was said of Hobab: I may take him from his Error,
I may be eyes unto him, as it was said of Hobab: I may take him from his Error,
pns11 vmb vbb n2 p-acp pno31, c-acp pn31 vbds vvn pp-f vvb: pns11 vmb vvi pno31 p-acp po31 n1,
(21) sermon (DIV2)
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7234
and put him into the way of truth; if he feare, I may scatter it; If he grieve, I may wipe off his Teares;
and put him into the Way of truth; if he Fear, I may scatter it; If he grieve, I may wipe off his Tears;
cc vvd pno31 p-acp dt n1 pp-f n1; cs pns31 vvb, pns11 vmb vvi pn31; cs pns31 vvb, pns11 vmb vvi a-acp po31 n2;
(21) sermon (DIV2)
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7235
If he presume, I may teach him to feare, and if he despaire, I may lift him up to a lively Hope, that neither feare nor grief,
If he presume, I may teach him to Fear, and if he despair, I may lift him up to a lively Hope, that neither Fear nor grief,
cs pns31 vvb, pns11 vmb vvi pno31 pc-acp vvi, cc cs pns31 vvb, pns11 vmb vvi pno31 a-acp p-acp dt j n1, cst dx n1 ccx n1,
(21) sermon (DIV2)
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7236
neither Presumption, nor despaire swallow him up: thus may I raise a dead man from the grave, a sinner from his sinne,
neither Presumption, nor despair swallow him up: thus may I raise a dead man from the grave, a sinner from his sin,
dx n1, ccx n1 vvb pno31 a-acp: av vmb pns11 vvi dt j n1 p-acp dt n1, dt n1 p-acp po31 n1,
(21) sermon (DIV2)
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and by that example many may rise with him, who are as dead as he,
and by that Exampl many may rise with him, who Are as dead as he,
cc p-acp d n1 d vmb vvi p-acp pno31, r-crq vbr a-acp j c-acp pns31,
(21) sermon (DIV2)
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7238
and so by his friendly communication transfuse our selves into others, and receive others into our selves,
and so by his friendly communication transfuse our selves into Others, and receive Others into our selves,
cc av p-acp po31 j n1 vvb po12 n2 p-acp n2-jn, cc vvi n2-jn p-acp po12 n2,
(21) sermon (DIV2)
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7239
and so runne hand in hand from the Chambers of Death.
and so run hand in hand from the Chambers of Death.
cc av vvb n1 p-acp n1 p-acp dt n2 pp-f n1.
(21) sermon (DIV2)
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7240
And thus farr we dare extend the Communion of Saints, place it in a House, a Family, a society of men called and gathered together by Christ;
And thus Far we Dare extend the Communion of Saints, place it in a House, a Family, a society of men called and gathered together by christ;
cc av av-j pns12 vvb vvi dt n1 pp-f n2, vvb pn31 p-acp dt n1, dt n1, dt n1 pp-f n2 vvn cc vvn av p-acp np1;
(21) sermon (DIV2)
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7241
raise it to the participation of the Priviledges and Charters granted by Christ;
raise it to the participation of the Privileges and Charters granted by christ;
vvb pn31 p-acp dt n1 pp-f dt n2 cc n2 vvn p-acp np1;
(21) sermon (DIV2)
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7242
calling us to the same faith, leading us by the same rule, filling us with the same Grace, endowing us with severall Gifts, that we may guard and secure each other;
calling us to the same faith, leading us by the same Rule, filling us with the same Grace, endowing us with several Gifts, that we may guard and secure each other;
vvg pno12 p-acp dt d n1, vvg pno12 p-acp dt d n1, vvg pno12 p-acp dt d n1, vvg pno12 p-acp j n2, cst pns12 vmb vvi cc vvi d n-jn;
(21) sermon (DIV2)
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7280
When we take our journey, a Sermon is our farewell, and when we returne, it is our welcome home.
When we take our journey, a Sermon is our farewell, and when we return, it is our welcome home.
c-crq pns12 vvb po12 n1, dt n1 vbz po12 n1, cc c-crq pns12 vvb, pn31 vbz po12 j-jn av-an.
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7243
and so settle it in thoe Offices and Duties, which Christianity makes common, and God hath registred in his Church, which is the Pillar of Truth; where all mens Joyes and Sorrows,
and so settle it in thoe Offices and Duties, which Christianity makes Common, and God hath registered in his Church, which is the Pillar of Truth; where all men's Joys and Sorrows,
cc av vvi pn31 p-acp n1 n2 cc n2, r-crq np1 vvz j, cc np1 vhz vvn p-acp po31 n1, r-crq vbz dt n1 pp-f n1; c-crq d ng2 n2 cc n2,
(21) sermon (DIV2)
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7244
and Feares, and Hopes should be one and the same;
and Fears, and Hope's should be one and the same;
cc n2, cc ng1 vmd vbi crd cc dt d;
(21) sermon (DIV2)
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7245
And then to die surrounded with all these Helpes, and Advantages, of God above, ready to Help us;
And then to die surrounded with all these Helps, and Advantages, of God above, ready to Help us;
cc av pc-acp vvi vvn p-acp d d vvz, cc n2, pp-f np1 a-acp, j pc-acp vvi pno12;
(21) sermon (DIV2)
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7246
of men like unto our selves, prest out as auxiliaries to succour and relieve us, of Precepts to guide us, of Promises to encourage us, of Heaven even opening it self to recerve us,
of men like unto our selves, pressed out as auxiliaries to succour and relieve us, of Precepts to guide us, of Promises to encourage us, of Heaven even opening it self to recerve us,
pp-f n2 av-j p-acp po12 n2, vvn av p-acp n2-j pc-acp vvi cc vvi pno12, pp-f n2 pc-acp vvi pno12, pp-f vvz pc-acp vvi pno12, pp-f n1 av vvg pn31 n1 pc-acp vvb pno12,
(21) sermon (DIV2)
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7247
then to die, is to die as fools die, to suffer their hands to be bound,
then to die, is to die as Fools die, to suffer their hands to be bound,
cs pc-acp vvi, vbz pc-acp vvi p-acp n2 vvi, pc-acp vvi po32 n2 pc-acp vbi vvn,
(21) sermon (DIV2)
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7248
and their feet put in fetters, and to open their Breast to the sword:
and their feet put in fetters, and to open their Breast to the sword:
cc po32 n2 vvn p-acp n2, cc pc-acp vvi po32 n1 p-acp dt n1:
(21) sermon (DIV2)
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7249
for to die alone, is not so grievous, not so imputable, as to die in such Company, to die, where 'tis no more but to will it,
for to die alone, is not so grievous, not so imputable, as to die in such Company, to die, where it's no more but to will it,
c-acp pc-acp vvi av-j, vbz xx av j, xx av j, c-acp pc-acp vvi p-acp d n1, pc-acp vvi, c-crq pn31|vbz dx dc cc-acp pc-acp vmb pn31,
(21) sermon (DIV2)
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7250
and I might live for ever.
and I might live for ever.
cc pns11 vmd vvi p-acp av.
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7251
Oh how were it to be wisht, that we well understood this one Article of our Faith, the Communion of Saints, that we knew to be Vessels to receive the water of Life, and Conduits to conveigh it, that wee would remember that by every sinne, we bring trouble to a Million of Saints,
O how were it to be wished, that we well understood this one Article of our Faith, the Communion of Saints, that we knew to be Vessels to receive the water of Life, and Conduits to convey it, that we would Remember that by every sin, we bring trouble to a Million of Saints,
uh c-crq vbdr pn31 pc-acp vbi vvn, cst pns12 av vvd d crd n1 pp-f po12 n1, dt n1 pp-f n2, cst pns12 vvd pc-acp vbi n2 pc-acp vvi dt n1 pp-f n1, cc n2 pc-acp vvi pn31, cst pns12 vmd vvi cst p-acp d n1, pns12 vvb n1 p-acp dt crd pp-f n2,
(21) sermon (DIV2)
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7252
and by our Obedience make as many Angels merry; That when we spend our portion amongst Harlots, we doe not onely begger our selves,
and by our obedience make as many Angels merry; That when we spend our portion among Harlots, we do not only beggar our selves,
cc p-acp po12 n1 vvi p-acp d n2 j; cst c-crq pns12 vvb po12 n1 p-acp n2, pns12 vdb xx av-j n1 po12 n2,
(21) sermon (DIV2)
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7253
but rob and spoil our Brethren; when we yeeld our selves to the enemy, we betray an Army;
but rob and spoil our Brothers; when we yield our selves to the enemy, we betray an Army;
cc-acp vvb cc vvi po12 n2; c-crq pns12 vvb po12 n2 p-acp dt n1, pns12 vvb dt n1;
(21) sermon (DIV2)
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7254
that we knew what 'twere to give Counsell, and what 'twere to receive it, what it were to shine upon others,
that we knew what 'twere to give Counsel, and what 'twere to receive it, what it were to shine upon Others,
cst pns12 vvd r-crq pn31|vbdr pc-acp vvi n1, cc r-crq pn31|vbdr pc-acp vvi pn31, r-crq pn31 vbdr pc-acp vvi p-acp n2-jn,
(21) sermon (DIV2)
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7255
and to walk by their light, that we knew the Power, the Necessitie of a Precept, the riches and Glory of a Promise;
and to walk by their Light, that we knew the Power, the Necessity of a Precept, the riches and Glory of a Promise;
cc pc-acp vvi p-acp po32 n1, cst pns12 vvd dt n1, dt n1 pp-f dt n1, dt n2 cc n1 pp-f dt n1;
(21) sermon (DIV2)
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7256
that we would consider our selves, as men amongst men invited to happiness, invited to the same Royall FeasT;
that we would Consider our selves, as men among men invited to happiness, invited to the same Royal FeasT;
cst pns12 vmd vvi po12 n2, c-acp n2 p-acp n2 vvn p-acp n1, vvn p-acp dt d j n1;
(21) sermon (DIV2)
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7257
if this were rightly consider'd, we should then ask our selves the question! why should we die? why should we die!
if this were rightly considered, we should then ask our selves the question! why should we die? why should we die!
cs d vbdr av-jn vvn, pns12 vmd av vvi po12 n2 dt n1! q-crq vmd pns12 vvi? q-crq vmd pns12 vvi!
(21) sermon (DIV2)
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7258
not in the wildernesse amongst beasts, upon our Turf or stone, where there is none to help;
not in the Wilderness among beasts, upon our Turf or stone, where there is none to help;
xx p-acp dt n1 p-acp n2, p-acp po12 n1 cc n1, c-crq pc-acp vbz pix pc-acp vvi;
(21) sermon (DIV2)
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7259
but in domo Israelis, in a House, and in the House of Israel, where Health and safety appears in every room,
but in domo Israelis, in a House, and in the House of Israel, where Health and safety appears in every room,
cc-acp p-acp fw-la fw-la, p-acp dt n1, cc p-acp dt n1 pp-f np1, c-crq n1 cc n1 vvz p-acp d n1,
(21) sermon (DIV2)
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7260
& corner? why should we fall, like Samson, with the house upon us, and so endanger,
& corner? why should we fallen, like samson, with the house upon us, and so endanger,
cc n1? q-crq vmd pns12 vvi, av-j np1, p-acp dt n1 p-acp pno12, cc av vvi,
(21) sermon (DIV2)
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7261
and bruise others with our fall? If I be a string, why should I jarre,
and bruise Others with our fallen? If I be a string, why should I jar,
cc vvi n2-jn p-acp po12 n1? cs pns11 vbb dt n1, q-crq vmd pns11 vvi,
(21) sermon (DIV2)
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7262
and spoile the Harmony? If I be a part, why should I be made a Schisme from the body? if I be under Command,
and spoil the Harmony? If I be a part, why should I be made a Schism from the body? if I be under Command,
cc vvi dt n1? cs pns11 vbb dt n1, q-crq vmd pns11 vbi vvn dt n1 p-acp dt n1? cs pns11 vbb p-acp n1,
(21) sermon (DIV2)
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7263
why should I beat my fellow-servants? If a member, why should I walk disorderly in the Family? why should I? why should any Die in Domo Israelis? in the House of Israel?
why should I beatrice my fellowservants? If a member, why should I walk disorderly in the Family? why should I? why should any Die in Domo Israelis? in the House of Israel?
q-crq vmd pns11 vvi po11 n2? cs dt n1, q-crq vmd pns11 vvi av-j p-acp dt n1? q-crq vmd pns11? q-crq vmd d vvi p-acp fw-la fw-la? p-acp dt n1 pp-f np1?
(21) sermon (DIV2)
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7264
And now to reassume the Text;
And now to reassume the Text;
cc av pc-acp vvi dt n1;
(21) sermon (DIV2)
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Why will ye die oh House of Israel? What a fearfull exprobation is it? what can it work in us,Why will you die o House of Israel? What a fearful exprobration is it? what can it work in us,
c-crq vmb pn22 vvi uh n1 pp-f np1? q-crq dt j n1 vbz pn31? q-crq vmb pn31 vvi p-acp pno12,
(21) sermon (DIV2)
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but shame and confusion of Face? Why will you die? you that have Christ for your Physician, the Angels for your Ministers, the Saints for your Example, the Church a common shop of precious Balme,
but shame and confusion of Face? Why will you die? you that have christ for your physician, the Angels for your Ministers, the Saints for your Exampl, the Church a Common shop of precious Balm,
cc-acp n1 cc n1 pp-f n1? q-crq vmb pn22 vvi? pn22 cst vhb np1 p-acp po22 n1, dt n2 p-acp po22 n2, dt n2 p-acp po22 n1, dt n1 dt j n1 pp-f j n1,
(21) sermon (DIV2)
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and Antidotes, who are in Domo Israelis, in the House of Israel, where you may learn from the Priest, learne from the Oracles of God, learn from one another, learn from Death it self, not to die? In this House, in this Order, in this Union, in this Communion, in the midst of all these Auxiliarie Troops to fall and miscarry;
and Antidotes, who Are in Domo Israelis, in the House of Israel, where you may Learn from the Priest, Learn from the Oracles of God, Learn from one Another, Learn from Death it self, not to die? In this House, in this Order, in this union, in this Communion, in the midst of all these Auxiliary Troops to fallen and miscarry;
cc n2, r-crq vbr p-acp fw-la fw-la, p-acp dt n1 pp-f np1, c-crq pn22 vmb vvi p-acp dt n1, vvb p-acp dt n2 pp-f np1, vvb p-acp crd j-jn, vvb p-acp n1 pn31 n1, xx pc-acp vvi? p-acp d n1, p-acp d n1, p-acp d n1, p-acp d n1, p-acp dt n1 pp-f d d j n2 pc-acp vvi cc vvi;
(21) sermon (DIV2)
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to have the Light, but not to see it, the bread of Life, but not to Tast it, to die with our Antidotes about us, to goe per portam coeli in Gehennam, thorow the House of Israel into Tophet, thorow the Church of Christ into Hell, may well put God to ask Questions,
to have the Light, but not to see it, the bred of Life, but not to Taste it, to die with our Antidotes about us, to go per portam coeli in Gehennam, thorough the House of Israel into Tophet, thorough the Church of christ into Hell, may well put God to ask Questions,
pc-acp vhi dt n1, cc-acp xx pc-acp vvi pn31, dt n1 pp-f n1, cc-acp xx pc-acp vvi pn31, pc-acp vvi p-acp po12 n2 p-acp pno12, pc-acp vvi fw-la fw-la fw-la p-acp fw-la, p-acp dt n1 pp-f np1 p-acp np1, p-acp dt n1 pp-f np1 p-acp n1, vmb av vvd np1 pc-acp vvi n2,
(21) sermon (DIV2)
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and expostulate, and can argue no lesse then a stubborn and relentlesse heart, and not onely a Defect,
and expostulate, and can argue no less then a stubborn and relentless heart, and not only a Defect,
cc vvi, cc vmb vvi av-dx av-dc cs dt j cc j n1, cc xx av-j dt n1,
(21) sermon (DIV2)
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but a distast and hatred of that Piety, quae una est sapientia in hac Domo, which is the onely Wisedome,
but a distaste and hatred of that Piety, Quae una est sapientia in hac Domo, which is the only Wisdom,
cc-acp dt n1 cc n1 pp-f d n1, fw-la fw-la fw-la fw-la p-acp fw-la fw-la, r-crq vbz dt j n1,
(21) sermon (DIV2)
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and most usefull in the House of Israel, which is our best strength against our Enemy, Death.
and most useful in the House of Israel, which is our best strength against our Enemy, Death.
cc av-ds j p-acp dt n1 pp-f np1, r-crq vbz po12 js n1 p-acp po12 n1, n1.
(21) sermon (DIV2)
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And here to apply this to our selves;
And Here to apply this to our selves;
cc av pc-acp vvi d p-acp po12 n2;
(21) sermon (DIV2)
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let us compare the state of the House of Israel, with the state of the people of this Nation, and Jerusalem with this City,
let us compare the state of the House of Israel, with the state of the people of this nation, and Jerusalem with this city,
vvb pno12 vvi dt n1 pp-f dt n1 pp-f np1, p-acp dt n1 pp-f dt n1 pp-f d n1, cc np1 p-acp d n1,
(21) sermon (DIV2)
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and we may say, what could he have done more for us, which he hath not done? onley his Blessings and priviledges will rise and swell,
and we may say, what could he have done more for us, which he hath not done? only his Blessings and privileges will rise and swell,
cc pns12 vmb vvi, q-crq vmd pns31 vhi vdn av-dc p-acp pno12, r-crq pns31 vhz xx vdn? av-j po31 n2 cc n2 vmb vvi cc vvi,
(21) sermon (DIV2)
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and exceed on our side, and so make our Ingratitude, and Guilt the greater.
and exceed on our side, and so make our Ingratitude, and Gilded the greater.
cc vvi p-acp po12 n1, cc av vvb po12 n1, cc j-vvn dt jc.
(21) sermon (DIV2)
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7276
They had their Priests and Levites, we have our Pastors and Ministers. They had their Temple and Synagogues, we our Parochial Churches. They had their Sacraments, Circumcision and the Paschall Lambe, we Baptisme and the Lords Supper. They had Moses preacht in their Synagogues, every Sabbath Day,
They had their Priests and Levites, we have our Pastors and Ministers. They had their Temple and Synagogues, we our Parochial Churches. They had their Sacraments, Circumcision and the Paschal Lamb, we Baptism and the lords Supper. They had Moses preached in their Synagogues, every Sabbath Day,
pns32 vhd po32 n2 cc np1, pns12 vhb po12 ng1 cc n2. pns32 vhd po32 n1 cc n2, pns12 po12 j n2. pns32 vhd po32 n2, n1 cc dt np1 n1, pns12 n1 cc dt n2 n1. pns32 vhd np1 vvd p-acp po32 n2, d n1 n1,
(21) sermon (DIV2)
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so have we; (I speak like a Fool) wee have more, the Gospel Interpreted,
so have we; (I speak like a Fool) we have more, the Gospel Interpreted,
av vhb pns12; (pns11 vvb av-j dt n1) pns12 vhb av-dc, dt n1 vvd,
(21) sermon (DIV2)
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or abus'd every Sabbath Day, nay, every day of the week, I had almost said, every hour of the day;
or abused every Sabbath Day, nay, every day of the Week, I had almost said, every hour of the day;
cc vvn d n1 n1, uh-x, d n1 pp-f dt n1, pns11 vhd av vvn, d n1 pp-f dt n1;
(21) sermon (DIV2)
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If we Feast, a Sermon is the Grace before it, if we sayle, a Sermon must weigh Anchor;
If we Feast, a Sermon is the Grace before it, if we sail, a Sermon must weigh Anchor;
cs pns12 vvb, dt n1 vbz dt n1 p-acp pn31, cs pns12 vvi, dt n1 vmb vvi n1;
(21) sermon (DIV2)
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7283
If we rejoyce, we call to the Preacher to Pipe to us, that we may dance (for many times we chuse our Preachers,
If we rejoice, we call to the Preacher to Pipe to us, that we may dance (for many times we choose our Preachers,
cs pns12 vvb, pns12 vvb p-acp dt n1 p-acp n1 p-acp pno12, cst pns12 vmb vvi (c-acp d n2 pns12 vvb po12 n2,
(21) sermon (DIV2)
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as we do our Musicians by the Eare and fancy, not by judgement;
as we do our Musicians by the Ear and fancy, not by judgement;
c-acp pns12 vdb po12 n2 p-acp dt n1 cc n1, xx p-acp n1;
(21) sermon (DIV2)
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and it must needs be a rare choice, which a Woman & ignorance makes) and such an one is to us as a lovely song of one that hath a very pleasant voice, Ezek. 33.1.
and it must needs be a rare choice, which a Woman & ignorance makes) and such an one is to us as a lovely song of one that hath a very pleasant voice, Ezekiel 33.1.
cc pn31 vmb av vbi dt j n1, r-crq dt n1 cc n1 vvz) cc d dt pi vbz p-acp pno12 p-acp dt j n1 pp-f pi cst vhz dt j j n1, np1 crd.
(21) sermon (DIV2)
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7286
and if we be in Grief, he must turn the key and change his note, and mourne to us, that we may lament.
and if we be in Grief, he must turn the key and change his note, and mourn to us, that we may lament.
cc cs pns12 vbb p-acp n1, pns31 vmb vvi dt n1 cc vvi po31 n1, cc vvi p-acp pno12, cst pns12 vmb vvi.
(21) sermon (DIV2)
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A Sermon is the grand Sallet, to usher in every dish;
A Sermon is the grand Salad, to usher in every dish;
dt n1 vbz dt j n1, pc-acp vvi p-acp d n1;
(21) sermon (DIV2)
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like Sosia or Davus in the Comedy, scarce any Scene, or part of our life without it:
like Sosia or Davus in the Comedy, scarce any Scene, or part of our life without it:
j np1 cc np1 p-acp dt n1, av-j d n1, cc n1 pp-f po12 n1 p-acp pn31:
(21) sermon (DIV2)
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It is Prologus Galeatus, a Prologue that will fitt either Comedy or Tragedy, every purpose, every Action, every business of our Life. In a word;
It is Prologue Galeatus, a Prologue that will fit either Comedy or Tragedy, every purpose, every Actium, every business of our Life. In a word;
pn31 vbz np1 np1, dt n1 cst vmb j d n1 cc n1, d n1, d n1, d n1 pp-f po12 n1. p-acp dt n1;
(21) sermon (DIV2)
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what had they, which we have not in measure pressed downe? They had the Favour,
what had they, which we have not in measure pressed down? They had the Favour,
r-crq vhd pns32, r-crq pns12 vhb xx p-acp n1 vvn a-acp? pns32 vhd dt n1,
(21) sermon (DIV2)
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and Countenance of God, They had the blessings of the Basket, so had we, if we could have pinn'd it,
and Countenance of God, They had the blessings of the Basket, so had we, if we could have pinned it,
cc n1 pp-f np1, pns32 vhd dt n2 pp-f dt n1, av vhd pns12, cs pns12 vmd vhi vvn pn31,
(21) sermon (DIV2)
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and kept them in, and not plaid the wantons in this light, and so let them fly away from us, that we can but look after them,
and kept them in, and not played the wantons in this Light, and so let them fly away from us, that we can but look After them,
cc vvd pno32 p-acp, cc xx vvn dt n2-jn p-acp d n1, cc av vvb pno32 vvi av p-acp pno12, cst pns12 vmb cc-acp vvi p-acp pno32,
(21) sermon (DIV2)
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and sadly say, we had them; They had Temporall blessings, we have Graces and spirituall endowments, more light, and richer Promises;
and sadly say, we had them; They had Temporal blessings, we have Graces and spiritual endowments, more Light, and Richer Promises;
cc av-j vvb, pns12 vhd pno32; pns32 vhd j n2, pns12 vhb n2 cc j n2, av-dc j, cc jc vvz;
(21) sermon (DIV2)
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more and more Gracious Privileges then they; Their Administration was with Glory, but burs is more glorious.
more and more Gracious Privileges then they; Their Administration was with Glory, but burrs is more glorious.
n1 cc av-dc j n2 cs pns32; po32 n1 vbds p-acp n1, cc-acp n2 vbz av-dc j.
(21) sermon (DIV2)
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Glorious things are spoken of this City, glorious things are seen amongst us, able to deceive a Prophet,
Glorious things Are spoken of this city, glorious things Are seen among us, able to deceive a Prophet,
j n2 vbr vvn pp-f d n1, j n2 vbr vvn p-acp pno12, j pc-acp vvi dt n1,
(21) sermon (DIV2)
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nay, if it were possible, the very Elect:
nay, if it were possible, the very Elect:
uh-x, cs pn31 vbdr j, dt j j-vvn:
(21) sermon (DIV2)
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7297
For he that shal see our outward formality, the earnestness, the demureness, the talkativeness of our looks and behaviour,
For he that shall see our outward formality, the earnestness, the demureness, the talkativeness of our looks and behaviour,
c-acp pns31 cst vmb vvi po12 j n1, dt n1, dt n1, dt n1 pp-f po12 n2 cc n1,
(21) sermon (DIV2)
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when we flock and press to Sermons;
when we flock and press to Sermons;
c-crq pns12 vvb cc vvi p-acp n2;
(21) sermon (DIV2)
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he that shall hear our noise and zeal for Religion, our anger and detestation against Idolatry, even where it is not;
he that shall hear our noise and zeal for Religion, our anger and detestation against Idolatry, even where it is not;
pns31 cst vmb vvi po12 n1 cc n1 p-acp n1, po12 n1 cc n1 p-acp n1, av c-crq pn31 vbz xx;
(21) sermon (DIV2)
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he that shall scarcely hear a word from us, which sounds not as the word of God, he that should see us such Saints abroad, would little mistrust we should come so short of the honestie of the Pagans in our shops and dealings;
he that shall scarcely hear a word from us, which sounds not as the word of God, he that should see us such Saints abroad, would little mistrust we should come so short of the honesty of the Pagans in our shops and dealings;
pns31 cst vmb av-j vvi dt n1 p-acp pno12, r-crq vvz xx p-acp dt n1 pp-f np1, pns31 cst vmd vvi pno12 d n2 av, vmd av-j vvi pns12 vmd vvi av j pp-f dt n1 pp-f dt n2-jn p-acp po12 n2 cc n2-vvg;
(21) sermon (DIV2)
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He that shall see such a promising form of godlinesse cannot presently discover the malice, the fraud, the uncleannesse, the cruelty that lies wrapt up in it, like a Devil in light;
He that shall see such a promising from of godliness cannot presently discover the malice, the fraud, the uncleanness, the cruelty that lies wrapped up in it, like a devil in Light;
pns31 cst vmb vvi d dt j-vvg n1 pp-f n1 vmbx av-j vvi dt n1, dt n1, dt n1, dt n1 cst vvz vvn a-acp p-acp pn31, av-j dt n1 p-acp n1;
(21) sermon (DIV2)
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He that shall see this, in the City, cannot but say of it, as the Prophet Samuel did of Eliab; Surely the Lords annointed is here. This is the faithful City;
He that shall see this, in the city, cannot but say of it, as the Prophet Samuel did of Eliab; Surely the lords anointed is Here. This is the faithful city;
pns31 cst vmb vvi d, p-acp dt n1, vmbx p-acp vvi pp-f pn31, c-acp dt n1 np1 vdd pp-f np1; av-j dt n2 vvn vbz av. d vbz dt j n1;
(21) sermon (DIV2)
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This is the City of the Lord. This is the city of the Lord.
d vbz dt n1 pp-f dt n1.
(21) sermon (DIV2)
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But God seeth not, as man seeeth, nor lookes on the outward appearance but the Heart,
But God sees not, as man seeth, nor looks on the outward appearance but the Heart,
p-acp np1 vvz xx, c-acp n1 vvz, ccx n2 p-acp dt j n1 p-acp dt n1,
(21) sermon (DIV2)
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and may account us dead for all these glories, this Pageantry, for all this noise, which to him is but noise,
and may account us dead for all these Glories, this Pageantry, for all this noise, which to him is but noise,
cc vmb vvi pno12 j p-acp d d n2, d n1, p-acp d d n1, r-crq p-acp pno31 vbz p-acp n1,
(21) sermon (DIV2)
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as the sound of their Trumpet, who will not fight his battels, but fall off, and runne to the Enemy, but as a song of Sion in a strange Land,
as the found of their Trumpet, who will not fight his battles, but fallen off, and run to the Enemy, but as a song of Sion in a strange Land,
c-acp dt n1 pp-f po32 n1, r-crq vmb xx vvi po31 n2, cc-acp vvb a-acp, cc vvi p-acp dt n1, cc-acp c-acp dt n1 pp-f np1 p-acp dt j n1,
(21) sermon (DIV2)
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7307
even in the midst of Babylon. We read in our Books that it was a custome amongst the Romans,
even in the midst of Babylon. We read in our Books that it was a custom among the Roman,
av p-acp dt n1 pp-f np1. pns12 vvb p-acp po12 n2 cst pn31 vbds dt n1 p-acp dt njp2,
(21) sermon (DIV2)
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when the Emperor was dead in honor of him to frame his image of wax,
when the Emperor was dead in honour of him to frame his image of wax,
c-crq dt n1 vbds j p-acp n1 pp-f pno31 pc-acp vvi po31 n1 pp-f n1,
(21) sermon (DIV2)
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and to perform to it all Ceremonies of state, as if the image were the living Emperour; The Senate and Ladies attended;
and to perform to it all Ceremonies of state, as if the image were the living Emperor; The Senate and Ladies attended;
cc pc-acp vvi p-acp pn31 d n2 pp-f n1, c-acp cs dt n1 vbdr dt j-vvg n1; dt n1 cc n2 vvn;
(21) sermon (DIV2)
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7310
the Physitians resorted to him to feel his pulse, and Doctorally resolved that he grew worse and worse, and could not escape;
the Physicians resorted to him to feel his pulse, and Doctorally resolved that he grew Worse and Worse, and could not escape;
dt n2 vvn p-acp pno31 pc-acp vvi po31 n1, cc av-j vvd cst pns31 vvd av-jc cc av-jc, cc vmd xx vvi;
(21) sermon (DIV2)
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7311
A guard watcht him, Nobles saluted him, his Dinner and Supper at accustomed hours was served in with water, with sewing, and carving and taking away;
A guard watched him, Nobles saluted him, his Dinner and Supper At accustomed hours was served in with water, with sewing, and carving and taking away;
dt n1 vvd pno31, np1 vvd pno31, po31 n1 cc n1 p-acp j-vvn n2 vbds vvn p-acp p-acp n1, p-acp vvg, cc vvg cc vvg av;
(21) sermon (DIV2)
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7312
His Nobles and Gentlemen waited as if he had been alive, there was no Ceremony forgot which state might require;
His Nobles and Gentlemen waited as if he had been alive, there was no Ceremony forgotten which state might require;
po31 n2-j cc n2 vvn c-acp cs pns31 vhd vbn j, pc-acp vbds dx n1 vvd r-crq n1 vmd vvi;
(21) sermon (DIV2)
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7313
Thus hath been done to a dead carcase, and if we take not heed, our case may be the same;
Thus hath been done to a dead carcase, and if we take not heed, our case may be the same;
av vhz vbn vdn p-acp dt j n1, cc cs pns12 vvb xx n1, po12 n1 vmb vbi dt d;
(21) sermon (DIV2)
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7314
All our outward shewes of Churches, of Sermons, of Sacraments, our noyse and ostentation, which should be arguments of life and Antidotes against death, may be no more,
All our outward shows of Churches, of Sermons, of Sacraments, our noise and ostentation, which should be Arguments of life and Antidotes against death, may be no more,
d po12 j n2 pp-f n2, pp-f n2, pp-f n2, po12 n1 cc n1, r-crq vmd vbi n2 pp-f n1 cc n2 p-acp n1, vmb vbi dx av-dc,
(21) sermon (DIV2)
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7315
then as funeral rites performed to a carcase, to a Christian, to a City whose iniquities are loathsome, of an ill smelling savour to God;
then as funeral Rites performed to a carcase, to a Christian, to a city whose iniquities Are loathsome, of an ill smelling savour to God;
cs p-acp n1 n2 vvn p-acp dt n1, p-acp dt njp, p-acp dt n1 rg-crq n2 vbr j, pp-f dt j-jn j-vvg n1 p-acp np1;
(21) sermon (DIV2)
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7316
the great company of preachers (whereof every one chuseth one according to his lusts) may stand about it,
the great company of Preachers (whereof every one chooseth one according to his Lustiest) may stand about it,
dt j n1 pp-f n2 (c-crq d pi vvz crd p-acp p-acp po31 n2) vmb vvi p-acp pn31,
(21) sermon (DIV2)
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7317
and do their duty, but as to an image of wax, or a dead carcase;
and do their duty, but as to an image of wax, or a dead carcase;
cc vdb po32 n1, cc-acp c-acp p-acp dt n1 pp-f n1, cc dt j n1;
(21) sermon (DIV2)
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7318
the bread of life may be served in, and divided to it by art and skill,
the bred of life may be served in, and divided to it by art and skill,
dt n1 pp-f n1 vmb vbi vvn p-acp, cc vvn p-acp pn31 p-acp n1 cc n1,
(21) sermon (DIV2)
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7319
as every man fancies, it may be fitted and prepared for every palate when they have no tast,
as every man fancies, it may be fitted and prepared for every palate when they have no taste,
c-acp d n1 n2, pn31 vmb vbi vvn cc vvn p-acp d n1 c-crq pns32 vhb dx n1,
(21) sermon (DIV2)
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7320
nor relish of it, and receive no more nourishment, then they that have been dead long ago.
nor relish of it, and receive no more nourishment, then they that have been dead long ago.
ccx n1 pp-f pn31, cc vvb av-dx dc n1, cs pns32 cst vhb vbn j av-j av.
(21) sermon (DIV2)
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7321
Be not deceived, benefits and burdens (thou hast laden me daily with thy benefits, saith David) and burdens which,
Be not deceived, benefits and burdens (thou hast laden me daily with thy benefits, Says David) and burdens which,
vbb xx vvn, n2 cc n2 (pns21 vh2 vvn pno11 av-j p-acp po21 n2, vvz np1) cc n2 r-crq,
(21) sermon (DIV2)
472
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7322
if we bare not well, and as we should do, will grinde us to pieces:
if we bore not well, and as we should do, will grind us to Pieces:
cs pns12 vvd xx av, cc c-acp pns12 vmd vdi, vmb vvi pno12 p-acp n2:
(21) sermon (DIV2)
472
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7323
All prerogatives are with conditions, & if the condition be not kept, they turn to scorpions, they either heal or kill us, they either lift us up to Blisse,
All prerogatives Are with conditions, & if the condition be not kept, they turn to scorpions, they either heal or kill us, they either lift us up to Bliss,
d n2 vbr p-acp n2, cc cs dt n1 vbb xx vvn, pns32 vvb p-acp n2, pns32 d vvi cc vvi pno12, pns32 d vvb pno12 a-acp p-acp n1,
(21) sermon (DIV2)
472
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7324
or throw us down to destruction:
or throw us down to destruction:
cc vvb pno12 a-acp p-acp n1:
(21) sermon (DIV2)
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7346
and holding out, and urging the truth, which is able to save us, that we may not die.
and holding out, and urging the truth, which is able to save us, that we may not die.
cc vvg av, cc vvg dt n1, r-crq vbz j pc-acp vvi pno12, cst pns12 vmb xx vvi.
(21) sermon (DIV2)
473
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7325
there is Heaven in a priviledge, and there is Hell in a priviledge, and we make it either to us:
there is Heaven in a privilege, and there is Hell in a privilege, and we make it either to us:
pc-acp vbz n1 p-acp dt n1, cc pc-acp vbz n1 p-acp dt n1, cc pns12 vvb pn31 av-d p-acp pno12:
(21) sermon (DIV2)
472
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7326
We may starve, whilest we hang on the brests of the Church, we may be poisoned with Antidotes, those mouthes that taught us, may be opened to accuse us, the many Sermons we heard, may be so many Bills against us;
We may starve, whilst we hang on the breasts of the Church, we may be poisoned with Antidotes, those mouths that taught us, may be opened to accuse us, the many Sermons we herd, may be so many Bills against us;
pns12 vmb vvi, cs pns12 vvb p-acp dt n2 pp-f dt n1, pns12 vmb vbi vvn p-acp n2, d n2 cst vvd pno12, vmb vbi vvn pc-acp vvi pno12, dt d n2 pns12 vvd, vmb vbi av d n2 p-acp pno12;
(21) sermon (DIV2)
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the Sacraments may condemn us, the blood of Christ cry loud against us, and our profession, our holy profession put us to shame.
the Sacraments may condemn us, the blood of christ cry loud against us, and our profession, our holy profession put us to shame.
dt n2 vmb vvi pno12, dt n1 pp-f np1 vvb av-j p-acp pno12, cc po12 n1, po12 j n1 vvd pno12 p-acp n1.
(21) sermon (DIV2)
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7328
Hast thou been so long with me, and knowest thou not me Philip? saith our Saviour. John 14.9.
Hast thou been so long with me, and Knowest thou not me Philip? Says our Saviour. John 14.9.
vh2 pns21 vbn av av-j p-acp pno11, cc vv2 pns21 xx pno11 np1? vvz po12 n1. np1 crd.
(21) sermon (DIV2)
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7329
Hadst thou so good a Master, and art yet to learn? hast thou been so long with me,
Hadst thou so good a Master, and art yet to Learn? hast thou been so long with me,
vhd2 pns21 av j dt n1, cc vb2r av pc-acp vvi? vh2 pns21 vbn av av-j p-acp pno11,
(21) sermon (DIV2)
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7330
and deniest thou me Peter? hast thou been so long with me, and yet betrayest me Judas? hath Christ wrought so many works amongs us,
and deniest thou me Peter? hast thou been so long with me, and yet Betrayest me Judas? hath christ wrought so many works amongst us,
cc vv2 pns21 pno11 np1? vh2 pns21 vbn av av-j p-acp pno11, cc av vv2 pno11 np1? vhz np1 vvn av d n2 p-acp pno12,
(21) sermon (DIV2)
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and do we go about to kill and crucifie him? hath he planted Religion, true Religion amongst us,
and do we go about to kill and crucify him? hath he planted Religion, true Religion among us,
cc vdb pns12 vvb a-acp pc-acp vvi cc vvi pno31? vhz pns31 vvn n1, j n1 p-acp pno12,
(21) sermon (DIV2)
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and do we go about to digg it up by the roots? hath the Gospel sounded so long in our Eares,
and do we go about to dig it up by the roots? hath the Gospel sounded so long in our Ears,
cc vdb pns12 vvb a-acp pc-acp vvb pn31 a-acp p-acp dt n2? vhz dt n1 vvd av av-j p-acp po12 n2,
(21) sermon (DIV2)
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7333
and begot nothing but words? words that are deceitful upon the Ballance? words which are lies? so many Sermons,
and begotten nothing but words? words that Are deceitful upon the Balance? words which Are lies? so many Sermons,
cc vvd pix cc-acp n2? n2 cst vbr j p-acp dt n1? n2 r-crq vbr n2? av d n2,
(21) sermon (DIV2)
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and so many Atheists? so much Preaching and so much defrauding? so many breathings and Demonstrations of love,
and so many Atheists? so much Preaching and so much defrauding? so many breathings and Demonstrations of love,
cc av d n2? av av-d vvg cc av av-d vvg? av d n2-vvg cc n2 pp-f n1,
(21) sermon (DIV2)
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and so much malice in the house of Israel? so many Courts of Justice,
and so much malice in the house of Israel? so many Courts of justice,
cc av d n1 p-acp dt n1 pp-f np1? av d n2 pp-f n1,
(21) sermon (DIV2)
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and so much oppression? so many Churches, and so few Temples of the Holy Ghost? what? professe Religion,
and so much oppression? so many Churches, and so few Temples of the Holy Ghost? what? profess Religion,
cc av d n1? av d n2, cc av d n2 pp-f dt j n1? q-crq? vvb n1,
(21) sermon (DIV2)
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7337
and shame it? cry it up, and smother it in the noise? and for a member of Christ, make thy self the head of a Faction? what? presse on to make thy self better,
and shame it? cry it up, and smother it in the noise? and for a member of christ, make thy self the head of a Faction? what? press on to make thy self better,
cc vvi pn31? vvb pn31 a-acp, cc vvb pn31 p-acp dt n1? cc p-acp dt n1 pp-f np1, vvb po21 n1 dt n1 pp-f dt n1? q-crq? vvb a-acp pc-acp vvi po21 n1 av-jc,
(21) sermon (DIV2)
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7338
and make thy self worse? Go up to the Temple to pray, and prophane it? what? go to Church,
and make thy self Worse? Go up to the Temple to pray, and profane it? what? go to Church,
cc vvb po21 n1 av-jc? vvb a-acp p-acp dt n1 pc-acp vvi, cc vvi pn31? q-crq? vvb p-acp n1,
(21) sermon (DIV2)
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7339
and there learn to pull it down? why, Oh Why will ye thus die O house of Israel?
and there Learn to pull it down? why, O Why will you thus die Oh house of Israel?
cc pc-acp vvi pc-acp vvi pn31 a-acp? uh-crq, uh q-crq vmb pn22 av vvb uh n1 pp-f np1?
(21) sermon (DIV2)
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7340
Oh then, let us look about us with a thousand eyes, Let us be wise and consider what we are, and where we are;
O then, let us look about us with a thousand eyes, Let us be wise and Consider what we Are, and where we Are;
uh av, vvb pno12 vvi p-acp pno12 p-acp dt crd n2, vvb pno12 vbi j cc vvb r-crq pns12 vbr, cc c-crq pns12 vbr;
(21) sermon (DIV2)
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7341
That we are a house, and so ought, every man to fill, and make good his place, and murually support each other;
That we Are a house, and so ought, every man to fill, and make good his place, and murually support each other;
d pns12 vbr dt n1, cc av vmd, d n1 pc-acp vvi, cc vvi j po31 n1, cc av-j vvi d n-jn;
(21) sermon (DIV2)
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that we are a Family, and must be active in those offices, which are proper to us,
that we Are a Family, and must be active in those Offices, which Are proper to us,
cst pns12 vbr dt n1, cc vmb vbi j p-acp d n2, r-crq vbr j p-acp pno12,
(21) sermon (DIV2)
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and so with united forces keep death from entring in;
and so with united forces keep death from entering in;
cc av p-acp j-vvn n2 vvb n1 p-acp vvg p-acp;
(21) sermon (DIV2)
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7344
That we are the Israel of God, his chosen people, chosen therefore, that we may not cast away our selves;
That we Are the Israel of God, his chosen people, chosen Therefore, that we may not cast away our selves;
cst pns12 vbr dt np1 pp-f np1, po31 vvn n1, vvn av, cst pns12 vmb xx vvi av po12 n2;
(21) sermon (DIV2)
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7345
That we are his Church, which is the pillar, and ground of truth, a pillar to lean on, that we fall not,
That we Are his Church, which is the pillar, and ground of truth, a pillar to lean on, that we fallen not,
cst pns12 vbr po31 n1, r-crq vbz dt n1, cc n1 pp-f n1, dt n1 pc-acp vvi a-acp, cst pns12 vvb xx,
(21) sermon (DIV2)
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7347
We have his word to quicken us, his Sacraments to strengthen and confirm us; his Grace to prevent, and follow us;
We have his word to quicken us, his Sacraments to strengthen and confirm us; his Grace to prevent, and follow us;
pns12 vhb po31 n1 pc-acp vvi pno12, po31 n2 pc-acp vvi cc vvi pno12; po31 n1 pc-acp vvi, cc vvb pno12;
(21) sermon (DIV2)
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we have many helps, and Huge advantages, and if we look up upon them, and lay hold of them;
we have many helps, and Huge advantages, and if we look up upon them, and lay hold of them;
pns12 vhb d n2, cc j n2, cc cs pns12 vvb a-acp p-acp pno32, cc vvd n1 pp-f pno32;
(21) sermon (DIV2)
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7349
If we harken to his word, not resist his grace, if we neither Idolize, not prophane his Sacraments,
If we harken to his word, not resist his grace, if we neither Idolise, not profane his Sacraments,
cs pns12 vvb p-acp po31 n1, xx vvi po31 n1, cs pns12 d vvb, xx vvi po31 n2,
(21) sermon (DIV2)
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7350
but receive them with Reverence, as they were instituted in Love; If we hear the Church, if we hear one another, if we confirm one another,
but receive them with reverence, as they were instituted in Love; If we hear the Church, if we hear one Another, if we confirm one Another,
cc-acp vvb pno32 p-acp n1, c-acp pns32 vbdr vvn p-acp n1; cs pns12 vvb dt n1, cs pns12 vvb pi j-jn, cs pns12 vvb pi j-jn,
(21) sermon (DIV2)
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if we watch over our selves and one another, Death shall have, can nave no more Dominion over us;
if we watch over our selves and one Another, Death shall have, can nave no more Dominion over us;
cs pns12 vvb a-acp po12 n2 cc crd j-jn, n1 vmb vhi, vmb n1 av-dx dc n1 p-acp pno12;
(21) sermon (DIV2)
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we shall not, we cannot die at all; but as many as thus walk in the common light of the house of Israel;
we shall not, we cannot die At all; but as many as thus walk in the Common Light of the house of Israel;
pns12 vmb xx, pns12 vmbx vvi p-acp d; cc-acp c-acp d c-acp av vvi p-acp dt j n1 pp-f dt n1 pp-f np1;
(21) sermon (DIV2)
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7353
Peace shall be upon them, and mercy, and upon the Israel of God.
Peace shall be upon them, and mercy, and upon the Israel of God.
n1 vmb vbi p-acp pno32, cc n1, cc p-acp dt np1 pp-f np1.
(21) sermon (DIV2)
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And now we must draw towards a conclusion, and we must conclude and shut up all in nobis ipsis in our selves; And now we must draw towards a conclusion, and we must conclude and shut up all in nobis Ipse in our selves;
cc av pns12 vmb vvi p-acp dt n1, cc pns12 vmb vvi cc vvi a-acp d p-acp fw-la n1 p-acp po12 n2;
(21) sermon (DIV2)
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for if we die, it is quia volumus, because we will die;
for if we die, it is quia volumus, Because we will die;
c-acp cs pns12 vvb, pn31 vbz fw-la fw-la, c-acp pns12 vmb vvi;
(21) sermon (DIV2)
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7356
For Look above us, and there is God, the living God, the God of life, saying to us, Live: Look before us,
For Look above us, and there is God, the living God, the God of life, saying to us, Live: Look before us,
c-acp vvb p-acp pno12, cc pc-acp vbz np1, dt j-vvg np1, dt n1 pp-f n1, vvg p-acp pno12, vvb: vvb p-acp pno12,
(21) sermon (DIV2)
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7357
and there is death breathing terrour, to drive us from it, shewing us his Dart, that we may hold up our buckler:
and there is death breathing terror, to drive us from it, showing us his Dart, that we may hold up our buckler:
cc pc-acp vbz n1 vvg n1, pc-acp vvi pno12 p-acp pn31, vvg pno12 po31 n1, cst pns12 vmb vvi a-acp po12 n1:
(21) sermon (DIV2)
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7358
Look about us, there are armories of weapons, treasuries of wisdom, shops of Physick, Balm and Ointments;
Look about us, there Are armories of weapons, treasuries of Wisdom, shops of Physic, Balm and Ointments;
vvb p-acp pno12, pc-acp vbr n2 pp-f n2, n2 pp-f n1, n2 pp-f n1, n1 cc n2;
(21) sermon (DIV2)
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7359
helps and advantages, pillars and supporters to uphold us, that we may stand, and not fall into the pit, which opens its mouth,
helps and advantages, pillars and supporters to uphold us, that we may stand, and not fallen into the pit, which Opens its Mouth,
n2 cc n2, n2 cc n2 pc-acp vvi pno12, cst pns12 vmb vvi, cc xx vvi p-acp dt n1, r-crq vvz po31 n1,
(21) sermon (DIV2)
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7360
but will shut it again, if we flie from it; which is not, cannot be, is nothing; if we do not digg it our selves. The Church exhorts, instructs, corrects;
but will shut it again, if we fly from it; which is not, cannot be, is nothing; if we do not dig it our selves. The Church exhorts, instructs, corrects;
cc-acp vmb vvi pn31 av, cs pns12 vvb p-acp pn31; r-crq vbz xx, vmbx vbi, vbz pix; cs pns12 vdb xx vvb pn31 po12 n2. dt n1 vvz, vvz, vvz;
(21) sermon (DIV2)
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7361
God calls, invites, expostulates, death it self threatens us, that we may not come neer;
God calls, invites, expostulates, death it self threatens us, that we may not come near;
np1 vvz, vvz, vvz, n1 pn31 n1 vvz pno12, cst pns12 vmb xx vvi av-j;
(21) sermon (DIV2)
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7362
Thus are we compast about auxiliorum nube, with a Cloud of helps and Advantages, the Church is loud, death is terrible, Gods Nolo is loud, I will not the death of a sinner, and confirmd with an Oath, As he lives, he would not have us die,
Thus Are we compassed about auxiliorum Nube, with a Cloud of helps and Advantages, the Church is loud, death is terrible, God's Nolo is loud, I will not the death of a sinner, and confirmed with an Oath, As he lives, he would not have us die,
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(21) sermon (DIV2)
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7363
and it is plain enough, in his Lightning and in his Thunder, in his expostulations,
and it is plain enough, in his Lightning and in his Thunder, in his expostulations,
cc pn31 vbz j av-d, p-acp po31 n1 cc p-acp po31 n1, p-acp po31 n2,
(21) sermon (DIV2)
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7364
and wishes, in his anger, in his grief, in his spreading out his hands, in his administration of all means sufficient to protect and guard us from it,
and wishes, in his anger, in his grief, in his spreading out his hands, in his administration of all means sufficient to Pact and guard us from it,
cc n2, p-acp po31 n1, p-acp po31 n1, p-acp po31 vvg av po31 n2, p-acp po31 n1 pp-f d n2 j pc-acp vvi cc vvi pno12 p-acp pn31,
(21) sermon (DIV2)
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7365
and excludes all stoicall fate, all necessity of sinning or dying;
and excludes all stoical fate, all necessity of sinning or dying;
cc vvz d j n1, d n1 pp-f vvg cc vvg;
(21) sermon (DIV2)
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7366
there is nothing above us, nothing before us, nothing about us, which can necessitate, or binde us over to death,
there is nothing above us, nothing before us, nothing about us, which can necessitate, or bind us over to death,
pc-acp vbz pix p-acp pno12, pix p-acp pno12, pix p-acp pno12, r-crq vmb n1, cc vvb pno12 a-acp p-acp n1,
(21) sermon (DIV2)
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7368
we die for no other reason, but that which is not reason, quia volumus, because we will die.
we die for no other reason, but that which is not reason, quia volumus, Because we will die.
pns12 vvb p-acp dx j-jn n1, cc-acp cst r-crq vbz xx n1, fw-la fw-la, c-acp pns12 vmb vvi.
(21) sermon (DIV2)
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7369
We have now brought you to the very Cell, and Den of death, where this monster was framed,
We have now brought you to the very Cell, and Den of death, where this monster was framed,
pns12 vhb av vvn pn22 p-acp dt j n1, cc n1 pp-f n1, c-crq d n1 vbds vvn,
(21) sermon (DIV2)
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7370
and fashioned, where 'twas first conceived, brought forth, and nurst up:
and fashioned, where 'twas First conceived, brought forth, and nursed up:
cc vvn, c-crq pn31|vbds ord vvn, vvd av, cc vvd a-acp:
(21) sermon (DIV2)
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7371
I have discovered to you the Original, and beginnings of sin, whose natural issue is death,
I have discovered to you the Original, and beginnings of since, whose natural issue is death,
pns11 vhb vvn p-acp pn22 dt j-jn, cc n2 pp-f n1, rg-crq j n1 vbz n1,
(21) sermon (DIV2)
475
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7372
and shut it up in one word, the will; that which hath so troubled, and amuzed men in all the ages of the Church, to finde out;
and shut it up in one word, the will; that which hath so troubled, and amused men in all the ages of the Church, to find out;
cc vvd pn31 a-acp p-acp crd n1, dt n1; cst r-crq vhz av vvn, cc vvd n2 p-acp d dt n2 pp-f dt n1, pc-acp vvi av;
(21) sermon (DIV2)
475
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7373
That which some have sought in Heaven, in the bosom of God, as if his Providence had a hand in it,
That which Some have sought in Heaven, in the bosom of God, as if his Providence had a hand in it,
cst r-crq d vhb vvn p-acp n1, p-acp dt n1 pp-f np1, c-acp cs po31 n1 vhd dt n1 p-acp pn31,
(21) sermon (DIV2)
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7374
and others have raked Hell, and made the devil the Author of it, who is but a perswader, a soliciter to promote it;
and Others have raked Hell, and made the Devil the Author of it, who is but a persuader, a soliciter to promote it;
cc n2-jn vhb vvn n1, cc vvd dt n1 dt n1 pp-f pn31, r-crq vbz p-acp dt n1, dt n1 pc-acp vvi pn31;
(21) sermon (DIV2)
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7375
that which others have tied to the chain of Destiny, whose links are filed by the fancy alone,
that which Others have tied to the chain of Destiny, whose links Are filed by the fancy alone,
cst r-crq n2-jn vhb vvn p-acp dt n1 pp-f n1, rg-crq n2 vbr vvn p-acp dt n1 av-j,
(21) sermon (DIV2)
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7376
and made up of air, and so not strong enough to binde men, much lesse the Gods themselves (as 'tis said) what many have busied themselves in a painful and unnecessary search to finde out, opening the windows of Heaven to finde it there, running to and fro about the universe to finde it there,
and made up of air, and so not strong enough to bind men, much less the God's themselves (as it's said) what many have busied themselves in a painful and unnecessary search to find out, opening the windows of Heaven to find it there, running to and from about the universe to find it there,
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(21) sermon (DIV2)
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7377
and searching Hell it self to discover it, we may discover in our own Breasts, in our own heart, the will the womb that conceives this Monster, this Viper, which eats through it,
and searching Hell it self to discover it, we may discover in our own Breasts, in our own heart, the will the womb that conceives this Monster, this Viper, which eats through it,
cc j-vvg n1 pn31 n1 pc-acp vvi pn31, pns12 vmb vvi p-acp po12 d n2, p-acp po12 d n1, dt vmb dt n1 cst vvz d n1, d n1, r-crq vvz p-acp pn31,
(21) sermon (DIV2)
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7378
and Destroyes the Mother in the Birth;
and Destroys the Mother in the Birth;
cc vvz dt n1 p-acp dt n1;
(21) sermon (DIV2)
475
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7379
For that which is the beginning of Action, is the beginning of sinne, and that which is the beginning of sinne, is the cause of Death.
For that which is the beginning of Actium, is the beginning of sin, and that which is the beginning of sin, is the cause of Death.
c-acp d r-crq vbz dt n1 pp-f n1, vbz dt n1 pp-f n1, cc cst r-crq vbz dt n1 pp-f n1, vbz dt n1 pp-f n1.
(21) sermon (DIV2)
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7380
In homine quicquid est, sibi proficit, saith Hilary, there is nothing in man, Nothing in the world, which he may not make use of to avoid and prevent Death, In homine quicquid est, sibi proficit, Says Hilary, there is nothing in man, Nothing in the world, which he may not make use of to avoid and prevent Death,
p-acp fw-la fw-la fw-la, fw-la fw-la, vvz np1, a-acp vbz pix p-acp n1, pix p-acp dt n1, r-crq pns31 vmb xx vvi n1 pp-f pc-acp vvi cc vvi n1,
(21) sermon (DIV2)
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7381
and In homine quic-quid est, sibi nocet, there is nothing in man, nothing in the world, which he may not make an occasion and Instrument of sinne;
and In homine quic-quid est, sibi nocet, there is nothing in man, nothing in the world, which he may not make an occasion and Instrument of sin;
cc p-acp fw-la j fw-la, fw-la fw-la, a-acp vbz pix p-acp n1, pix p-acp dt n1, r-crq pns31 vmb xx vvi dt n1 cc n1 pp-f n1;
(21) sermon (DIV2)
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7382
That which hurts him, may help him;
That which hurts him, may help him;
cst r-crq vvz pno31, vmb vvi pno31;
(21) sermon (DIV2)
475
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7383
That which Circumspection and Diligence may make an Antidote, neglect and Carelesness may Turn into Poyson:
That which Circumspection and Diligence may make an Antidote, neglect and Carelessness may Turn into Poison:
cst r-crq n1 cc n1 vmb vvi dt n1, n1 cc n1 vmb vvi p-acp n1:
(21) sermon (DIV2)
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7384
NONLATINALPHABET saith Basil, as goodness, so sinne is the work of our will, not of Necessity,
Says Basil, as Goodness, so sin is the work of our will, not of Necessity,
vvz np1, p-acp n1, av n1 vbz dt n1 pp-f po12 vmb, xx pp-f n1,
(21) sermon (DIV2)
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7385
If they were wrought in us against our will, there could be neither Good, nor Evill.
If they were wrought in us against our will, there could be neither Good, nor Evil.
cs pns32 vbdr vvn p-acp pno12 p-acp po12 vmb, a-acp vmd vbi dx j, ccx n-jn.
(21) sermon (DIV2)
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7386
I call Heaven and Earth to witnesse, saith GOD, by his Servant Moses; I have set before you Life and Death, Blessing, and cursing;
I call Heaven and Earth to witness, Says GOD, by his Servant Moses; I have Set before you Life and Death, Blessing, and cursing;
pns11 vvb n1 cc n1 pc-acp vvi, vvz np1, p-acp po31 n1 np1; pns11 vhb vvn p-acp pn22 n1 cc n1, n1, cc vvg;
(21) sermon (DIV2)
475
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7407
we would be made after another fashion, that we might be good, and yet when we might be good, we will be evill;
we would be made After Another fashion, that we might be good, and yet when we might be good, we will be evil;
pns12 vmd vbi vvn p-acp j-jn n1, cst pns12 vmd vbi j, cc av c-crq pns12 vmd vbi j, pns12 vmb vbi j-jn;
(21) sermon (DIV2)
477
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7387
and what is it to set it before them, but to put it to themselves, to put it into their own Hands, to put it to their choice? Chuse then which you will; and what is it to Set it before them, but to put it to themselves, to put it into their own Hands, to put it to their choice? Choose then which you will;
cc q-crq vbz pn31 pc-acp vvi pn31 p-acp pno32, cc-acp pc-acp vvi pn31 pc-acp px32, pc-acp vvi pn31 p-acp po32 d n2, pc-acp vvi pn31 p-acp po32 n1? vvb av r-crq pn22 vmb;
(21) sermon (DIV2)
475
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7388
The Devil may tempt, the Law occasion sinne; the Flesh may be weake; Temptations may shew themselves;
The devil may tempt, the Law occasion sin; the Flesh may be weak; Temptations may show themselves;
dt n1 vmb vvi, dt n1 n1 n1; dt n1 vmb vbi j; n2 vmb vvi px32;
(21) sermon (DIV2)
475
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7389
but not any of these, not all of these can bring in a necessity of Dying:
but not any of these, not all of these can bring in a necessity of Dying:
cc-acp xx d pp-f d, xx d pp-f d vmb vvi p-acp dt n1 pp-f vvg:
(21) sermon (DIV2)
475
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7390
For the Qeustion or Expostulation doth not run thus, Why are you under a Law? why are you weake? or why are you Dead? for Reasons may be given for all these,
For the Qeustion or Expostulation does not run thus, Why Are you under a Law? why Are you weak? or why Are you Dead? for Reasons may be given for all these,
c-acp dt n1 cc n1 vdz xx vvi av, q-crq vbr pn22 p-acp dt n1? q-crq vbr pn22 j? cc q-crq vbr pn22 j? p-acp n2 vmb vbi vvn p-acp d d,
(21) sermon (DIV2)
475
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7391
and the Justice and Wisedome of God will stand up to defend them;
and the justice and Wisdom of God will stand up to defend them;
cc dt n1 cc n1 pp-f np1 vmb vvi a-acp pc-acp vvi pno32;
(21) sermon (DIV2)
475
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7392
but the Question is, Why Will ye die? for which there can bee no other Reason given, but our Will.
but the Question is, Why Will you die? for which there can be no other Reason given, but our Will.
cc-acp dt n1 vbz, q-crq vmb pn22 vvi? p-acp r-crq a-acp vmb vbi dx j-jn n1 vvn, cc-acp po12 n1.
(21) sermon (DIV2)
475
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7393
And here we must make a stand, and take our rise from this one word, this one syllable, our Will, for upon no larger foundation then this, we either build our selves up into a Temple of the Lord,
And Here we must make a stand, and take our rise from this one word, this one syllable, our Will, for upon no larger Foundation then this, we either built our selves up into a Temple of the Lord,
cc av pns12 vmb vvi dt n1, cc vvb po12 n1 p-acp d crd n1, d crd n1, po12 vmb, p-acp p-acp dx jc n1 cs d, pns12 d vvi po12 n2 a-acp p-acp dt n1 pp-f dt n1,
(21) sermon (DIV2)
476
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7394
or into that Tower of Babel and Confusion, which God will Destroy.
or into that Tower of Babel and Confusion, which God will Destroy.
cc p-acp d n1 pp-f np1 cc n1, r-crq np1 vmb vvi.
(21) sermon (DIV2)
476
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7395
We see here, all is laid upon the Will: But such is our Folly and madness;
We see Here, all is laid upon the Will: But such is our Folly and madness;
pns12 vvb av, d vbz vvn p-acp dt vmb: p-acp d vbz po12 n1 cc n1;
(21) sermon (DIV2)
477
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7396
so full of Contradictions is a wilfull sinner, that though he call Death unto him both with words, and works;
so full of Contradictions is a wilful sinner, that though he call Death unto him both with words, and works;
av j pp-f n2 vbz dt j n1, cst cs pns31 vvb n1 p-acp pno31 d p-acp n2, cc n2;
(21) sermon (DIV2)
477
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7397
though he be found guilty, and sentence of Death past upon him, yet he cannot be wrought into such a perswasion, That he was ever willing to Die;
though he be found guilty, and sentence of Death passed upon him, yet he cannot be wrought into such a persuasion, That he was ever willing to Die;
cs pns31 vbb vvn j, cc n1 pp-f n1 vvn p-acp pno31, av pns31 vmbx vbi vvn p-acp d dt n1, cst pns31 vbds av j pc-acp vvi;
(21) sermon (DIV2)
477
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7398
nolumus nostrum, quia malum Agnoscimus, we will not call sinne ours, because we know it Evill;nolumus nostrum, quia malum Agnoscimus, we will not call sin ours, Because we know it Evil;
fw-la fw-la, fw-la fw-la fw-la, pns12 vmb xx vvi vvb png12, c-acp pns12 vvb pn31 j-jn;
(21) sermon (DIV2)
477
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7399
and so are bold to exonerate and unload our selves upon God himself. 'Tis true, there is light, but we are blind, and cannot see it;
and so Are bold to exonerate and unload our selves upon God himself. It's true, there is Light, but we Are blind, and cannot see it;
cc av vbr j pc-acp vvi cc vvi po12 n2 p-acp np1 px31. pn31|vbz j, pc-acp vbz n1, cc-acp pns12 vbr j, cc vmbx vvi pn31;
(21) sermon (DIV2)
477
Page 237
7400
There is Comfort sounds every where, but we are deafe and cannot heare it, There is supply at hand,
There is Comfort sounds every where, but we Are deaf and cannot hear it, There is supply At hand,
pc-acp vbz n1 vvz d c-crq, cc-acp pns12 vbr j cc vmbx vvi pn31, pc-acp vbz n1 p-acp n1,
(21) sermon (DIV2)
477
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7401
but we are bound and fetter'd, and can make no use of it;
but we Are bound and fettered, and can make no use of it;
cc-acp pns12 vbr vvn cc j-vvn, cc vmb vvi dx n1 pp-f pn31;
(21) sermon (DIV2)
477
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7402
There is Balm in Gilead, but we are lame, and have no hand to apply it.
There is Balm in Gilead, but we Are lame, and have no hand to apply it.
pc-acp vbz n1 p-acp np1, p-acp pns12 vbr j, cc vhb dx n1 pc-acp vvi pn31.
(21) sermon (DIV2)
477
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7403
We complain of our naturall weakness; of our want of Grace and Assistance; when we might know the Danger we are in;
We complain of our natural weakness; of our want of Grace and Assistance; when we might know the Danger we Are in;
pns12 vvb pp-f po12 j n1; a-acp po12 n1 pp-f n1 cc n1; c-crq pns12 vmd vvi dt n1 pns12 vbr p-acp;
(21) sermon (DIV2)
477
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7404
we plead Ignorance, when we willingly yeeld our Members servants to sinne, we have learnt to say, we did not doe it, plenâ voluntate, with a full Consent and will,
we plead Ignorance, when we willingly yield our Members Servants to sin, we have learned to say, we did not do it, plenâ voluntate, with a full Consent and will,
pns12 vvb n1, c-crq pns12 av-j vvb po12 n2 n2 p-acp n1, pns12 vhb vvn pc-acp vvi, pns12 vdd xx vdi pn31, fw-la fw-la, p-acp dt j vvb cc vmb,
(21) sermon (DIV2)
477
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7405
and what God hath clothed with Death, we cloath with the faire Glosse of a good Intention, and meaning;
and what God hath clothed with Death, we cloth with the fair Gloss of a good Intention, and meaning;
cc r-crq np1 vhz vvn p-acp n1, pns12 n1 p-acp dt j n1 pp-f dt j n1, cc n1;
(21) sermon (DIV2)
477
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7406
we complaine of our Bodies, and of our Souls, as if the Wisedome of God had fail'd in our Creation;
we complain of our Bodies, and of our Souls, as if the Wisdom of God had failed in our Creation;
pns12 vvb pp-f po12 n2, cc pp-f po12 n2, c-acp cs dt n1 pp-f np1 vhd vvn p-acp po12 n1;
(21) sermon (DIV2)
477
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7408
And these Webbs a sick and unsanctify'd Fancy will soon spin out;
And these Webs a sick and unsanctified Fancy will soon spin out;
cc d n2 dt j cc j n1 vmb av vvi av;
(21) sermon (DIV2)
477
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7409
These are Receipts, and Antidotes of our own Tempering, devis'd and made use of against the Gnawings of Conscience:
These Are Receipts, and Antidotes of our own Tempering, devised and made use of against the Gnawings of Conscience:
d vbr n2, cc n2 pp-f po12 d vvg, vvd cc vvd n1 pp-f p-acp dt n2-vvg pp-f n1:
(21) sermon (DIV2)
477
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7410
These we study, and are ready and expert in, and when Conscience begins to open, and chide, these are at hand to quiet it, and to put it to silence;
These we study, and Are ready and expert in, and when Conscience begins to open, and chide, these Are At hand to quiet it, and to put it to silence;
d pns12 vvb, cc vbr j cc j p-acp, cc c-crq n1 vvz pc-acp vvi, cc vvi, d vbr p-acp n1 pc-acp vvi pn31, cc pc-acp vvi pn31 p-acp n1;
(21) sermon (DIV2)
477
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7411
wee carry them about for ease, and comfort, but to as little purpose, as the women in Chrysostoms time, bound the coines of Alexander the Great,
we carry them about for ease, and Comfort, but to as little purpose, as the women in Chrysostom time, bound the coins of Alexander the Great,
pns12 vvb pno32 a-acp p-acp n1, cc n1, cc-acp p-acp a-acp j n1, c-acp dt n2 p-acp npg1 n1, vvn dt n2 pp-f np1 dt j,
(21) sermon (DIV2)
477
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7412
or some part of Saint Johns Gospel to ease them of the Headach;
or Some part of Saint Johns Gospel to ease them of the Headache;
cc d n1 pp-f n1 np1 n1 pc-acp vvi pno32 pp-f dt n1;
(21) sermon (DIV2)
477
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7413
for by these Receits, and spells we more envenom our souls, and draw neerer to Death, by Thinking to fly from it,
for by these Receits, and spells we more envenom our Souls, and draw nearer to Death, by Thinking to fly from it,
c-acp p-acp d n2, cc n2 pns12 av-dc vvi po12 n2, cc vvb av-jc p-acp n1, p-acp vvg pc-acp vvi p-acp pn31,
(21) sermon (DIV2)
477
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7414
and are ten-fold more the Servants of Satan, because we are willing to doe him service,
and Are tenfold more the Servants of Satan, Because we Are willing to do him service,
cc vbr av-j av-dc cs n2 pp-f np1, c-acp pns12 vbr j pc-acp vdi pno31 n1,
(21) sermon (DIV2)
477
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7415
but not willing to weare his Livery;
but not willing to wear his Livery;
cc-acp xx vvg pc-acp vvi po31 n1;
(21) sermon (DIV2)
477
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7416
and thus excusando exprobramus, our Apologies defame us, our false Comforts destroy us, and wee condemn our selves with an Excuse.
and thus excusando exprobramus, our Apologies defame us, our false Comforts destroy us, and we condemn our selves with an Excuse.
cc av fw-la fw-la, po12 n2 vvb pno12, po12 j n2 vvb pno12, cc pns12 vvb po12 n2 p-acp dt n1.
(21) sermon (DIV2)
477
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7417
To draw then the lines, by which we are to passe; we will take off the Moriemini, the cause of our Death from these.
To draw then the lines, by which we Are to pass; we will take off the Die, the cause of our Death from these.
pc-acp vvi av dt n2, p-acp r-crq pns12 vbr pc-acp vvi; pns12 vmb vvi a-acp dt fw-la, dt n1 pp-f po12 n1 p-acp d.
(21) sermon (DIV2)
478
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7418
First, from our Naturall weakness. Secondly, from the Deficiency of Grace;
First, from our Natural weakness. Secondly, from the Deficiency of Grace;
ord, p-acp po12 j n1. ord, p-acp dt n1 pp-f n1;
(21) sermon (DIV2)
478
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7419
for neither can our Naturall weakness Betray, nor can there be such a want of Grace,
for neither can our Natural weakness Betray, nor can there be such a want of Grace,
c-acp av-dx vmb po12 j n1 vvi, ccx vmb pc-acp vbi d dt n1 pp-f n1,
(21) sermon (DIV2)
478
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7420
as to enfeeble, nor hath Satan so much Power, as to force the will, and so there will be no Necessity of Dying, either in respect of our Naturall weakness,
as to enfeeble, nor hath Satan so much Power, as to force the will, and so there will be no Necessity of Dying, either in respect of our Natural weakness,
c-acp p-acp j, ccx vhz np1 av av-d n1, c-acp pc-acp vvi dt n1, cc av pc-acp vmb vbi dx n1 pp-f vvg, av-d p-acp n1 pp-f po12 j n1,
(21) sermon (DIV2)
478
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7421
or in regard of Gods strengthning hand, and withholding his Grace:
or in regard of God's strengthening hand, and withholding his Grace:
cc p-acp n1 pp-f ng1 vvg n1, cc vvg po31 n1:
(21) sermon (DIV2)
478
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7422
and then in the second place, that neither Ignorance of our duty, nor regret, or reluctancie of Conscience, nor any pretence, or good Intention can make sin lesse sinfull, or our Death lesse voluntary;
and then in the second place, that neither Ignorance of our duty, nor regret, or reluctancy of Conscience, nor any pretence, or good Intention can make since less sinful, or our Death less voluntary;
cc av p-acp dt ord n1, cst dx n1 pp-f po12 n1, ccx n1, cc n1 pp-f n1, ccx d n1, cc j n1 vmb vvi n1 av-dc j, cc po12 n1 av-dc j-jn;
(21) sermon (DIV2)
478
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7423
and so bring Death to their Doores, who have sought it out, who have called it to them, who are Confederate with it,
and so bring Death to their Doors, who have sought it out, who have called it to them, who Are Confederate with it,
cc av vvb n1 p-acp po32 n2, r-crq vhb vvn pn31 av, r-crq vhb vvn pn31 p-acp pno32, r-crq vbr j-jn p-acp pn31,
(21) sermon (DIV2)
478
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7424
and are worthy to bee partakers thereof. And Why Will you Die, O House of Israel?
and Are worthy to be partakers thereof. And Why Will you Die, Oh House of Israel?
cc vbr j pc-acp vbi n2 av. cc q-crq vmb pn22 vvb, uh n1 pp-f np1?
(21) sermon (DIV2)
478
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7425
Why will ye die? we may perhaps answer, we are Dead already. — Haeret lateri lethalis Arundo.Why will you die? we may perhaps answer, we Are Dead already. — Heretic lateri Lethalis Arundo.
q-crq vmb pn22 vvi? pns12 vmb av vvi, pns12 vbr j av. — fw-la fw-la fw-la fw-la.
(21) sermon (DIV2)
479
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7426
The poyson'd, and Deadly Dart is in our sides: Adam sinned, and we die:
The poisoned, and Deadly Dart is in our sides: Adam sinned, and we die:
dt j-vvn, cc j n1 vbz p-acp po12 n2: np1 vvn, cc pns12 vvb:
(21) sermon (DIV2)
480
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7427
Omnes eramus in illo uno, cum ille unus nos omnes perdidit, we were all in the loines of that one man Adam, when that one man slew us all.Omnes Eramus in illo Uno, cum Isle Unus nos omnes perdidit, we were all in the loins of that one man Adam, when that one man slew us all.
fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, pns12 vbdr d p-acp dt n2 pp-f d crd n1 np1, c-crq d crd n1 vvd pno12 d.
(21) sermon (DIV2)
480
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7428
And this we are too ready to confesse, that we are Borne in sinne; nay, we fall so low,
And this we Are too ready to confess, that we Are Born in sin; nay, we fallen so low,
cc d pns12 vbr av j pc-acp vvi, cst pns12 vbr vvn p-acp n1; uh, pns12 vvb av j,
(21) sermon (DIV2)
480
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7578
and professe our selves members of that Mysticall body, whereof he is the head, all our Complaints of weaknesse,
and profess our selves members of that Mystical body, whereof he is the head, all our Complaints of weakness,
cc vvb po12 n2 n2 pp-f d j n1, c-crq pns31 vbz dt n1, d po12 n2 pp-f n1,
(21) sermon (DIV2)
485
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7429
as to damne our selves before we were born, which some may doe in Humility, but most are well content it should be so, well pleased in their Pedegree;
as to damn our selves before we were born, which Some may do in Humility, but most Are well content it should be so, well pleased in their Pedigree;
c-acp pc-acp vvi po12 n2 c-acp pns12 vbdr vvn, r-crq d vmb vdi p-acp n1, cc-acp ds vbr av j pn31 vmd vbi av, av vvn p-acp po32 n1;
(21) sermon (DIV2)
480
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7430
well pleased to be brought into the world in that filth and uncleannesse, which God doth hate;
well pleased to be brought into the world in that filth and uncleanness, which God does hate;
av vvd pc-acp vbi vvn p-acp dt n1 p-acp d n1 cc n1, r-crq np1 vdz vvi;
(21) sermon (DIV2)
480
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7431
and make the unhappinesse of their Birth an Advocate to plead for those pollutions, for those wilfull and Beloved sinnes, which they fall into in the remaining part of their life,
and make the unhappiness of their Birth an Advocate to plead for those pollutions, for those wilful and beloved Sins, which they fallen into in the remaining part of their life,
cc vvb dt n1 pp-f po32 n1 dt n1 pc-acp vvi p-acp d n2, p-acp d j cc j-vvn n2, r-crq pns32 vvb p-acp p-acp dt j-vvg n1 pp-f po32 n1,
(21) sermon (DIV2)
480
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7432
as being the proper and naturall Issues of that weaknesse, and Impotency, with which we were sent into the world;
as being the proper and natural Issues of that weakness, and Impotency, with which we were sent into the world;
c-acp vbg dt j cc j n2 pp-f d n1, cc n1, p-acp r-crq pns12 vbdr vvn p-acp dt n1;
(21) sermon (DIV2)
480
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7433
which is not True in every part;
which is not True in every part;
r-crq vbz xx j p-acp d n1;
(21) sermon (DIV2)
480
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7434
for that weaknesse, whatsoever it is, can draw no such necessity upon us, nor can be wrought into an Apology for sinne, or an excuse for dying:
for that weakness, whatsoever it is, can draw no such necessity upon us, nor can be wrought into an Apology for sin, or an excuse for dying:
p-acp d n1, r-crq pn31 vbz, vmb vvi dx d n1 p-acp pno12, ccx vmb vbi vvn p-acp dt n1 p-acp n1, cc dt n1 p-acp vvg:
(21) sermon (DIV2)
480
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7435
for to include, and wrap up all our Actuall sinne in the folds of Originall weakeness, is nothing else but to cancel our own Debts,
for to include, and wrap up all our Actual sin in the folds of Original weakeness, is nothing Else but to cancel our own Debts,
c-acp pc-acp vvi, cc vvi a-acp d po12 j n1 p-acp dt n2 pp-f j-jn n1, vbz pix av cc-acp pc-acp vvi po12 d n2,
(21) sermon (DIV2)
480
Page 239
7436
and Obligations, and to put all upon our first Parents score, and so make Adam guilty of the sinnes of the whole world.
and Obligations, and to put all upon our First Parents score, and so make Adam guilty of the Sins of the Whole world.
cc n2, cc pc-acp vvi d p-acp po12 ord ng1 n1, cc av vvb np1 j pp-f dt n2 pp-f dt j-jn n1.
(21) sermon (DIV2)
480
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7437
Our naturall and Originall weakness, I will not now call into question, since it hath had such Grandees in our Church, men of great Learning and Piety,
Our natural and Original weakness, I will not now call into question, since it hath had such Grandees in our Church, men of great Learning and Piety,
po12 j cc j-jn n1, pns11 vmb xx av vvi p-acp n1, c-acp pn31 vhz vhn d n2 p-acp po12 n1, n2 pp-f j n1 cc n1,
(21) sermon (DIV2)
480
Page 239
7438
for its Nursing Fathers, and that for many Centuries of yeares;
for its Nursing Father's, and that for many Centuries of Years;
p-acp po31 n-vvg n2, cc cst p-acp d n2 pp-f n2;
(21) sermon (DIV2)
480
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7439
but yet I cannot see why it should be made a Cloak to cover our other Transgressions,
but yet I cannot see why it should be made a Cloak to cover our other Transgressions,
cc-acp av pns11 vmbx vvi c-crq pn31 vmd vbi vvn dt n1 pc-acp vvi po12 j-jn n2,
(21) sermon (DIV2)
480
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7440
or why we should miscarry so often, with an Eye cast back upon our first fall, which is made ours, but in another man;
or why we should miscarry so often, with an Eye cast back upon our First fallen, which is made ours, but in Another man;
cc c-crq pns12 vmd vvi av av, p-acp dt n1 vvd av p-acp po12 ord n1, r-crq vbz vvn png12, cc-acp p-acp j-jn n1;
(21) sermon (DIV2)
480
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7441
nor any reason, though it be a plant watered by the best Hands, why men should be so delighted in it,
nor any reason, though it be a plant watered by the best Hands, why men should be so delighted in it,
ccx d n1, cs pn31 vbb dt n1 vvd p-acp dt js n2, q-crq n2 vmd vbi av vvn p-acp pn31,
(21) sermon (DIV2)
480
Page 239
7442
why they should lie downe, and repose themselves under its shadow;
why they should lie down, and repose themselves under its shadow;
c-crq pns32 vmd vvi a-acp, cc vvi px32 p-acp po31 n1;
(21) sermon (DIV2)
480
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7443
why they should be so willing to be weak, and so unwilling to heare the contrary;
why they should be so willing to be weak, and so unwilling to hear the contrary;
c-crq pns32 vmd vbi av j pc-acp vbi j, cc av j pc-acp vvi dt j-jn;
(21) sermon (DIV2)
480
Page 239
7444
why men should take so much paines to make the way to happiness narrower, and the way to death broader then it is. In a word;
why men should take so much pains to make the Way to happiness narrower, and the Way to death Broader then it is. In a word;
q-crq n2 vmd vvi av d n2 pc-acp vvi dt n1 p-acp n1 jc, cc dt n1 p-acp n1 jc cs pn31 vbz. p-acp dt n1;
(21) sermon (DIV2)
480
Page 239
7445
why we should thus magnify a Temptation, and disparage our selves, why we should make each Importunate object,
why we should thus magnify a Temptation, and disparage our selves, why we should make each Importunate Object,
c-crq pns12 vmd av vvi dt n1, cc vvb po12 n2, c-crq pns12 vmd vvi d j n1,
(21) sermon (DIV2)
480
Page 239
7446
as powerfull and Irresistible as God himself, and our selves as Idols, even nothing in this world.
as powerful and Irresistible as God himself, and our selves as Idols, even nothing in this world.
c-acp j cc j c-acp np1 px31, cc po12 n2 p-acp n2, av pix p-acp d n1.
(21) sermon (DIV2)
480
Page 240
7447
Magna pars humanarum querelarum non injusta modo materiâ, sed stulta est, the world is full of complaints, Magna pars humanarum querelarum non Unjust modo materiâ, sed stulta est, the world is full of complaints,
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, dt n1 vbz j pp-f n2,
(21) sermon (DIV2)
480
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7448
and excuses, but the complaints which the world puts forth, are for the most, most unjust,
and excuses, but the complaints which the world puts forth, Are for the most, most unjust,
cc n2, cc-acp dt n2 r-crq dt n1 vvz av, vbr p-acp dt ds, ds j,
(21) sermon (DIV2)
480
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7449
and void of that reason, which should present and commend them.
and void of that reason, which should present and commend them.
cc j pp-f d n1, r-crq vmd vvi cc vvi pno32.
(21) sermon (DIV2)
480
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14048
even this poor and unworthy thought, that It is good to be rich;
even this poor and unworthy Thought, that It is good to be rich;
av d j cc j n1, cst pn31 vbz j pc-acp vbi j;
(34) sermon (DIV2)
843
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7450
For when our souls are pressed down and overcharged with sin, when we feel the Gripes and Gnawings of our Conscience, we commonly lay hold on these remedies, which are worse then the discase,
For when our Souls Are pressed down and overcharged with since, when we feel the Gripes and Gnawings of our Conscience, we commonly lay hold on these remedies, which Are Worse then the discase,
p-acp c-crq po12 n2 vbr vvn a-acp cc vvn p-acp n1, c-crq pns12 vvb dt zz cc n2-vvg pp-f po12 n1, pns12 av-j vvb n1 p-acp d n2, r-crq vbr jc cs dt vvb,
(21) sermon (DIV2)
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7451
and suborne an unseasonable, and ill applied conceit of our own natural weaknesse, (which was more dangerous then the temptation) as an excuse and comfort of our overthrow, we fall and plead we were weak,
and suborn an unseasonable, and ill applied conceit of our own natural weakness, (which was more dangerous then the temptation) as an excuse and Comfort of our overthrow, we fallen and plead we were weak,
cc vvi dt j, cc av-jn vvn n1 pp-f po12 d j n1, (r-crq vbds av-dc j cs dt n1) c-acp dt n1 cc n1 pp-f po12 n1, pns12 vvb cc vvb pns12 vbdr j,
(21) sermon (DIV2)
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7452
and fall more then seven times a day, and hold up the same plea still, till we fall into that place where we shall be muzled,
and fallen more then seven times a day, and hold up the same plea still, till we fallen into that place where we shall be muzzled,
cc vvi av-dc cs crd n2 dt n1, cc vvb a-acp dt d n1 av, c-acp pns12 vvb p-acp d n1 c-crq pns12 vmb vbi vvn,
(21) sermon (DIV2)
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7453
and speechlesse, not able to say a word, where our complaints wil end in curses, in weeping and wailing, and gnashing of teeth.
and speechless, not able to say a word, where our complaints will end in curses, in weeping and wailing, and gnashing of teeth.
cc j, xx j pc-acp vvi dt n1, c-crq po12 n2 vmb vvi p-acp n2, p-acp vvg cc vvg, cc vvg pp-f n2.
(21) sermon (DIV2)
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7454
Omnes nostris vitijs favemus, & quod propriâ facimus voluntate ad naturae referimus necessitatem, we are all tender and favourable to our own sins,Omnes nostris vitijs favemus, & quod propriâ facimus voluntate ad naturae referimus necessitatem, we Are all tender and favourable to our own Sins,
fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, pns12 vbr d j cc j p-acp po12 d n2,
(21) sermon (DIV2)
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7455
and because they pleased us, when we committed them, we are unwilling to revile them now;
and Because they pleased us, when we committed them, we Are unwilling to revile them now;
cc c-acp pns32 vvd pno12, c-crq pns12 vvd pno32, pns12 vbr j pc-acp vvi pno32 av;
(21) sermon (DIV2)
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7456
but wipe off as much of their filth as we can, because we resolve to commit them again;
but wipe off as much of their filth as we can, Because we resolve to commit them again;
cc-acp vvb a-acp p-acp d pp-f po32 n1 c-acp pns12 vmb, c-acp pns12 vvb pc-acp vvi pno32 av;
(21) sermon (DIV2)
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7457
and those transgressions, which our lusts conceived, and brought forth by the Midwifry of our will, we remove as far as we can,
and those transgressions, which our Lustiest conceived, and brought forth by the Midwifery of our will, we remove as Far as we can,
cc d n2, r-crq po12 n2 vvn, cc vvd av p-acp dt n1 pp-f po12 n1, pns12 vvb a-acp av-j c-acp pns12 vmb,
(21) sermon (DIV2)
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7458
and lay them at the Door of Necessity, and are ready to complain of God and Nature it self.
and lay them At the Door of Necessity, and Are ready to complain of God and Nature it self.
cc vvd pno32 p-acp dt n1 pp-f n1, cc vbr j pc-acp vvi pp-f np1 cc n1 pn31 n1.
(21) sermon (DIV2)
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7459
Now this Complaint against nature, when we have sinned is most unjust;
Now this Complaint against nature, when we have sinned is most unjust;
av d n1 p-acp n1, c-crq pns12 vhb vvn vbz av-ds j;
(21) sermon (DIV2)
481
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7460
For God and nature hath imprinted in our Soules those common principles of goodnesse, as, that good is to be embraced, and evil to be abandond;
For God and nature hath imprinted in our Souls those Common principles of Goodness, as, that good is to be embraced, and evil to be abandoned;
c-acp np1 cc n1 vhz vvn p-acp po12 n2 d j n2 pp-f n1, c-acp, cst j vbz pc-acp vbi vvn, cc j-jn pc-acp vbi vvn;
(21) sermon (DIV2)
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7461
That we must do to others, as we would be done to, those practick notions, those anticipations,That we must do to Others, as we would be done to, those practic notions, those anticipations,
cst pns12 vmb vdi p-acp n2-jn, c-acp pns12 vmd vbi vdn p-acp, d j-jn n2, d n2,
(21) sermon (DIV2)
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7462
as the Stoicks call them of the minde, and preparations against sin and death, which if we did not wilfully stifle and choke, might lift up our souls far above those depressions of self love and covetousnesse,
as the Stoics call them of the mind, and preparations against since and death, which if we did not wilfully stifle and choke, might lift up our Souls Far above those depressions of self love and covetousness,
c-acp dt njp2 vvi pno32 pp-f dt n1, cc n2 p-acp n1 cc n1, r-crq cs pns12 vdd xx av-j vvi cc vvi, vmd vvi a-acp po12 n2 av-j p-acp d n2 pp-f n1 n1 cc n1,
(21) sermon (DIV2)
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7463
and those evils, which destroy us, quae ratio semel in universum vincit, which reason, with the help of Grace overcomes at once;
and those evils, which destroy us, Quae ratio semel in universum vincit, which reason, with the help of Grace overcomes At once;
cc d n2-jn, r-crq vvb pno12, fw-la fw-la fw-la p-acp fw-la fw-la, r-crq n1, p-acp dt n1 pp-f n1 vvz p-acp a-acp;
(21) sermon (DIV2)
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7464
For reason doth not onely arm, and prepare us against these inrodes, and incursions, against these (as we think) so violent assaults,
For reason does not only arm, and prepare us against these inroads, and incursions, against these (as we think) so violent assaults,
c-acp n1 vdz xx av-j vvi, cc vvb pno12 p-acp d n2, cc n2, p-acp d (c-acp pns12 vvb) av j n2,
(21) sermon (DIV2)
481
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7465
but when we are beat to the ground, checks and upbraides us for our fall.
but when we Are beatrice to the ground, Checks and upbraids us for our fallen.
cc-acp c-crq pns12 vbr vvn p-acp dt n1, n2 cc vvz pno12 p-acp po12 n1.
(21) sermon (DIV2)
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7466
Indeed, to look down upon our selves, and then lift up our eyes to him, from whom cometh our salvation, is both the duty and security of the sons of Adam; and when we watch over our selves,
Indeed, to look down upon our selves, and then lift up our eyes to him, from whom comes our salvation, is both the duty and security of the Sons of Adam; and when we watch over our selves,
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(21) sermon (DIV2)
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but run into those temptations, which they might have overcome by that Grace they talkt of.
but run into those temptations, which they might have overcome by that Grace they talked of.
cc-acp vvb p-acp d n2, r-crq pns32 vmd vhi vvn p-acp d n1 pns32 vvd pp-f.
(22) sermon (DIV2)
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and keep our hearts with diligence, when we strive with our inclination, and weaknesse, as well as we do with the temptation,
and keep our hearts with diligence, when we strive with our inclination, and weakness, as well as we do with the temptation,
cc vvb po12 n2 p-acp n1, c-crq pns12 vvb p-acp po12 n1, cc n1, c-acp av c-acp pns12 vdb p-acp dt n1,
(21) sermon (DIV2)
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then if we fall, God remembers whereof we are made, considers our condition, that we are but men;
then if we fallen, God remembers whereof we Are made, considers our condition, that we Are but men;
av cs pns12 vvb, np1 vvz c-crq pns12 vbr vvn, vvz po12 n1, cst pns12 vbr p-acp n2;
(21) sermon (DIV2)
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7469
and though we fail, his mercy endureth for ever; but to think of our weaknesse, and then to fall, and because we came infirm,
and though we fail, his mercy Endureth for ever; but to think of our weakness, and then to fallen, and Because we Come infirm,
cc cs pns12 vvi, po31 n1 vvz p-acp av; p-acp pc-acp vvi pp-f po12 n1, cc av pc-acp vvi, cc c-acp pns12 vvd j,
(21) sermon (DIV2)
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and diseased into the world, to kill our selves;
and diseased into the world, to kill our selves;
cc vvn p-acp dt n1, pc-acp vvi po12 n2;
(21) sermon (DIV2)
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7471
to seek out death in the errour of our life, to dally and play with danger;
to seek out death in the error of our life, to dally and play with danger;
pc-acp vvi av n1 p-acp dt n1 pp-f po12 n1, pc-acp vvi cc vvi p-acp n1;
(21) sermon (DIV2)
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to be willing to joyn with the temptation at the first shew and approach, as if we were made for no other end,
to be willing to join with the temptation At the First show and approach, as if we were made for no other end,
pc-acp vbi j pc-acp vvi p-acp dt n1 p-acp dt ord n1 cc vvi, c-acp cs pns12 vbdr vvn p-acp dx j-jn n1,
(21) sermon (DIV2)
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7473
and then to complain of weaknesse, is to charge God and nature foolishly, and not onely to impute our sins to Adam, but to God himself;
and then to complain of weakness, is to charge God and nature foolishly, and not only to impute our Sins to Adam, but to God himself;
cc av pc-acp vvi pp-f n1, vbz pc-acp vvi np1 cc n1 av-j, cc xx av-j pc-acp vvi po12 n2 p-acp np1, p-acp p-acp np1 px31;
(21) sermon (DIV2)
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7474
and thus we bankrupt our selves, and complain we were born poor, we criple our selves,
and thus we bankrupt our selves, and complain we were born poor, we cripple our selves,
cc av pns12 vvb po12 n2, cc vvb pns12 vbdr vvn j, pns12 vvb po12 n2,
(21) sermon (DIV2)
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7475
and then complain we are lame, we deliver up our selves, and fal willingly under the temptation,
and then complain we Are lame, we deliver up our selves, and fall willingly under the temptation,
cc av vvb pns12 vbr j, pns12 vvb a-acp po12 n2, cc vvi av-j p-acp dt n1,
(21) sermon (DIV2)
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7476
and then pretend it was a son of Anack, too strong for such Grashoppers as we, we delight in sin, we trade in sin, we were brought up in it,
and then pretend it was a son of Anack, too strong for such Grasshoppers as we, we delight in since, we trade in since, we were brought up in it,
cc av vvb pn31 vbds dt n1 pp-f n1, av j c-acp d n2 c-acp pns12, pns12 vvb p-acp n1, pns12 vvb p-acp n1, pns12 vbdr vvn a-acp p-acp pn31,
(21) sermon (DIV2)
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7477
and we continue in it, and make it our companion, our friend, with which we most familiarly converse,
and we continue in it, and make it our Companion, our friend, with which we most familiarly converse,
cc pns12 vvb p-acp pn31, cc vvi pn31 po12 n1, po12 n1, p-acp r-crq pns12 av-ds av-jn vvi,
(21) sermon (DIV2)
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7478
and then comfort our selves, and cast all the fault on our temper and constitution,
and then Comfort our selves, and cast all the fault on our temper and constitution,
cc av vvb po12 n2, cc vvd d dt n1 p-acp po12 n1 cc n1,
(21) sermon (DIV2)
481
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7479
and the corruption of our nature, and we attribute our full growth in sin, to that seed of sin which we should have choked, which had never shot up into the blade,
and the corruption of our nature, and we attribute our full growth in since, to that seed of since which we should have choked, which had never shot up into the blade,
cc dt n1 pp-f po12 n1, cc pns12 vvb po12 j n1 p-acp n1, p-acp d n1 pp-f n1 r-crq pns12 vmd vhi vvn, r-crq vhd av-x vvn a-acp p-acp dt n1,
(21) sermon (DIV2)
481
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7480
and born such evil fruit, but that we manured and watered it, and were more then willing, that it should grow and multiply.
and born such evil fruit, but that we manured and watered it, and were more then willing, that it should grow and multiply.
cc vvn d j-jn n1, cc-acp cst po12 vvn cc vvn pn31, cc vbdr av-dc cs j, cst pn31 vmd vvi cc vvi.
(21) sermon (DIV2)
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7481
And this though it be a great sin, as being the mother of all those mishapen births, those Monsters, which walk about the world, we dresse and deck up,
And this though it be a great since, as being the mother of all those Misshapen births, those Monsters, which walk about the world, we dress and deck up,
cc d c-acp pn31 vbb dt j n1, c-acp vbg dt n1 pp-f d d j-vvn n2, d n2, r-crq vvb p-acp dt n1, pns12 vvb cc vvi a-acp,
(21) sermon (DIV2)
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7482
and give it a fair and glorious name, and call it Humility, which is, saith Hilary, the hardest and greatest work of our faith, to which it is so unlike, that it is the greatest enemy it hath,
and give it a fair and glorious name, and call it Humility, which is, Says Hilary, the Hardest and greatest work of our faith, to which it is so unlike, that it is the greatest enemy it hath,
cc vvb pn31 dt j cc j n1, cc vvb pn31 n1, r-crq vbz, vvz np1, dt js cc js n1 pp-f po12 n1, p-acp r-crq pn31 vbz av j, cst pn31 vbz dt js n1 pn31 vhz,
(21) sermon (DIV2)
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7483
and every day weakens, and disenables it, that it doth not work by charity, but leaves us Captives to the world,
and every day weakens, and disenables it, that it does not work by charity, but leaves us Captives to the world,
cc d n1 vvz, cc vvz pn31, cst pn31 vdz xx vvi p-acp n1, p-acp vvz pno12 n2-jn p-acp dt n1,
(21) sermon (DIV2)
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7484
and sin, which but for this conceit, it would easily vanquish, and tread down under our feet.
and since, which but for this conceit, it would Easily vanquish, and tread down under our feet.
cc n1, r-crq p-acp p-acp d n1, pn31 vmd av-j vvi, cc vvb a-acp p-acp po12 n2.
(21) sermon (DIV2)
481
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7485
We may call it Humility, but it is Pride; a stubborn, and insolent standing out with God that made us, upon this foul,
We may call it Humility, but it is Pride; a stubborn, and insolent standing out with God that made us, upon this foul,
pns12 vmb vvi pn31 n1, p-acp pn31 vbz n1; dt j, cc j n-vvg av p-acp np1 cst vvd pno12, p-acp d j,
(21) sermon (DIV2)
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7621
What speak we of these? even they who have a great name for learning,
What speak we of these? even they who have a great name for learning,
q-crq vvb pns12 pp-f d? av pns32 r-crq vhb dt j n1 p-acp n1,
(22) sermon (DIV2)
489
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7486
and unjust pretense, that he made us so, humilitas sophistica, saith Pet. Blasensis, the humility of Hypocrites, which at once bowes,
and unjust pretense, that he made us so, humilitas sophistica, Says Pet. Blasensis, the humility of Hypocrites, which At once bows,
cc j n1, cst pns31 vvd pno12 av, fw-la fw-la, vvz np1 np1, dt n1 pp-f n2, r-crq p-acp a-acp n2,
(21) sermon (DIV2)
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7487
and pusheth out the horn, in which we disgrace and condemn our selves, that we may do what we please,
and pusheth out the horn, in which we disgrace and condemn our selves, that we may do what we please,
cc vvz av dt n1, p-acp r-crq pns12 vvb cc vvi po12 n2, cst pns12 vmb vdi r-crq pns12 vvb,
(21) sermon (DIV2)
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7488
and speak evil of our selves, that we may be worse;
and speak evil of our selves, that we may be Worse;
cc vvb j-jn pp-f po12 n2, cst pns12 vmb vbi jc;
(21) sermon (DIV2)
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7489
Oh wretched men that we are, we groan it out, and there is musick in the sound, which we hear,O wretched men that we Are, we groan it out, and there is music in the found, which we hear,
uh j n2 cst pns12 vbr, pns12 vvb pn31 av, cc pc-acp vbz n1 p-acp dt n1, r-crq pns12 vvb,
(21) sermon (DIV2)
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7490
and delight in, and carry along in our minde, and so become wretched indeed, even those miserable sinners, which will ever be so.
and delight in, and carry along in our mind, and so become wretched indeed, even those miserable Sinners, which will ever be so.
cc vvi p-acp, cc vvi a-acp p-acp po12 n1, cc av vvb j av, av d j n2, r-crq vmb av vbi av.
(21) sermon (DIV2)
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7491
And shall we call this Humility? if it be, it is as the Apostle speaks, a voluntary humility, (but in a worse sense) he is the humblest man, that doth his duty;
And shall we call this Humility? if it be, it is as the Apostle speaks, a voluntary humility, (but in a Worse sense) he is the Humblest man, that does his duty;
cc vmb pns12 vvi d n1? cs pn31 vbb, pn31 vbz p-acp dt n1 vvz, dt j-jn n1, (cc-acp p-acp dt jc n1) pns31 vbz dt js n1, cst vdz po31 n1;
(21) sermon (DIV2)
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7492
for that Humility which is commended to us in Scripture, lets us up to heaven, this, which is is so Epidemical, sinks us into the lowest pit;
for that Humility which is commended to us in Scripture, lets us up to heaven, this, which is is so Epidemical, sinks us into the lowest pit;
p-acp d n1 r-crq vbz vvn p-acp pno12 p-acp n1, vvb|pno12 pno12 a-acp p-acp n1, d, r-crq vbz vbz av j, vvz pno12 p-acp dt js n1;
(21) sermon (DIV2)
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7493
that Humility bowes us down with sorrow; this binds our hands with sloth; that looks upon our imperfections past, this makes way for more to come;
that Humility bows us down with sorrow; this binds our hands with sloth; that looks upon our imperfections past, this makes Way for more to come;
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(21) sermon (DIV2)
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7494
that ventures and condemns it self, condemns it self and ventures further; this runs out of the field, and dare not look upon the enemy;
that ventures and condemns it self, condemns it self and ventures further; this runs out of the field, and Dare not look upon the enemy;
d n2 cc vvz pn31 n1, vvz pn31 n1 cc n2 av-jc; d vvz av pp-f dt n1, cc vvb xx vvi p-acp dt n1;
(21) sermon (DIV2)
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7495
nec mirum, si vincantur, qui jam victi sunt, and it is no marvail, they should fall,nec Mirum, si vincantur, qui jam Victi sunt, and it is no marvel, they should fallen,
fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la, cc pn31 vbz dx n1, pns32 vmd vvi,
(21) sermon (DIV2)
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7496
and perish, whom their own so low and groundlesse opinion hath already overthrown.
and perish, whom their own so low and groundless opinion hath already overthrown.
cc vvi, ro-crq po32 d av j cc j n1 vhz av vvn.
(21) sermon (DIV2)
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7497
For first, though I deny not a derived weaknesse, and from Adam, though I leave it not after Baptisme as subsistent by it self,
For First, though I deny not a derived weakness, and from Adam, though I leave it not After Baptism as subsistent by it self,
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(21) sermon (DIV2)
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7498
or bound to the Center of the earth with the Manichee, nor washt to nothing in the Font with others,
or bound to the Centre of the earth with the Manichee, nor washed to nothing in the Font with Others,
cc vvn p-acp dt n1 pp-f dt n1 p-acp dt np1, ccx vvn p-acp pix p-acp dt n1 p-acp n2-jn,
(21) sermon (DIV2)
482
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7499
yet 'tis easie to deceive our selves, and to think it more contagious then it is, more operative, more destructive then it would be,
yet it's easy to deceive our selves, and to think it more contagious then it is, more operative, more destructive then it would be,
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(21) sermon (DIV2)
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7500
if we would shake off this conceit, and rowse our selves, and stand up against it, & ignavia nostr fortis est, and it may be, it is our sloth,
if we would shake off this conceit, and rouse our selves, and stand up against it, & Ignavia Nos fortis est, and it may be, it is our sloth,
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(21) sermon (DIV2)
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7501
and Cowardize, that makes it strong;
and Cowardice, that makes it strong;
cc n1, cst vvz pn31 j;
(21) sermon (DIV2)
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7502
for certainly, there must be more force then this hath, to make us so wicked as many times we are,
for Certainly, there must be more force then this hath, to make us so wicked as many times we Are,
c-acp av-j, pc-acp vmb vbi av-dc n1 cs d vhz, pc-acp vvi pno12 av j c-acp d n2 pns12 vbr,
(21) sermon (DIV2)
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7503
and there be more promoters of the kingdom of Darknesse in us, then that which we brought with us into the world.
and there be more promoters of the Kingdom of Darkness in us, then that which we brought with us into the world.
cc pc-acp vbi dc n2 pp-f dt n1 pp-f n1 p-acp pno12, cs d r-crq pns12 vvd p-acp pno12 p-acp dt n1.
(21) sermon (DIV2)
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7504
Lord, what a noise hath Original sin made amongst the sons of Adam? and what ill use hath been made of it? When this Lion roares, all the Beasts of the Forrest tremble, and yet are beasts still;
Lord, what a noise hath Original since made among the Sons of Adam? and what ill use hath been made of it? When this lion roars, all the Beasts of the Forest tremble, and yet Are beasts still;
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(21) sermon (DIV2)
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14117
And therefore in the 1 Thess. 4.6.
And Therefore in the 1 Thess 4.6.
cc av p-acp dt crd np1 crd.
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we hear of it, and are astonisht, and become worse and worse, and yet there are but few, that exactly know what it is:
we hear of it, and Are astonished, and become Worse and Worse, and yet there Are but few, that exactly know what it is:
pns12 vvb pp-f pn31, cc vbr vvn, cc vvb av-jc cc av-jc, cc av a-acp vbr p-acp d, cst av-j vvb r-crq pn31 vbz:
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when we are Infants, we do not know that we are so, no more then the Tree doth, that it grows, much lesse can we discover what poyson we brought with us into the world, which,
when we Are Infants, we do not know that we Are so, no more then the Tree does, that it grows, much less can we discover what poison we brought with us into the world, which,
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as it is the nature of some kinde of poyson, though it have no visible operation for the present, may some years after break forth from the head to the foot, in swellings,
as it is the nature of Some kind of poison, though it have no visible operation for the present, may Some Years After break forth from the head to the foot, in swellings,
c-acp pn31 vbz dt n1 pp-f d n1 pp-f n1, cs pn31 vhb dx j n1 p-acp dt j, vmb d n2 p-acp vvi av p-acp dt n1 p-acp dt n1, p-acp n2-vvg,
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and sores full of corruption, and not be fully purged out to our lives end. Again, in the opening and dawning of our reason, we have scarse so much light,
and sores full of corruption, and not be Fully purged out to our lives end. Again, in the opening and dawning of our reason, we have scarce so much Light,
cc n2 j pp-f n1, cc xx vbi av-j vvn av p-acp po12 n2 vvi. av, p-acp dt n-vvg cc n-vvg pp-f po12 n1, pns12 vhb av-j av d n1,
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as to see our selves by, and we understand little more then the rod, which we soon forget,
as to see our selves by, and we understand little more then the rod, which we soon forget,
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and boldly venture upon the same fault, for which we felt it, and should count it a virtue and our bounden duty to do it,
and boldly venture upon the same fault, for which we felt it, and should count it a virtue and our bounden duty to do it,
cc av-j vvi p-acp dt d n1, p-acp r-crq pns12 vvd pn31, cc vmd vvi pn31 dt n1 cc po12 vvn n1 pc-acp vdi pn31,
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but for the smart it brings with it, which yet can work in us little conscience of guilt.
but for the smart it brings with it, which yet can work in us little conscience of guilt.
cc-acp p-acp dt n1 pn31 vvz p-acp pn31, r-crq av vmb vvi p-acp pno12 j n1 pp-f n1.
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And then in our riper age, our blood runs in our veines with more heat,
And then in our riper age, our blood runs in our Veins with more heat,
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and we are active, and strong to act over them with some sense and feeling, which we learnt but imperfectly in our nonage, which our Nurse pratled into us, which servants read to us with a licentious tongue, and wanton behaviour;
and we Are active, and strong to act over them with Some sense and feeling, which we learned but imperfectly in our nonage, which our Nurse prattled into us, which Servants read to us with a licentious tongue, and wanton behaviour;
cc pns12 vbr j, cc j pc-acp vvi p-acp pno32 p-acp d n1 cc n1, r-crq pns12 vvd cc-acp av-j p-acp po12 n1, r-crq po12 n1 vvd p-acp pno12, r-crq n2 vvb p-acp pno12 p-acp dt j n1, cc j-jn n1;
(21) sermon (DIV2)
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and many times we repeat and expresse those rudiments and principles of thrift, which those who are set over us do commonly first teach,
and many times we repeat and express those rudiments and principles of thrift, which those who Are Set over us do commonly First teach,
cc d n2 pns12 vvb cc vvi d n2 cc n2 pp-f n1, r-crq d r-crq vbr vvn p-acp pno12 vdb av-j ord vvb,
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and we shew our selves as perfect in them, as those old Gray-headed Atheists, that taught them. These we take up betimes;
and we show our selves as perfect in them, as those old Gray-headed Atheists, that taught them. These we take up betimes;
cc pns12 vvb po12 n2 p-acp j p-acp pno32, c-acp d j j n2, cst vvd pno32. np1 pns12 vvb a-acp av;
(21) sermon (DIV2)
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Wantonnesse, Revenge, love of the world, and being used unto them, they are no burdens, and if at any time they wring us, we have learnt so much at Church,
Wantonness, Revenge, love of the world, and being used unto them, they Are no burdens, and if At any time they wring us, we have learned so much At Church,
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as to cast them off upon Adam, to ease our selves with the remembrance of our natural weakness,
as to cast them off upon Adam, to ease our selves with the remembrance of our natural weakness,
c-acp pc-acp vvi pno32 a-acp p-acp np1, p-acp vvb po12 n2 p-acp dt n1 pp-f po12 j n1,
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though we know not what it is, nor have learnt it half so perfectly, as we have done those other lessons, which have no evil in them,
though we know not what it is, nor have learned it half so perfectly, as we have done those other Lessons, which have no evil in them,
cs pns12 vvb xx r-crq pn31 vbz, ccx vhb vvn pn31 j-jn av av-j, c-acp pns12 vhb vdn d j-jn n2, r-crq vhb dx j-jn p-acp pno32,
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as we think, but that which is of ancient extraction, derived from the first evil, that was ever seen under the Sun. But then in our old age, which is a complication,
as we think, but that which is of ancient extraction, derived from the First evil, that was ever seen under the Sun. But then in our old age, which is a complication,
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and collection of all sins, as well as diseases, how should a dim eye discover it in the midst of so many evil habits wreathed and platted one within another, covetousnesse wrought in with luxury,
and collection of all Sins, as well as diseases, how should a dim eye discover it in the midst of so many evil habits wreathed and plaited one within Another, covetousness wrought in with luxury,
cc n1 pp-f d n2, c-acp av c-acp n2, q-crq vmd dt j n1 vvi pn31 p-acp dt n1 pp-f av d j-jn n2 vvn cc vvn pi p-acp n-jn, n1 vvn p-acp p-acp n1,
(21) sermon (DIV2)
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and with luxury, cruelty, each thwarting, and yet friendly complying the one with the other? can we now say that these sins were thus multiplied,
and with luxury, cruelty, each thwarting, and yet friendly complying the one with the other? can we now say that these Sins were thus multiplied,
cc p-acp n1, n1, d vvg, cc av j vvg dt crd p-acp dt j-jn? vmb pns12 av vvb cst d n2 vbdr av vvn,
(21) sermon (DIV2)
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and raised to such a height by the power and continued force of that fatal Legacie, which our first Parents left us? or was this the best crown wherewith our mothers crowned us in the day of our conception? can we labour and toyl? can we affect and study sin? can we make it our businesse? our ambition to walk in our evil wayes,
and raised to such a height by the power and continued force of that fatal Legacy, which our First Parents left us? or was this the best crown wherewith our mother's crowned us in the day of our conception? can we labour and toil? can we affect and study since? can we make it our business? our ambition to walk in our evil ways,
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and say, that we were put in them from the beginning, and forced forward by the violent hand, that first put us in? Indeed, the old man, the old sinner is glad to heare of another Old man, although he never intend to Crucifie him,
and say, that we were put in them from the beginning, and forced forward by the violent hand, that First put us in? Indeed, the old man, the old sinner is glad to hear of Another Old man, although he never intend to Crucify him,
cc vvi, cst pns12 vbdr vvn p-acp pno32 p-acp dt n1, cc vvd av-j p-acp dt j n1, cst ord vvd pno12 p-acp? np1, dt j n1, dt j n1 vbz j pc-acp vvi pp-f j-jn j n1, cs pns31 av-x vvi pc-acp vvi pno31,
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nor well understands what it is:
nor well understands what it is:
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no more then the vulgar do Anti-christ, which in their fancy is a Beast, and hath horns;
no more then the Vulgar doe Antichrist, which in their fancy is a Beast, and hath horns;
uh-x av-dc cs dt j n1 np1, r-crq p-acp po32 n1 vbz dt n1, cc vhz n2;
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The multitude of years (though Age be talkative,) yet many times know no more of this primitive,The multitude of Years (though Age be talkative,) yet many times know no more of this primitive,
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and so much famed evil, then they who were but of yesterday.
and so much famed evil, then they who were but of yesterday.
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For even they who have been brought up in Nob, in the City and University of Priests, have not all agreed in their discovery of this evil,
For even they who have been brought up in Nob, in the city and university of Priests, have not all agreed in their discovery of this evil,
c-acp av pns32 r-crq vhb vbn vvn a-acp p-acp n1, p-acp dt n1 cc n1 pp-f n2, vhb xx d vvn p-acp po32 n1 pp-f d n-jn,
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but have presented it in so many shapes, that it will be hard to chuse, and say this is the right, this, this it is:
but have presented it in so many shapes, that it will be hard to choose, and say this is the right, this, this it is:
cc-acp vhb vvn pn31 p-acp av d n2, cst pn31 vmb vbi j pc-acp vvi, cc vvb d vbz dt n-jn, d, d pn31 vbz:
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I am sure their opinions and more, then the sins can be, which Original sin doth necessarily bring into act.
I am sure their opinions and more, then the Sins can be, which Original since does necessarily bring into act.
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The Ana-Baptists in the dayes of our forefathers called it Somnium Augustini, Saint Austins dream; some make it a sin, and some a punishment onely, some make it both;
The Ana-Baptists in the days of our Forefathers called it Somnium Augustini, Saint Austins dream; Some make it a since, and Some a punishment only, Some make it both;
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some have made it to be nothing but the want and deprivation of Original righteousnesse, or an habitual aversion, and obliquity of the will;
Some have made it to be nothing but the want and deprivation of Original righteousness, or an habitual aversion, and obliquity of the will;
d vhb vvn pn31 pc-acp vbi pix p-acp dt n1 cc n1 pp-f j-jn n1, cc dt j n1, cc n1 pp-f dt n1;
(21) sermon (DIV2)
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others have made it the image of the devil; There be, that conceived the whole essence of man to be corrupted;
Others have made it the image of the Devil; There be, that conceived the Whole essence of man to be corrupted;
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there be that make it an Accident, and there have been that have made it a substance,
there be that make it an Accident, and there have been that have made it a substance,
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and there have not been wanting those, who have made it nothing; All agree in this;
and there have not been wanting those, who have made it nothing; All agree in this;
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that there is something in us which we must strive to subdue, and keep under, some call it our natural inclination, which may be the matter of vertue as well as of vice;
that there is something in us which we must strive to subdue, and keep under, Some call it our natural inclination, which may be the matter of virtue as well as of vice;
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(21) sermon (DIV2)
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others Original sin, which to yeeld to, is to die, but to curb, and restrain, to fight against and to conquer, is the great work and Busines of a Christian.
Others Original since, which to yield to, is to die, but to curb, and restrain, to fight against and to conquer, is the great work and Business of a Christian.
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(21) sermon (DIV2)
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I speake not this to take away our Originall weaknesse, but to take it away from Being an excuse;
I speak not this to take away our Original weakness, but to take it away from Being an excuse;
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For in the Second place, our Naturall weakness is so farre from excusing our sinne,
For in the Second place, our Natural weakness is so Far from excusing our sin,
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or making it less voluntary, That we are bound by our very profession, to Crucify this Old Adam in us, to mortify our Earthly Members and lusts, non exerere quod Nati sumus, not to be, what indeed we are, to be in the Body,
or making it less voluntary, That we Are bound by our very profession, to Crucify this Old Adam in us, to mortify our Earthly Members and Lustiest, non exerere quod Nati sumus, not to be, what indeed we Are, to be in the Body,
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(21) sermon (DIV2)
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but out of the Body, to Tame the wantonness of the Flesh: for did we not for this give up our names unto Christ? were we not Baptized in this Faith? It is my Melancholy, saith the Envious, It is my Choler; saith the Revenger;
but out of the Body, to Tame the wantonness of the Flesh: for did we not for this give up our names unto christ? were we not Baptised in this Faith? It is my Melancholy, Says the Envious, It is my Choler; Says the Revenger;
cc-acp av pp-f dt n1, p-acp j dt n1 pp-f dt n1: p-acp vdd pns12 xx p-acp d vvb a-acp po12 n2 p-acp np1? vbdr pns12 xx j-vvn p-acp d n1? pn31 vbz po11 n-jn, vvz dt j, pn31 vbz po11 n1; vvz dt n1;
(21) sermon (DIV2)
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It is my Blood, saith the wanton; it is my Appetite, saith the Glutton;
It is my Blood, Says the wanton; it is my Appetite, Says the Glutton;
pn31 vbz po11 n1, vvz dt j-jn; pn31 vbz po11 n1, vvz dt n1;
(21) sermon (DIV2)
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and so every man runnes on in his own wayes, because the winde that drives him, comes from no other Treasury,
and so every man runs on in his own ways, Because the wind that drives him, comes from no other Treasury,
cc av d n1 vvz a-acp p-acp po31 d n2, c-acp dt n1 cst vvz pno31, vvz p-acp dx j-jn n1,
(21) sermon (DIV2)
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but himself, no other corner, but his corrupt heart;
but himself, no other corner, but his corrupt heart;
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fructu peccatorum utuntur, ipsa subducunt, they are content to reape the fruit and pleasure of sinne,fructu peccatorum utuntur, ipsa subducunt, they Are content to reap the fruit and pleasure of sin,
fw-la fw-la fw-la, fw-la fw-la, pns32 vbr j pc-acp vvi dt n1 cc n1 pp-f n1,
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but withdraw the sin it self, and remove it out of the way:
but withdraw the since it self, and remove it out of the Way:
cc-acp vvb dt n1 pn31 n1, cc vvb pn31 av pp-f dt n1:
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But this is not the right use of our natural weakness, which may be left in us,
But this is not the right use of our natural weakness, which may be left in us,
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(21) sermon (DIV2)
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but (as all agree) to Humble, not disarme us, to shew we are men, weak and impotent in our selves, not to make us proud and Rebellious against our God,
but (as all agree) to Humble, not disarm us, to show we Are men, weak and impotent in our selves, not to make us proud and Rebellious against our God,
cc-acp (c-acp d vvb) pc-acp vvi, xx vvi pno12, pc-acp vvi pns12 vbr n2, j cc j p-acp po12 n2, xx pc-acp vvi pno12 j cc j p-acp po12 n1,
(21) sermon (DIV2)
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but to set us upon our Guard, and make us bestirre our selves, and call up all our Forces,
but to Set us upon our Guard, and make us Bestir our selves, and call up all our Forces,
cc-acp pc-acp vvi pno12 p-acp po12 n1, cc vvb pno12 vvi po12 n2, cc vvb a-acp d po12 n2,
(21) sermon (DIV2)
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and send our Prayers, as Embassadours to Heaven for help and succour, against this Inmate, and Domestick Enemy.
and send our Prayers, as ambassadors to Heaven for help and succour, against this Inmate, and Domestic Enemy.
cc vvb po12 n2, c-acp n2 p-acp n1 p-acp n1 cc n1, p-acp d zz, cc j-jn n1.
(21) sermon (DIV2)
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The Envious should purge his Melancholy, and rejoyce with them that rejoyce, and weep with them that weep:
The Envious should purge his Melancholy, and rejoice with them that rejoice, and weep with them that weep:
dt j vmd vvi po31 n-jn, cc vvb p-acp pno32 cst vvb, cc vvb p-acp pno32 cst vvb:
(21) sermon (DIV2)
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The Cholerick should bridle his Anger, and make it set before the Sunne;
The Choleric should bridle his Anger, and make it Set before the Sun;
dt j vmd vvi po31 n1, cc vvi pn31 vvd p-acp dt n1;
(21) sermon (DIV2)
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The wanton quench that fire in his Blood, and make himself an Eunuch for the Kingdome of Heaven;
The wanton quench that fire in his Blood, and make himself an Eunuch for the Kingdom of Heaven;
dt j-jn vvi d n1 p-acp po31 n1, cc vvi px31 dt n1 p-acp dt n1 pp-f n1;
(21) sermon (DIV2)
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the Glutton, NONLATINALPHABET, wage warr with his Appetite, and set a knife to his Throat; the Glutton,, wage war with his Appetite, and Set a knife to his Throat;
dt n1,, n1 n1 p-acp po31 n1, cc vvd dt n1 p-acp po31 n1;
(21) sermon (DIV2)
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If this care were Generall, if we understood Christianity aright, and did strive and struggle with our selves (the best Contention in the world) If we did doe an Act of Justice upon our selves, performe that Judicatory part of the Gospel, labour to bind this Old Man in Chaines,
If this care were General, if we understood Christianity aright, and did strive and struggle with our selves (the best Contention in the world) If we did doe an Act of justice upon our selves, perform that Judicatory part of the Gospel, labour to bind this Old Man in Chains,
cs d n1 vbdr n1, cs pns12 vvd np1 av, cc vdd vvi cc vvi p-acp po12 n2 (dt js n1 p-acp dt n1) cs pns12 vdd n1 dt n1 pp-f n1 p-acp po12 n2, vvb d j n1 pp-f dt n1, vvb pc-acp vvi d j n1 p-acp n2,
(21) sermon (DIV2)
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and Crucify the flesh, with the Lusts and Affections, we should not complaine, or rather speak so contentedly of Adams fall, not bemoane our selves,
and Crucify the Flesh, with the Lustiest and Affections, we should not complain, or rather speak so contentedly of Adams fallen, not bemoan our selves,
cc vvi dt n1, p-acp dt n2 cc n2, pns12 vmd xx vvi, cc av-c vvb av n1 pp-f npg1 vvb, xx vvi po12 n2,
(21) sermon (DIV2)
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and yet be pleased well enough in it;
and yet be pleased well enough in it;
cc av vbi vvn av av-d p-acp pn31;
(21) sermon (DIV2)
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nor take that Doctrin with the left hand, which is offered to us with the right,
nor take that Doctrine with the left hand, which is offered to us with the right,
ccx vvb d n1 p-acp dt j n1, r-crq vbz vvn p-acp pno12 p-acp dt n-jn,
(21) sermon (DIV2)
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or, as he spake in the Historian, sinistrâ Dextram amputare, Cut off our right Hand with our left,
or, as he spoke in the Historian, sinistrâ Dextram amputare, cut off our right Hand with our left,
cc, c-acp pns31 vvd p-acp dt n1, fw-la fw-la fw-la, vvn a-acp po12 j-jn n1 p-acp po12 j,
(21) sermon (DIV2)
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and by a sinister, and unnecessary Conceit of our own weakness, rob and deprive our selves of that strength, which might have defended us from sinne and Death, which now is voluntary,
and by a sinister, and unnecessary Conceit of our own weakness, rob and deprive our selves of that strength, which might have defended us from sin and Death, which now is voluntary,
cc p-acp dt j, cc j n1 pp-f po12 d n1, vvb cc vvi po12 n2 pp-f d n1, r-crq vmd vhi vvn pno12 p-acp n1 cc n1, r-crq av vbz j-jn,
(21) sermon (DIV2)
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because we cannot derive it from any other Fountaine, then our owne Wills. For last of all;
Because we cannot derive it from any other Fountain, then our own Wills. For last of all;
c-acp pns12 vmbx vvi pn31 p-acp d j-jn n1, cs po12 d n2. p-acp ord pp-f d;
(21) sermon (DIV2)
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Be the Blemishes in the understanding and will, which we are said to receive by Adams fall, what they may be either by certain knowledge,
Be the Blemishes in the understanding and will, which we Are said to receive by Adams fallen, what they may be either by certain knowledge,
vbb dt n2 p-acp dt n1 cc n1, r-crq pns12 vbr vvn pc-acp vvi p-acp npg1 vvb, r-crq pns32 vmb vbi av-d p-acp j n1,
(21) sermon (DIV2)
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or conjecture, yet we shall not die, unless we will;
or conjecture, yet we shall not die, unless we will;
cc vvi, av pns12 vmb xx vvi, cs pns12 vmb;
(21) sermon (DIV2)
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And if such we were all; yet now we are washed, now we are sanctified, now we are Justified in the Name of the Lord Jesus Christ, and the Leper, who is clensed, complaines no more of his disease, but returns to give Thanks;
And if such we were all; yet now we Are washed, now we Are sanctified, now we Are Justified in the Name of the Lord jesus christ, and the Leper, who is cleansed, complains no more of his disease, but returns to give Thanks;
cc cs d pns12 vbdr d; av av pns12 vbr vvn, av pns12 vbr vvn, av pns12 vbr vvn p-acp dt n1 pp-f dt n1 np1 np1, cc dt n1, r-crq vbz vvd, vvz av-dx dc pp-f po31 n1, cc-acp vvz pc-acp vvi n2;
(21) sermon (DIV2)
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The blind man, who is cured, doth not run into the Ditch, and impute it to his former Blindness,
The blind man, who is cured, does not run into the Ditch, and impute it to his former Blindness,
dt j n1, r-crq vbz vvn, vdz xx vvi p-acp dt n1, cc vvb pn31 p-acp po31 j n1,
(21) sermon (DIV2)
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but rejoyceth that he can now see the Light, and walketh by the light he sees;
but Rejoiceth that he can now see the Light, and walks by the Light he sees;
cc-acp vvz cst pns31 vmb av vvi dt n1, cc vvz p-acp dt n1 pns31 vvz;
(21) sermon (DIV2)
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and we cannnot without foul Ingratitude Deny, but what we lost in Adam, we recovered againe in Christ,
and we cannot without foul Ingratitude Deny, but what we lost in Adam, we recovered again in christ,
cc pns12 vmbx p-acp j n1 vvb, cc-acp r-crq pns12 vvd p-acp np1, pns12 vvd av p-acp np1,
(21) sermon (DIV2)
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and that improved and exalted many degrees; For not as the offence, so is also the gift, saith the Apostle;
and that improved and exalted many Degrees; For not as the offence, so is also the gift, Says the Apostle;
cc d vvn cc vvn d n2; c-acp xx p-acp dt n1, av vbz av dt n1, vvz dt n1;
(21) sermon (DIV2)
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For as by the offence of one, many were made sinners, that is, were under the wrath of God, For as by the offence of one, many were made Sinners, that is, were under the wrath of God,
c-acp c-acp p-acp dt n1 pp-f crd, d vbdr vvn n2, cst vbz, vbdr p-acp dt n1 pp-f np1,
(21) sermon (DIV2)
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and so consider'd, as if they had themselves committed that sinne, so by the Obedience of One, many shall be made righteous, made so, not onely by Imputation, That we would have, and nothing else;
and so considered, as if they had themselves committed that sin, so by the obedience of One, many shall be made righteous, made so, not only by Imputation, That we would have, and nothing Else;
cc av vvn, c-acp cs pns32 vhd px32 vvn cst n1, av p-acp dt n1 pp-f crd, d vmb vbi vvn j, vvd av, xx av-j p-acp n1, cst pns12 vmd vhi, cc pix av;
(21) sermon (DIV2)
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have sinne removed, and be sinners still) but made so, that is, supplyed with all Helps,
have sin removed, and be Sinners still) but made so, that is, supplied with all Helps,
vhb n1 vvn, cc vbb n2 av) cc-acp vvd av, cst vbz, vvd p-acp d n2,
(21) sermon (DIV2)
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and with all strength that is necessary, and sufficient to forward, and perfect those Duties of Piety, which are required at the hands of a Justifyed person:
and with all strength that is necessary, and sufficient to forward, and perfect those Duties of Piety, which Are required At the hands of a Justified person:
cc p-acp d n1 cst vbz j, cc j p-acp j, cc vvi d n2 pp-f n1, r-crq vbr vvn p-acp dt n2 pp-f dt vvn n1:
(21) sermon (DIV2)
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for do we not magnify the Gospel from the abundance of light, and Grace which it affords? Do we not count the last Adam stronger then the First? Is not he able to cast down all the strong holds, all the Towring Imaginations which flesh and blood,
for do we not magnify the Gospel from the abundance of Light, and Grace which it affords? Do we not count the last Adam Stronger then the First? Is not he able to cast down all the strong holds, all the Towering Imaginations which Flesh and blood,
p-acp vdi pns12 xx vvi dt n1 p-acp dt n1 pp-f n1, cc vvb r-crq pn31 vvz? vdb pns12 xx vvi dt ord np1 jc cs dt ord? vbz xx pns31 j pc-acp vvi a-acp d dt j n2, d dt vvg n2 r-crq n1 cc n1,
(21) sermon (DIV2)
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though Tainted in the womb, can set up against him;
though Tainted in the womb, can Set up against him;
cs vvn p-acp dt n1, vmb vvi a-acp p-acp pno31;
(21) sermon (DIV2)
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and therefore, if we be truly (what we professe our selves) Christians, this weakness cannot hurt us,
and Therefore, if we be truly (what we profess our selves) Christians, this weakness cannot hurt us,
cc av, cs pns12 vbb av-j (r-crq pns12 vvb po12 n2) np1, d n1 vmbx vvi pno12,
(21) sermon (DIV2)
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and if it Hurt us, it is because we are not Christians. To conclude:
and if it Hurt us, it is Because we Are not Christians. To conclude:
cc cs pn31 vvd pno12, pn31 vbz c-acp pns12 vbr xx np1. pc-acp vvi:
(21) sermon (DIV2)
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If in Adam we were all lost, In Christ we are come home, and brought neere to heaven, & post Jesum Christum, when we have given up our Names unto Christ,
If in Adam we were all lost, In christ we Are come home, and brought near to heaven, & post Jesus Christ, when we have given up our Names unto christ,
cs p-acp np1 pns12 vbdr d vvn, p-acp np1 pns12 vbr vvn av-an, cc vvd av-j p-acp n1, cc fw-la fw-la np1, c-crq pns12 vhb vvn a-acp po12 n2 p-acp np1,
(21) sermon (DIV2)
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and are of the first ranck and file, have not brought it forth to the Sun,
and Are of the First rank and file, have not brought it forth to the Sun,
cc vbr pp-f dt ord n1 cc n1, vhb xx vvn pn31 av p-acp dt n1,
(22) sermon (DIV2)
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and disabilitie to move in our severall places, is vaine and unprofitable, and Injurious to the Gospel of Christ, which is the Power of God unto Salvation;
and disability to move in our several places, is vain and unprofitable, and Injurious to the Gospel of christ, which is the Power of God unto Salvation;
cc n1 pc-acp vvi p-acp po12 j n2, vbz j cc j, cc j p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f np1 p-acp n1;
(21) sermon (DIV2)
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and a grosse and angerous error it is, when we run on, and please our selves in our Evill wayes, to complaine of our Hereditary Infirmities,
and a gross and angerous error it is, when we run on, and please our selves in our Evil ways, to complain of our Hereditary Infirmities,
cc dt j cc j n1 pn31 vbz, c-crq pns12 vvb a-acp, cc vvb po12 n2 p-acp po12 j-jn n2, pc-acp vvi pp-f po12 j n1,
(21) sermon (DIV2)
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and the weaknesse and imperfection of nature;
and the weakness and imperfection of nature;
cc dt n1 cc n1 pp-f n1;
(21) sermon (DIV2)
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For God may yet breath his Complaints and Expostulations against every son of Adam that will not Turne; Though you are weak;
For God may yet breath his Complaints and Expostulations against every son of Adam that will not Turn; Though you Are weak;
c-acp np1 vmb av vvi po31 n2 cc n2 p-acp d n1 pp-f np1 cst vmb xx vvb; cs pn22 vbr j;
(21) sermon (DIV2)
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Though you have received a bruise by the fall of your first Parents, yet in me is your strength,
Though you have received a bruise by the fallen of your First Parents, yet in me is your strength,
cs pn22 vhb vvn dt n1 p-acp dt n1 pp-f po22 ord n2, av p-acp pno11 vbz po22 n1,
(21) sermon (DIV2)
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and then, Why will you die oh House of Israel? We must now remove those other pretences of Flesh and Blood;
and then, Why will you die o House of Israel? We must now remove those other pretences of Flesh and Blood;
cc av, q-crq vmb pn22 vvi uh n1 pp-f np1? pns12 vmb av vvi d j-jn n2 pp-f n1 cc n1;
(21) sermon (DIV2)
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But in our next and last Part.
But in our next and last Part.
cc-acp p-acp po12 ord cc ord n1
(21) sermon (DIV2)
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THE TWELFTH SERMON. PART VIII. EZEKIEL 33.11. Turne ye, Turne yee from your evill wayes: For why will you die, Oh House of Israel?
THE TWELFTH SERMON. PART VIII. EZEKIELEM 33.11. Turn you, Turn ye from your evil ways: For why will you die, O House of Israel?
dt ord n1. n1 np1. np1 crd. vvb pn22, vvb pn22 p-acp po22 j-jn n2: c-acp c-crq vmb pn22 vvi, uh n1 pp-f np1?
(22) sermon (DIV2)
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WEe are told, and can tell our selves, that Sin is a burden; and he that lies under a Burden, seeks Ease;
we Are told, and can tell our selves, that since is a burden; and he that lies under a Burden, seeks Ease;
pns12 vbr vvn, cc vmb vvi po12 n2, cst n1 vbz dt n1; cc pns31 cst vvz p-acp dt n1, vvz n1;
(22) sermon (DIV2)
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nor doth he alwaies ask Counsell of his reason to choose that, which is made and fitted to remove it;
nor does he always ask Counsel of his reason to choose that, which is made and fitted to remove it;
ccx vdz pns31 av vvi n1 pp-f po31 n1 pc-acp vvi d, r-crq vbz vvn cc vvn pc-acp vvi pn31;
(22) sermon (DIV2)
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but through the importunate irksomness of his paine, he layes hold of that which is next, and thats the best:
but through the importunate irksomeness of his pain, he lays hold of that which is next, and thats the best:
cc-acp p-acp dt j n1 pp-f po31 n1, pns31 vvz n1 pp-f d r-crq vbz ord, cc d|vbz dt js:
(22) sermon (DIV2)
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though it leave him under the same load, and pressure, and all his Art and continuance hath gain'd no more then this, That he thinks it lighter then it was;
though it leave him under the same load, and pressure, and all his Art and Continuance hath gained no more then this, That he thinks it lighter then it was;
cs pn31 vvb pno31 p-acp dt d n1, cc n1, cc d po31 n1 cc n1 vhz vvn dx dc cs d, cst pns31 vvz pn31 jc cs pn31 vbds;
(22) sermon (DIV2)
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7591
when it is the same, but with a large addition of weight. And thus we sin, but cannot perswade our selves we were willing to sinne:
when it is the same, but with a large addition of weight. And thus we sin, but cannot persuade our selves we were willing to sin:
c-crq pn31 vbz dt d, cc-acp p-acp dt j n1 pp-f n1. cc av pns12 vvb, cc-acp vmbx vvi po12 n2 pns12 vbdr vvg p-acp n1:
(22) sermon (DIV2)
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we run upon our death, and yet 'tis that which both our eye and our will abhors: we die;
we run upon our death, and yet it's that which both our eye and our will abhors: we die;
pns12 vvb p-acp po12 n1, cc av pn31|vbz d r-crq d po12 n1 cc po12 n1 vvz: pns12 vvb;
(22) sermon (DIV2)
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for, 1. we were born weak, 2. We want means to avoid it, 3. We want light to see our wayes;
for, 1. we were born weak, 2. We want means to avoid it, 3. We want Light to see our ways;
p-acp, crd n1 vbdr vvn j, crd pns12 vvb n2 pc-acp vvi pn31, crd pns12 vvb j pc-acp vvi po12 n2;
(22) sermon (DIV2)
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4. We walk on in them, but we walk in pain, and though we make no stop,
4. We walk on in them, but we walk in pain, and though we make no stop,
crd pns12 vvb a-acp p-acp pno32, cc-acp pns12 vvb p-acp n1, cc cs pns12 vvb dx n1,
(22) sermon (DIV2)
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yet we have many a check;
yet we have many a check;
av pns12 vhb d dt n1;
(22) sermon (DIV2)
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we would not, and yet we will go on, we condemn our selves for what we do, and do it;
we would not, and yet we will go on, we condemn our selves for what we do, and do it;
pns12 vmd xx, cc av pns12 vmb vvi a-acp, pns12 vvb po12 n2 p-acp r-crq pns12 vdb, cc vdb pn31;
(22) sermon (DIV2)
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and last of all we seek death, but we mean life, we do those things, whose end is death,
and last of all we seek death, but we mean life, we do those things, whose end is death,
cc ord pp-f d pns12 vvb n1, cc-acp pns12 vvb n1, pns12 vdb d n2, rg-crq n1 vbz n1,
(22) sermon (DIV2)
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7598
but to a good end, and so make our way to heaven through hell it self, intend well,
but to a good end, and so make our Way to heaven through hell it self, intend well,
cc-acp p-acp dt j n1, cc av vvb po12 n1 p-acp n1 p-acp n1 pn31 n1, vvb av,
(22) sermon (DIV2)
488
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7599
and do those things which can have no other wages but death. These are pillows which we sew under our own elbows; Original weaknesse; want of grace; ignorance of our wayes:
and do those things which can have no other wages but death. These Are pillows which we sew under our own elbows; Original weakness; want of grace; ignorance of our ways:
cc vdb d n2 r-crq vmb vhi dx j-jn n2 p-acp n1. d vbr n2 r-crq pns12 vvb p-acp po12 d n2; j-jn n1; vvb pp-f n1; n1 pp-f po12 n2:
(22) sermon (DIV2)
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7643
as well as upon Adam? as if we sinned, and were defective in our duty, not through our own negligence,
as well as upon Adam? as if we sinned, and were defective in our duty, not through our own negligence,
c-acp av c-acp p-acp np1? c-acp cs pns12 vvd, cc vbdr j p-acp po12 n1, xx p-acp po12 d n1,
(22) sermon (DIV2)
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the reluctancy of our Conscience, which we call Involuntarines; and if these be not soft and easie enough to sleep on, we bring in a good meaning, a good intention to stuff and fill them up;
the reluctancy of our Conscience, which we call Involuntarines; and if these be not soft and easy enough to sleep on, we bring in a good meaning, a good intention to stuff and fill them up;
dt n1 pp-f po12 n1, r-crq pns12 vvb n1; cc cs d vbb xx j cc j av-d pc-acp vvi a-acp, pns12 vvb p-acp dt j n1, dt j n1 p-acp n1 cc vvi pno32 a-acp;
(22) sermon (DIV2)
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7601
and on these we sleep securely, as Sampson did in the lap of Dalilah, till our strength go from us, and we grow weak indeed;
and on these we sleep securely, as Sampson did in the lap of Delilah, till our strength go from us, and we grow weak indeed;
cc p-acp d pns12 vvb av-j, c-acp np1 vdd p-acp dt n1 pp-f np1, p-acp po12 n1 vvb p-acp pno12, cc pns12 vvb j av;
(22) sermon (DIV2)
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7602
fit for nothing, but to grinde in his prison, to do him service, who put out our eyes;
fit for nothing, but to grind in his prison, to do him service, who put out our eyes;
j p-acp pix, cc-acp pc-acp vvi p-acp po31 n1, pc-acp vdi pno31 n1, r-crq vvd av po12 n2;
(22) sermon (DIV2)
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7603
able to die and perish, but not able to live; strong to do evil, but faint and feeble, and lost to that which is good.
able to die and perish, but not able to live; strong to do evil, but faint and feeble, and lost to that which is good.
j pc-acp vvi cc vvi, cc-acp xx j pc-acp vvi; j pc-acp vdi j-jn, cc-acp j cc j, cc vvn p-acp d r-crq vbz j.
(22) sermon (DIV2)
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For as we have sought for ease from the beginning of the world, so have we also from the beginning of the Gospel, as Saint Mark hath it; For as we have sought for ease from the beginning of the world, so have we also from the beginning of the Gospel, as Saint Mark hath it;
c-acp c-acp pns12 vhb vvn p-acp n1 p-acp dt n1 pp-f dt n1, av vhb pns12 av p-acp dt vvg pp-f dt n1, p-acp n1 vvb vhz pn31;
(22) sermon (DIV2)
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7605
as we have brought in the first Adam infecting and poysoning us; as we have brought in the First Adam infecting and poisoning us;
c-acp pns12 vhb vvn p-acp dt ord np1 vvg cc vvg pno12;
(22) sermon (DIV2)
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7606
so we would finde some deficiency in the second, as if that Grace which he plenteously spreads in our hearts, had not vertue enough to expel and purge it out,
so we would find Some deficiency in the second, as if that Grace which he plenteously spreads in our hearts, had not virtue enough to expel and purge it out,
av pns12 vmd vvi d n1 p-acp dt ord, c-acp cs d n1 r-crq pns31 av-j vvz p-acp po12 n2, vhd xx n1 av-d pc-acp vvi cc vvi pn31 av,
(22) sermon (DIV2)
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7607
as we pretend want of strength, so we pretend want of help and succour;
as we pretend want of strength, so we pretend want of help and succour;
c-acp pns12 vvb n1 pp-f n1, av pns12 vvb n1 pp-f n1 cc n1;
(22) sermon (DIV2)
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7608
the want of that Grace which we might have, which we have, but will not use;
the want of that Grace which we might have, which we have, but will not use;
dt n1 pp-f d n1 r-crq pns12 vmd vhi, r-crq pns12 vhb, cc-acp vmb xx vvi;
(22) sermon (DIV2)
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7609
and have nothing more common in the world, even in their mouths, who know not what it is.
and have nothing more Common in the world, even in their mouths, who know not what it is.
cc vhb pix av-dc j p-acp dt n1, av p-acp po32 n2, r-crq vvb xx r-crq pn31 vbz.
(22) sermon (DIV2)
489
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7610
What mention we the many? what talk we of those, who like those narrow mouthed vessels receive but little,
What mention we the many? what talk we of those, who like those narrow mouthed vessels receive but little,
q-crq n1 pns12 dt d? q-crq vvb pns12 pp-f d, r-crq av-j d j j-vvn n2 vvi p-acp j,
(22) sermon (DIV2)
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7611
because it is powred out too fast, and many times have as little feeling of what they receive,
Because it is poured out too fast, and many times have as little feeling of what they receive,
c-acp pn31 vbz vvn av av av-j, cc d n2 vhb p-acp j n-vvg pp-f r-crq pns32 vvb,
(22) sermon (DIV2)
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as those earthen vessels, to which we compared them.
as those earthen vessels, to which we compared them.
c-acp d j n2, p-acp r-crq pns12 vvd pno32.
(22) sermon (DIV2)
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7613
Grace, it is in every mans mouth, the sound of it hath gone through the earth,Grace, it is in every men Mouth, the found of it hath gone through the earth,
n1, pn31 vbz p-acp d ng1 n1, dt n1 pp-f pn31 vhz vvn p-acp dt n1,
(22) sermon (DIV2)
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7614
and they hear it, and Eccho it back again to one another;
and they hear it, and Echo it back again to one Another;
cc pns32 vvb pn31, cc n1 pn31 av av p-acp crd j-jn;
(22) sermon (DIV2)
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7615
they talk and discourse of it, and yet all are not saved by that Grace they talk of:
they talk and discourse of it, and yet all Are not saved by that Grace they talk of:
pns32 vvb cc n1 pp-f pn31, cc av d vbr xx vvn p-acp d n1 pns32 vvb pp-f:
(22) sermon (DIV2)
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7616
Ebrius ad phialam, mendicus ad januam; the drunkard speaks of it in his cups, and by the Grace of God he will drink no more, and yet drinks drunk 'till there be no appearance in him either of Grace or Nature, either of the Christian or the man; Ebrius ad phialam, Beggar ad januam; the drunkard speaks of it in his cups, and by the Grace of God he will drink no more, and yet drinks drunk till there be no appearance in him either of Grace or Nature, either of the Christian or the man;
fw-la fw-la fw-la, n1 fw-la fw-la; dt n1 vvz pp-f pn31 p-acp po31 n2, cc p-acp dt n1 pp-f np1 pns31 vmb vvi av-dx av-dc, cc av vvz vvn p-acp pc-acp vbi dx n1 p-acp pno31 d pp-f n1 cc n1, av-d pp-f dt njp cc dt n1;
(22) sermon (DIV2)
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7617
the Beggar he makes it his Topick, and hopes it will melt him he beggs of, into compassion, which had not power to unfold his hands to work, that he may need no relief:
the Beggar he makes it his Topic, and hope's it will melt him he begs of, into compassion, which had not power to unfold his hands to work, that he may need no relief:
dt n1 pns31 vvz pn31 po31 np1, cc vvz pn31 vmb vvi pno31 pns31 vvz pp-f, p-acp n1, r-crq vhd xx n1 pc-acp vvi po31 n2 pc-acp vvi, cst pns31 vmb vvi dx n1:
(22) sermon (DIV2)
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7618
it sounds in every ear, and every ear is delighted with it, and it is to them as the sound of a consecrated Bell is to the superstitious,
it sounds in every ear, and every ear is delighted with it, and it is to them as the found of a consecrated Bell is to the superstitious,
pn31 vvz p-acp d n1, cc d n1 vbz vvn p-acp pn31, cc pn31 vbz p-acp pno32 p-acp dt n1 pp-f dt j-vvn n1 vbz p-acp dt j,
(22) sermon (DIV2)
489
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7619
and they conceive it hath power to drive the devil out of their coast, whilst they not fall,
and they conceive it hath power to drive the Devil out of their coast, while they not fallen,
cc pns32 vvb pn31 vhz n1 pc-acp vvi dt n1 av pp-f po32 n1, cs pns32 xx vvi,
(22) sermon (DIV2)
489
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and people in that simplicity and nakednesse, that upon the first sight they may say, This is it; Somtimes it is an infused habit;
and people in that simplicity and nakedness, that upon the First sighed they may say, This is it; Sometimes it is an infused habit;
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somtimes is is a motion or Operation; sometimes they know not how to distinguish it from faith and Charity;
sometimes is is a motion or Operation; sometime they know not how to distinguish it from faith and Charity;
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it is one and the same, and yet 'tis manifold: it excites, and stirs us up;
it is one and the same, and yet it's manifold: it excites, and stirs us up;
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it works in us, and it works with us;
it works in us, and it works with us;
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it prevents, and follows us, and thus they handle Grace as the Philosophers do the Soul, they tell us what wonders it works, but not its essence;
it prevents, and follows us, and thus they handle Grace as the Philosophers do the Soul, they tell us what wonders it works, but not its essence;
pn31 vvz, cc vvz pno12, cc av pns32 vvb vvb p-acp dt n2 vdb dt n1, pns32 vvb pno12 r-crq vvz pn31 vvz, cc-acp xx po31 n1;
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they tell us what it doth, but not plainly what it is. But let us take it in its most plain and vulgar sense, for that speciall,
they tell us what it does, but not plainly what it is. But let us take it in its most plain and Vulgar sense, for that special,
pns32 vvb pno12 r-crq pn31 vdz, cc-acp xx av-j r-crq pn31 vbz. p-acp vvb pno12 vvi pn31 p-acp po31 av-ds j cc j n1, c-acp cst j,
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and supernatural Assistance, which promotes, and upholdes us in that course, and those Actions, which carry us on to a supernatural end,
and supernatural Assistance, which promotes, and upholds us in that course, and those Actions, which carry us on to a supernatural end,
cc j n1, r-crq vvz, cc vvz pno12 p-acp d n1, cc d n2, r-crq vvb pno12 p-acp p-acp dt j n1,
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but not shut out that Grace of God, by Christ Jesus by which we are justified, which in Scripture is called NONLATINALPHABET the Grace and favour of God,
but not shut out that Grace of God, by christ jesus by which we Are justified, which in Scripture is called the Grace and favour of God,
cc-acp xx vvn av d n1 pp-f np1, p-acp np1 np1 p-acp r-crq pns12 vbr vvn, r-crq p-acp n1 vbz vvn dt n1 cc n1 pp-f np1,
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and in most places is opposed to the works of the Law;
and in most places is opposed to the works of the Law;
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nor those NONLATINALPHABET, those gifts and graces, as quicknesse of wit, depth of understanding and the like;
nor those, those Gifts and graces, as quickness of wit, depth of understanding and the like;
ccx d, d n2 cc n2, c-acp n1 pp-f n1, n1 pp-f n1 cc dt j;
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not in his mercies, by which we are so often intreated, nor his promises, which do even wooe,
not in his Mercies, by which we Are so often entreated, nor his promises, which do even woo,
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and allure us, nor any beams of the glory of that gospel, which are all agents and instruments in working us out a Crown, in bringing us to that end,
and allure us, nor any beams of the glory of that gospel, which Are all agents and Instruments in working us out a Crown, in bringing us to that end,
cc vvi pno12, ccx d n2 pp-f dt n1 pp-f d n1, r-crq vbr d n2 cc n2 p-acp vvg pno12 av dt n1, p-acp vvg pno12 p-acp d n1,
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for which we were made, and designed;
for which we were made, and designed;
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and he that shall look back upon these, cannot conceive that God will shorten his hand,
and he that shall look back upon these, cannot conceive that God will shorten his hand,
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and be desicient, and wanting to us in that help and assistance, which is fit and necessary for us in this our race, that he wil speak to us by his Son, speak to us by his Blood;
and be deficient, and wanting to us in that help and assistance, which is fit and necessary for us in this our raze, that he will speak to us by his Son, speak to us by his Blood;
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speak to us by his mercies;
speak to us by his Mercies;
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speak to us from heaven, and then leave us as the Ostrich doth her young ones in the sand, open to injuries,
speak to us from heaven, and then leave us as the Ostrich does her young ones in the sand, open to injuries,
vvb p-acp pno12 p-acp n1, cc av vvb pno12 p-acp dt n1 vdz po31 j pi2 p-acp dt n1, vvb p-acp n2,
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and temptations, naked and without help to defend us against that violence, which may tread us to death? this certainly cannot consist with his Justice and his goodnesse, who having given us Christ, will with him give us all things;
and temptations, naked and without help to defend us against that violence, which may tread us to death? this Certainly cannot consist with his justice and his Goodness, who having given us christ, will with him give us all things;
cc n2, j cc p-acp n1 pc-acp vvi pno12 p-acp d n1, r-crq vmb vvi pno12 p-acp n1? d av-j vmbx vvi p-acp po31 n1 cc po31 n1, r-crq vhg vvn pno12 np1, vmb p-acp pno31 vvi pno12 d n2;
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for how should it be otherwise? saith Saint Paul; who giveth to all men liberally, and upbraideth not, saith Saint Iames; and to pretend a want of Grace,
for how should it be otherwise? Says Saint Paul; who gives to all men liberally, and upbraideth not, Says Saint James; and to pretend a want of Grace,
c-acp q-crq vmd pn31 vbi av? vvz n1 np1; r-crq vvz p-acp d n2 av-j, cc vvz xx, vvz n1 np1; cc pc-acp vvi dt n1 pp-f n1,
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and assistance from God, what is it but to cast all our imperfections upon him,
and assistance from God, what is it but to cast all our imperfections upon him,
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and corrupt and perverse wills, but because God refused to give us strength to do it, gave us a Law,
and corrupt and perverse wills, but Because God refused to give us strength to do it, gave us a Law,
cc vvi cc j n2, cc-acp c-acp np1 vvd pc-acp vvi pno12 n1 pc-acp vdi pn31, vvd pno12 dt n1,
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and lest us in fetters, bid us go, and meet him in our Obedience, when we were as lame as Mephibosbeth, and had no servant to help us;
and lest us in fetters, bid us go, and meet him in our obedience, when we were as lame as Mephibosheth, and had no servant to help us;
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as if the heavens were as brasse, and denied their Influence, and god did on purpose hide himself,
as if the heavens were as brass, and denied their Influence, and god did on purpose hide himself,
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and withdraw his grace, that we might fall from him and perish.
and withdraw his grace, that we might fallen from him and perish.
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And therefore Hilarie passeth this heavy censure upon it, impiae est voluntatis, it is the signe of a wicked Heart,
And Therefore Hillary passes this heavy censure upon it, impiae est voluntatis, it is the Signen of a wicked Heart,
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and one quite destitute of those graces and riches, which are the proper Inheritance of beleeving Christians, to pretend they therefore want them,
and one quite destitute of those graces and riches, which Are the proper Inheritance of believing Christians, to pretend they Therefore want them,
cc pi av j pp-f d n2 cc n2, r-crq vbr dt j n1 pp-f j-vvg np1, pc-acp vvi pns32 av vvb pno32,
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because they were not given them of God. A dangerous errour it is;
Because they were not given them of God. A dangerous error it is;
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and, we have reason to fear, hath sunk many a soul to that supine carelessnes, to that deadnesse, from whence they could never rise again;
and, we have reason to Fear, hath sunk many a soul to that supine carelessness, to that deadness, from whence they could never rise again;
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for this is one of the wiles of our enemy, not onely to make use of the flying and fading vanities of this world;
for this is one of the wiles of our enemy, not only to make use of the flying and fading vanities of this world;
p-acp d vbz pi pp-f dt n2 pp-f po12 n1, xx av-j pc-acp vvi n1 pp-f dt n-vvg cc j-vvg n2 pp-f d n1;
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but of the best Graces of God, to file and hath hammer them, and make them snares;
but of the best Graces of God, to file and hath hammer them, and make them snares;
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and hath wrought temptations out of that, which should strengthen us against them: Faith is suborn'd to keep out Charity;
and hath wrought temptations out of that, which should strengthen us against them: Faith is suborned to keep out Charity;
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the spirit of truth is named to lead us into errour, and the power of Gods Grace hath lost its authority and Energie in our unsavorie and fruitlesse Panegyricks:
the Spirit of truth is nam to led us into error, and the power of God's Grace hath lost its Authority and Energy in our unsavoury and fruitless Panegyrics:
dt n1 pp-f n1 vbz vvn pc-acp vvi pno12 p-acp n1, cc dt n1 pp-f npg1 n1 vhz vvn po31 n1 cc n1 p-acp po12 j cc j n2:
(22) sermon (DIV2)
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we hear the sound and name of it, we blesse and applaud it, but the power of it is lost, not visible in any motion in any Action, in any progresse we make in those wayes in which along grace will assist us;
we hear the found and name of it, we bless and applaud it, but the power of it is lost, not visible in any motion in any Actium, in any progress we make in those ways in which along grace will assist us;
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floats on the Tongue, but never moves either heart, or hand.
floats on the Tongue, but never moves either heart, or hand.
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For do we not lie still in our graves, expecting till this Trump will sound? do we not cripple our selves in hope of a miracle? do we not settle upon our lees,
For doe we not lie still in our graves, expecting till this Trump will found? do we not cripple our selves in hope of a miracle? do we not settle upon our lees,
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(22) sermon (DIV2)
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and say, God can draw us out? wallow in our blood, because he can wash us as white as snow? do we not love our sickness,
and say, God can draw us out? wallow in our blood, Because he can wash us as white as snow? do we not love our sickness,
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because we have so skilful a Physitian? and since God can do what he will, doe what we please? This is a great evil under the Sun,
Because we have so skilful a physician? and since God can do what he will, do what we please? This is a great evil under the Sun,
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and one principal cause of all that evil that is upon the earth;
and one principal cause of all that evil that is upon the earth;
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and makes us stand still, and look on, and delight in it, and leave it to God alone,
and makes us stand still, and look on, and delight in it, and leave it to God alone,
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They hear and commend vertue and piety, and since they cannot but think, that vertue is more then a breath,
They hear and commend virtue and piety, and since they cannot but think, that virtue is more then a breath,
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and his power to remove it, as if it concern'd us not at all, and it were too daring an attempt for us mortals, the sons of Adam, to purge and clense that Augaean stable, which we our selves have filled with dung;
and his power to remove it, as if it concerned us not At all, and it were too daring an attempt for us mortals, the Sons of Adam, to purge and cleanse that Augean stable, which we our selves have filled with dung;
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(22) sermon (DIV2)
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as if Gods wisdom and Justice did not move at all, and his mercy and power were alone busie in the work of our salvation; busie to save the adulterer;
as if God's Wisdom and justice did not move At all, and his mercy and power were alone busy in the work of our salvation; busy to save the adulterer;
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for though he be the member of an Harlot, yet when God will, he shall be made a member of Christ; to save the seditious:
for though he be the member of an Harlot, yet when God will, he shall be made a member of christ; to save the seditious:
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For though he now breath nothing but Hail-stones and coals of fire;
For though he now breath nothing but Hailstones and coals of fire;
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yet a time will come, where he shall be made peaceable, whether he will or no;
yet a time will come, where he shall be made peaceable, whither he will or no;
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to save them who resolve to go on in their sin, for he can check them when he please,
to save them who resolve to go on in their since, for he can check them when he please,
pc-acp vvi pno32 r-crq vvb pc-acp vvi a-acp p-acp po32 n1, c-acp pns31 vmb vvi pno32 c-crq pns31 vvb,
(22) sermon (DIV2)
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and bring them back to Obedience and holinesse; in a word, to save them, whose Damnation sleepeth not.
and bring them back to obedience and holiness; in a word, to save them, whose Damnation Sleepeth not.
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(22) sermon (DIV2)
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I may say with the Father, utinam mentirer, would to God in this I were a lier;
I may say with the Father, utinam mentirer, would to God in this I were a liar;
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7671
but we have too much probability to induce us to beleeve it, as a truth;
but we have too much probability to induce us to believe it, as a truth;
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that they who are so ready to publish the free and irresistible power of Gods Grace, and call it his Honour;
that they who Are so ready to publish the free and irresistible power of God's Grace, and call it his Honour;
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7673
dishonour him more by the Neglect of their duty, which is quite lost, and forgot in an unseasonable acknowledgement of what God can,
dishonour him more by the Neglect of their duty, which is quite lost, and forgotten in an unseasonable acknowledgement of what God can,
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(22) sermon (DIV2)
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7674
and a lazy expectation of what he will work in them, and so make God Omnipotent, to do what his Wisdom sorbids,
and a lazy expectation of what he will work in them, and so make God Omnipotent, to do what his Wisdom sorbids,
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(22) sermon (DIV2)
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and themselves weak and impotent to do, what by the same wisdom he commands:
and themselves weak and impotent to do, what by the same Wisdom he commands:
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and then (when they commune with their heart, and finde not there those longings and pantings after piety, that true desire and endeavour to mortifie their earthly members, which God requires,
and then (when they commune with their heart, and find not there those longings and pantings After piety, that true desire and endeavour to mortify their earthly members, which God requires,
cc av (c-crq pns32 vvi p-acp po32 n1, cc vvb xx a-acp d n2-vvg cc n2 p-acp n1, cst j n1 cc n1 pc-acp vvi po32 j n2, r-crq np1 vvz,
(22) sermon (DIV2)
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7677
when in this Dialogue, between one, and himself, their hearts cannot tell them they have watched one houre with Christ) flatter and comfort themselves, that this emptinesse,
when in this Dialogue, between one, and himself, their hearts cannot tell them they have watched one hour with christ) flatter and Comfort themselves, that this emptiness,
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and nakednesse, shall never be imputed to them by God, who if he had pleased, might have wrought all in them in a moment, by that force, which flesh and blood could never withstand;
and nakedness, shall never be imputed to them by God, who if he had pleased, might have wrought all in them in a moment, by that force, which Flesh and blood could never withstand;
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7679
And thus they sin, and pray, and pray and sin, and their impiety and devotion like the Sun and the Moon have their interchangeable courses, it is now night with them, and anon 'tis day;
And thus they sin, and pray, and pray and since, and their impiety and devotion like the Sun and the Moon have their interchangeable courses, it is now night with them, and anon it's day;
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and then night again, and it is not easie to discern which is their day, or which is their night, for there is darknesse over them both;
and then night again, and it is not easy to discern which is their day, or which is their night, for there is darkness over them both;
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7682
and that it is not enough to commend it, they pray, and are frequent in it, pray continually, but do nothing;
and that it is not enough to commend it, they pray, and Are frequent in it, pray continually, but do nothing;
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7683
pray, but do not watch, pray, but not strive against a temptation, but leave that to a mightier hand to do for them,
pray, but do not watch, pray, but not strive against a temptation, but leave that to a Mightier hand to do for them,
vvb, cc-acp vdb xx vvi, vvb, cc-acp xx vvi p-acp dt n1, cc-acp vvb cst p-acp dt jc n1 pc-acp vdi p-acp pno32,
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and without them, whilst they pray and sin; call upon God for help, when they fight against him;
and without them, while they pray and since; call upon God for help, when they fight against him;
cc p-acp pno32, cs pns32 vvb cc n1; vvb p-acp np1 p-acp n1, c-crq pns32 vvb p-acp pno31;
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7685
as if it were Gods will to have it so;
as if it were God's will to have it so;
c-acp cs pn31 vbdr npg1 n1 pc-acp vhi pn31 av;
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for if he would have had it otherwise, he would have heard their prayers, and wrought it in them;
for if he would have had it otherwise, he would have herd their Prayers, and wrought it in them;
c-acp cs pns31 vmd vhi vhn pn31 av, pns31 vmd vhi vvn po32 n2, cc vvd pn31 p-acp pno32;
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7687
and therefore will be content with his Talent though hid in a napkin, which, if he had pleased, might have been made ten,
and Therefore will be content with his Talon though hid in a napkin, which, if he had pleased, might have been made ten,
cc av vmb vbi j p-acp po31 n1 cs vvn p-acp dt n1, r-crq, cs pns31 vhd vvn, vmd vhi vbn vvn crd,
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7688
and with his seed again, which if he had spoke the word, had brought forth fruit a hundred fold.
and with his seed again, which if he had spoke the word, had brought forth fruit a hundred fold.
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7689
Hence it comes to passe, that though they be very evil, yet they are very secure, this being the triumph over their Faith, not to conquer the world,
Hence it comes to pass, that though they be very evil, yet they Are very secure, this being the triumph over their Faith, not to conquer the world,
av pn31 vvz pc-acp vvi, cst cs pns32 vbb av j-jn, av pns32 vbr av j, d vbg dt n1 p-acp po32 n1, xx pc-acp vvi dt n1,
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7690
but to leave that work for the Lord of Hosts Himself, and in all humility to stay till he do it;
but to leave that work for the Lord of Hosts Himself, and in all humility to stay till he do it;
cc-acp pc-acp vvi d n1 p-acp dt n1 pp-f n2 px31, cc p-acp d n1 pc-acp vvi c-acp pns31 vdb pn31;
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7691
for they can do nothing of themselves, and they have done what they can, which is nothing,
for they can do nothing of themselves, and they have done what they can, which is nothing,
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7692
and now they are heartlesse, feeble, and (if I may so speak) this do-nothing devotion, which may be as hot on the tongue of a Pharisee,
and now they Are heartless, feeble, and (if I may so speak) this do-nothing devotion, which may be as hight on the tongue of a Pharisee,
cc av pns32 vbr j, j, cc (cs pns11 vmb av vvi) d j n1, r-crq vmb vbi a-acp j p-acp dt n1 pp-f dt np1,
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7693
and tied to his Phylactery, must be made a signe of their election before all times, who in time do those things, of which we have been told often, that they that do them shall not inherit the kingdome of Heaven.
and tied to his Phylactery, must be made a Signen of their election before all times, who in time do those things, of which we have been told often, that they that do them shall not inherit the Kingdom of Heaven.
cc vvn p-acp po31 n1, vmb vbi vvn dt n1 pp-f po32 n1 p-acp d n2, r-crq p-acp n1 vdb d n2, pp-f r-crq pns12 vhb vbn vvn av, cst pns32 cst vdb pno32 vmb xx vvi dt n1 pp-f n1.
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7694
I do not derogate from the power of Gods grace (they that do, are not worthy to feel it,
I do not derogate from the power of God's grace (they that do, Are not worthy to feel it,
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but shall feel that power, which shall crush them to pieces) they rather derogate from its power, who bring it in to raise that obedience, which comming with that tempest and violence, it must needs destroy, and take away quite;
but shall feel that power, which shall crush them to Pieces) they rather derogate from its power, who bring it in to raise that Obedience, which coming with that tempest and violence, it must needs destroy, and take away quite;
cc-acp vmb vvi d n1, r-crq vmb vvi pno32 p-acp n2) pns32 av-c vvi p-acp po31 n1, r-crq vvb pn31 p-acp pc-acp vvi d n1, r-crq vvg p-acp d n1 cc n1, pn31 vmb av vvi, cc vvb av av;
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for what obedience is there, where nothing is done? where he that is under command doth nothing? vis ergo ista, non gratia, saith Arnobius, this were not grace,
for what Obedience is there, where nothing is done? where he that is under command does nothing? vis ergo ista, non Gratia, Says Arnobius, this were not grace,
p-acp r-crq n1 vbz a-acp, c-crq pix vbz vdn? c-crq pns31 cst vbz p-acp n1 vdz pix? fw-fr fw-la fw-la, fw-la fw-la, vvz np1, d vbdr xx n1,
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7697
or royal favour, but a strange kinde of emulation to gain the upper hand.
or royal favour, but a strange kind of emulation to gain the upper hand.
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7698
We cannot magnifie the Grace of God enough, which doth even expect, and wait upon us, wooe, and serve us;
We cannot magnify the Grace of God enough, which does even expect, and wait upon us, woo, and serve us;
pns12 vmbx vvi dt n1 pp-f np1 av-d, r-crq vdz av vvi, cc vvi p-acp pno12, vvi, cc vvb pno12;
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it is that unction, that precious ointment Saint Iohn speaks of, but we must not poure it forth upon the hairy scalp of wilful offenders, who loath the means, despise prophecy, quench the spirit, and so hinder it in its operation, of men, who are as stubborn against Grace,
it is that unction, that precious ointment Saint John speaks of, but we must not pour it forth upon the hairy scalp of wilful offenders, who loath the means, despise prophecy, quench the Spirit, and so hinder it in its operation, of men, who Are as stubborn against Grace,
pn31 vbz cst n1, cst j n1 n1 np1 vvz pp-f, cc-acp pns12 vmb xx vvi pn31 av p-acp dt j n1 pp-f j n2, r-crq j dt n2, vvb n1, vvb dt n1, cc av vvi pn31 p-acp po31 n1, pp-f n2, r-crq vbr a-acp j p-acp n1,
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as they are loud in its commendations, as active to resist, as to extol it;
as they Are loud in its commendations, as active to resist, as to extol it;
c-acp pns32 vbr j p-acp po31 n2, c-acp j pc-acp vvi, c-acp pc-acp vvi pn31;
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For this is to cast it away and nullifie it, this is to make it nothing by making it greater,
For this is to cast it away and nullify it, this is to make it nothing by making it greater,
c-acp d vbz pc-acp vvi pn31 av cc vvi pn31, d vbz pc-acp vvi pn31 pix p-acp vvg pn31 jc,
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nay, to turn it into wantonnesse.
nay, to turn it into wantonness.
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But it may be said, that when we are fallen from God we are not able to rise again of our selves; we willingly grant it;
But it may be said, that when we Are fallen from God we Are not able to rise again of our selves; we willingly grant it;
p-acp pn31 vmb vbi vvn, cst c-crq pns12 vbr vvn p-acp np1 pns12 vbr xx j pc-acp vvi av pp-f po12 n2; pns12 av-j vvb pn31;
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7704
that we have therefore need of new strength, and new power to be given us, which may raise us up, we denie it not;
that we have Therefore need of new strength, and new power to be given us, which may raise us up, we deny it not;
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7705
and then Thirdly, that not onely the power, but the very act of our recovery is from God, ingratitude it self cannot denie it;
and then Thirdly, that not only the power, but the very act of our recovery is from God, ingratitude it self cannot deny it;
cc av ord, cst xx av-j dt n1, cc-acp dt j n1 pp-f po12 n1 vbz p-acp np1, n1 pn31 n1 vmbx vvi pn31;
(22) sermon (DIV2)
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7706
and then, that man can no more withstand the power of that grace, which God is ready to supply us with,
and then, that man can no more withstand the power of that grace, which God is ready to supply us with,
cc av, cst n1 vmb av-dx av-dc vvi dt n1 pp-f d n1, r-crq np1 vbz j pc-acp vvi pno12 p-acp,
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7707
then an infant can his birth, or the dead their Resurrection;
then an infant can his birth, or the dead their Resurrection;
cs dt n1 vmb po31 n1, cc dt j po32 n1;
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7708
that we are turned whether we will or no, is a conclusion, which these premises will not yeeld.
that we Are turned whither we will or no, is a conclusion, which these premises will not yield.
cst pns12 vbr vvn cs pns12 vmb cc uh-dx, vbz dt n1, r-crq d n2 vmb xx vvi.
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7709
This flint will yeeld no such fire, though you strike never so oft;
This flint will yield no such fire, though you strike never so oft;
d n1 vmb vvi dx d n1, cs pn22 vvb av av av;
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we are, indeed, sometimes said to sleep, and sometimes to be Dead in sin; but it is ill building conclusions upon no better Basis then a figure,
we Are, indeed, sometime said to sleep, and sometime to be Dead in since; but it is ill building conclusions upon no better Basis then a figure,
pns12 vbr, av, av vvd pc-acp vvi, cc av pc-acp vbi j p-acp n1; p-acp pn31 vbz j-jn n1 n2 p-acp dx jc n1 cs dt n1,
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or because we are said to be dead in sin, infer a necessity of rising when we are called;
or Because we Are said to be dead in since, infer a necessity of rising when we Are called;
cc c-acp pns12 vbr vvn pc-acp vbi j p-acp n1, vvb dt n1 pp-f vvg c-crq pns12 vbr vvn;
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nor is our obedience to Gods inward call of the same nature, with the obedience of the Creature to the voice and command of the Creator (for the Creature hath neither reason nor will as man hath) nor doth his power work after the same manner in the one as in the other.
nor is our Obedience to God's inward call of the same nature, with the Obedience of the Creature to the voice and command of the Creator (for the Creature hath neither reason nor will as man hath) nor does his power work After the same manner in the one as in the other.
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7713
How many Fiats of God have been frustrate in this kinde? how often he hath he smote our stony,
How many Fiats of God have been frustrate in this kind? how often he hath he smote our stony,
c-crq d n2 pp-f np1 vhb vbn vvb p-acp d n1? uh-crq av pns31 vhz pns31 vvd po12 j,
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7714
and rocky hearts, and no water flowed out? how often hath he said Fiat lux let there be light,
and rocky hearts, and no water flowed out? how often hath he said Fiat lux let there be Light,
cc j n2, cc dx n1 vvd av? uh-crq av vhz pns31 vvd zz fw-la vvb pc-acp vbi j,
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7715
when we remained in darknesse? for we are free agents, and he made us so,
when we remained in darkness? for we Are free agents, and he made us so,
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7716
when he made us men, and our actions when his power is mighty in us, are not necessary but voluntary;
when he made us men, and our actions when his power is mighty in us, Are not necessary but voluntary;
c-crq pns31 vvd pno12 n2, cc po12 n2 c-crq po31 n1 vbz j p-acp pno12, vbr xx j p-acp j-jn;
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7717
not doth his power work according to the working of our Fancy, nor lies within the level of our carnal Imaginations, to do what they appoint,
not does his power work according to the working of our Fancy, nor lies within the level of our carnal Imaginations, to do what they appoint,
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7718
but is accompanied, and directed by that wisdom, which he is, and he doth nothing, can do nothing,
but is accompanied, and directed by that Wisdom, which he is, and he does nothing, can do nothing,
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7719
but what is agreeable to it.
but what is agreeable to it.
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7720
As it was said of Caesar in Lucan, though in another sense, Velle putant, quodcunque potest.
As it was said of Caesar in Lucan, though in Another sense, Velle Putant, quodcunque potest.
p-acp pn31 vbds vvn pp-f np1 p-acp np1, cs p-acp j-jn n1, fw-fr n1, fw-la fw-la.
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7721
We think that God can do whatsoever he can;
We think that God can do whatsoever he can;
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but we must know, that as he is powerful, and can do all things, so he is wise,
but we must know, that as he is powerful, and can do all things, so he is wise,
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7723
and sweetly disposeth all things, as he will, and he will not save us against our will,
and sweetly Disposeth all things, as he will, and he will not save us against our will,
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7724
for to necessitate us to goodnesse, were not to try our obedience, but to force it, & quod necessitas praestat, depretiat ipsa.
for to necessitate us to Goodness, were not to try our Obedience, but to force it, & quod Necessity praestat, depretiat ipsa.
c-acp p-acp n1 pno12 p-acp n1, vbdr xx pc-acp vvi po12 n1, cc-acp pc-acp vvi pn31, cc fw-la fw-la fw-la, fw-la fw-la.
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7725
Necessity takes of the price and value of that it works, and makes it of no worth at all;
Necessity Takes of the price and valve of that it works, and makes it of no worth At all;
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7726
And then God doth not voluntarily take his grace from any, but if the power of it defend us not from sin and death, it is because we abuse and neglect it,
And then God does not voluntarily take his grace from any, but if the power of it defend us not from since and death, it is Because we abuse and neglect it,
cc cs np1 vdz xx av-jn vvi po31 n1 p-acp d, cc-acp cs dt n1 pp-f pn31 vvi pno12 xx p-acp n1 cc n1, pn31 vbz c-acp pns12 vvb cc vvi pn31,
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and will not work with it, which is ready to work with us;
and will not work with it, which is ready to work with us;
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7728
For Grace is not blinde, as Fortune, nec cultores praeterit, nec haeret contemptoribus, she will neither passe by them, who will receive her,
For Grace is not blind, as Fortune, nec Cultores Preterit, nec Heretic contemptoribus, she will neither pass by them, who will receive her,
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7729
nor dwell with those persons which contemn her, nor save those who will destroy themselves. To conclude this;
nor dwell with those Persons which contemn her, nor save those who will destroy themselves. To conclude this;
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He is most unworthy to receive Grace, who in the least degree detracts from the power of it;
He is most unworthy to receive Grace, who in the least degree detracts from the power of it;
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and he is as unworthy who magnifies, and rejects it, and makes his lise an argument against his Doctrine, sayes he cannot be resisted, and resists it every day;
and he is as unworthy who Magnifies, and rejects it, and makes his lise an argument against his Doctrine, Says he cannot be resisted, and resists it every day;
cc pns31 vbz a-acp j r-crq vvz, cc vvz pn31, cc vvz po31 n1 dt n1 p-acp po31 n1, vvz pns31 vmbx vbi vvn, cc vvz pn31 d n1;
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7732
he that denies the power of it, is a scarse a Christian, and he is the worst of Christians who will not gird up his loins,
he that Denies the power of it, is a scarce a Christian, and he is the worst of Christians who will not gird up his loins,
pns31 cst vvz dt n1 pp-f pn31, vbz dt av-j dt njp, cc pns31 vbz dt js pp-f np1 r-crq vmb xx vvi a-acp po31 n2,
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7733
and work out his salvation, but loiters and stands idle all the day long, shadows and pleaseth himself under the expectation of what he will do,
and work out his salvation, but loiters and Stands idle all the day long, shadows and Pleases himself under the expectation of what he will do,
cc vvi av po31 n1, cc-acp vvz cc vvz j d dt n1 av-j, n2 cc vvz px31 p-acp dt n1 pp-f r-crq pns31 vmb vdi,
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7734
and so Turns it into wantonnesse. Let us not abuse the Grace of God, and then we cannot magnifie it enough;
and so Turns it into wantonness. Let us not abuse the Grace of God, and then we cannot magnify it enough;
cc av vvz pn31 p-acp n1. vvb pno12 xx vvi dt n1 pp-f np1, cc av pns12 vmbx vvi pn31 av-d;
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7735
but he that will not set his hand to work, upon a fancy, that he wants Grace;
but he that will not Set his hand to work, upon a fancy, that he Wants Grace;
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7736
he that will not hearken after Grace though she knock and knock again, (as Fortune was said to have done at Galbas gate) till she be weary, hath already despised the Grace of God,
he that will not harken After Grace though she knock and knock again, (as Fortune was said to have done At Galbas gate) till she be weary, hath already despised the Grace of God,
pns31 cst vmb xx vvi p-acp n1 cs pns31 vvb cc vvi av, (c-acp n1 vbds vvn pc-acp vhi vdn p-acp npg1 n1) c-acp pns31 vbb j, vhz av vvn dt n1 pp-f np1,
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7737
and cannot plead the want of that for any excuse, which he might have had,
and cannot plead the want of that for any excuse, which he might have had,
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7738
but put it off, nay, which he had, but so used it, as if it had been no grace at all.
but put it off, nay, which he had, but so used it, as if it had been no grace At all.
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7739
They that have grace offered and repell it, they that have Antidotes against death and will not use them, can never answer the expostlation, Why will ye die?
They that have grace offered and repel it, they that have Antidotes against death and will not use them, can never answer the expostlation, Why will you die?
pns32 cst vhb n1 vvn cc vvi pn31, pns32 cst vhb n2 p-acp n1 cc vmb xx vvi pno32, vmb av-x vvi dt n1, q-crq vmb pn22 vvi?
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7740
And certainly, he that is so liberal of his grace, hath given us knowledge enough to see the danger of those wayes which lead to death; And Certainly, he that is so liberal of his grace, hath given us knowledge enough to see the danger of those ways which led to death;
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7797
For their lusts which laid their Conscience asleep, hath taken the chaire, and prescribes for it,
For their Lustiest which laid their Conscience asleep, hath taken the chair, and prescribes for it,
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7741
and therefore in the next place, ignorance of our wayes doth not minuere voluntarium, doth not make our sin lesse wilfull, but rather aggrandize it;
and Therefore in the next place, ignorance of our ways does not minuere Voluntary, does not make our since less wilful, but rather aggrandise it;
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For first, we may know, if we will know every duty that tends to life, and every sin that bringeth forth death;
For First, we may know, if we will know every duty that tends to life, and every since that brings forth death;
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we may know the Devils enterprises saith saint Paul, and the ignorance of this findes no excuse,
we may know the Devils enterprises Says saint Paul, and the ignorance of this finds no excuse,
pns12 vmb vvi dt ng1 n2 vvz n1 np1, cc dt n1 pp-f d vvz dx n1,
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when we have power and faculty, light and understanding;
when we have power and faculty, Light and understanding;
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when the Gospel shines brightly upon us, to dispel those mists, which may be placed between the truth and us, then if we walk in darknesse,
when the Gospel shines brightly upon us, to dispel those mists, which may be placed between the truth and us, then if we walk in darkness,
c-crq dt n1 vvz av-j p-acp pno12, p-acp n1 d n2, r-crq vmb vbi vvn p-acp dt n1 cc pno12, av cs pns12 vvb p-acp n1,
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and in the shadow of death, we shall be found guilty, and not so much of not finding out the truth,
and in the shadow of death, we shall be found guilty, and not so much of not finding out the truth,
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as of refusing it, as Hilary speaks of a strange contempt in not attaining that, which is so easily atchieved,
as of refusing it, as Hilary speaks of a strange contempt in not attaining that, which is so Easily achieved,
c-acp pp-f vvg pn31, c-acp np1 vvz pp-f dt j n1 p-acp xx vvg cst, r-crq vbz av av-j vvd,
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and which is so necessary for our preservation.
and which is so necessary for our preservation.
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I know every man hath not the same quicknesse of apprehension, nor can every man make a Divine,
I know every man hath not the same quickness of apprehension, nor can every man make a Divine,
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and it were to be wisht, every man would know it NONLATINALPHABET, it is not for him that thresheth out the corn, to resolve controversies,
and it were to be wished, every man would know it, it is not for him that Thresheth out the corn, to resolve controversies,
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or State-questions, but Saint Peter requires that every man should be able to give an answer, a reason of his faith, and if he can do that, he that knows the will of God is well armed and prepared against death,
or State-questions, but Saint Peter requires that every man should be able to give an answer, a reason of his faith, and if he can do that, he that knows the will of God is well armed and prepared against death,
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and may cope with him, and destroy him if he will.
and may cope with him, and destroy him if he will.
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And this is no perplext, nor intricate study, but fitted and proportioned to the meanest capacity:
And this is no perplexed, nor intricate study, but fitted and proportioned to the Meanest capacity:
cc d vbz dx j-vvn, ccx j n1, cc-acp vvn cc vvn p-acp dt js n1:
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he that cannot be a Seraphical Divine, may be a Christian; he that cannot be a Rabbi, may be an honest man;
he that cannot be a Seraphical Divine, may be a Christian; he that cannot be a Rabbi, may be an honest man;
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and if men were as diligent in the pursuit of the truth, as they are in managing their own temporal affaires;
and if men were as diligent in the pursuit of the truth, as they Are in managing their own temporal affairs;
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if men would try as many conclusions for knowledge, as they do for wealth, and were as ambitious to be good,
if men would try as many conclusions for knowledge, as they do for wealth, and were as ambitious to be good,
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as they are to be rich and great;
as they Are to be rich and great;
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if they were as much afraid of Gods wrath, as they are of poverty, and the frown of a mortal, this pretense of want of knowledge would be soon removed,
if they were as much afraid of God's wrath, as they Are of poverty, and the frown of a Mortal, this pretense of want of knowledge would be soon removed,
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and quite taken out of the way.
and quite taken out of the Way.
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For now the Grace of God hath appeared unto all men, and commanded all men every where to repent,
For now the Grace of God hath appeared unto all men, and commanded all men every where to Repent,
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and turn from their evil wayes. What Apologie can the oppressor have, when wisdom it self hath sounded in his ears,
and turn from their evil ways. What Apology can the oppressor have, when Wisdom it self hath sounded in his ears,
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but if he make room for it, when he might exclude it, if he Embrace that which may let it in,
but if he make room for it, when he might exclude it, if he Embrace that which may let it in,
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and told him, Thou shalt love thy neighbour as thy self? for even flesh and blood would soon conclude, that no man will oppresse himself.
and told him, Thou shalt love thy neighbour as thy self? for even Flesh and blood would soon conclude, that no man will oppress himself.
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What can the Revenger plead after that thunder, vengeance is mine? what can the covetous pretend when he hears, Go sell all and give to the poor? what can the seditious say, when he is plainly told;
What can the Revenger plead After that thunder, vengeance is mine? what can the covetous pretend when he hears, Go fell all and give to the poor? what can the seditious say, when he is plainly told;
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he that resists shall receive damnation? can any man misse his way, where there is much light to direct him? when he brought a great part of his Lesson along with him into the world, which he may run and read, and understand:he that resists shall receive damnation? can any man miss his Way, where there is much Light to Direct him? when he brought a great part of his lesson along with him into the world, which he may run and read, and understand:
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How can he there erre dangerously, where the Truth is fastned to a pillar? where there is such a Mercury to shew him his way?
How can he there err dangerously, where the Truth is fastened to a pillar? where there is such a Mercury to show him his Way?
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And therefore in the second place;
And Therefore in the second place;
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if we be ignorant, it is because we will be ignorant, and if we could open a window into the breasts of men, we should soon perceive a hot contention between their knowledge and their lusts, struggling together like the twins in Rebeccahs womb, till at last their lust supplants their knowledge and gains the preheminence, nolunt intellgere, ne cogantur & facere, saith Austin, they will not understand their duty,
if we be ignorant, it is Because we will be ignorant, and if we could open a window into the breasts of men, we should soon perceive a hight contention between their knowledge and their Lustiest, struggling together like the twins in Rebeccahs womb, till At last their lust supplants their knowledge and gains the pre-eminence, Nolunt intellgere, ne cogantur & facere, Says Austin, they will not understand their duty,
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lest that may draw upon them an obligation to do it, nor will see their errour,
lest that may draw upon them an obligation to do it, nor will see their error,
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because they have no mind to forsake it;
Because they have no mind to forsake it;
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for their knowledge points towards life, but not to be attained to, but by sweat and blood, which their lust loathes, and trembles at;
for their knowledge points towards life, but not to be attained to, but by sweat and blood, which their lust Loathes, and trembles At;
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and therefore this knowledge is too wonderful for them, nay, tis as the gall of bitterness unto them;
and Therefore this knowledge is too wondered for them, nay, this as the Gall of bitterness unto them;
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and as Neros mother would not suffer him to study Philosophy, quia impetaruro contraria, because it prescribes many moral virtues as Sincerity, Modesty,
and as Neros mother would not suffer him to study Philosophy, quia impetaruro contraria, Because it prescribes many moral Virtues as Sincerity, Modesty,
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and Frugality, which sort not well with the crown, and must needs fall crosse with those actions, in which Policy and Necessity many times engage the Monarchs of the Earth;
and Frugality, which sort not well with the crown, and must needs fallen cross with those actions, in which Policy and Necessity many times engage the Monarchs of the Earth;
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so do these look upon the truth, as a thing contrary to them, as checking their pride, bridling their malice, bounding their ambition, chiding their injustice, threatning their Tyranny,
so do these look upon the truth, as a thing contrary to them, as checking their pride, bridling their malice, bounding their ambition, chiding their injustice, threatening their Tyranny,
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and so study to unlearn, suppresse, and silence it, and will not hear it speak to them any more,
and so study to unlearn, suppress, and silence it, and will not hear it speak to them any more,
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but set up a lie, first the childe, then the Parasite of their lusts, and enthrone it in its place to reign over them,
but Set up a lie, First the child, then the Parasite of their Lustiest, and enthrone it in its place to Reign over them,
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and guide them in all their wayes.
and guide them in all their ways.
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or make no use of the light that detects it;
or make no use of the Light that detects it;
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though we do not see him in the tempest, we may in our feare;
though we do not see him in the tempest, we may in our Fear;
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I remember Bernard in one of his Sermons upon the Canticles, tells us, that he observed many cast down and very sad and dejected upon the knowledge of the truth, not so much for this, that it did shew them the danger they were in,
I Remember Bernard in one of his Sermons upon the Canticles, tells us, that he observed many cast down and very sad and dejected upon the knowledge of the truth, not so much for this, that it did show them the danger they were in,
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and withall an open and effectual door to escape, but that it choaked the passages, and stopped up the way to their old Asylum and Sanctuary of ignorance.
and withal an open and effectual door to escape, but that it choked the passages, and stopped up the Way to their old Asylum and Sanctuary of ignorance.
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For truth is not onely a light, but a fire to scorch and burn us, not onely a direction,
For truth is not only a Light, but a fire to scorch and burn us, not only a direction,
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but a Satyre, and teacheth us to denie ungodly lusts, and if we obey not, it censures and condemns us.
but a Satire, and Teaches us to deny ungodly Lustiest, and if we obey not, it censures and condemns us.
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This ignorance then cannot excuse our sin, or make our death lesse voluntary, because our lust hath taken the place of knowledge,
This ignorance then cannot excuse our since, or make our death less voluntary, Because our lust hath taken the place of knowledge,
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and dictates for it, and we grope at noon-day, and will not see those sins, which though they be works of darknesse,
and dictates for it, and we grope At noonday, and will not see those Sins, which though they be works of darkness,
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yet are as visible as the light it self.
yet Are as visible as the Light it self.
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Rebellion is not therefore no sin, because it comes gravely towards us in the habit of zeal and religion.
Rebellion is not Therefore no since, Because it comes gravely towards us in the habit of zeal and Religion.
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Prophaness is not excusable, because Fanatick persons count Reverence, Superstition. Deceit is not warrantable, because I hold it as a positive truth;
Profaneness is not excusable, Because Fanatic Persons count reverence, Superstition. Deceit is not warrantable, Because I hold it as a positive truth;
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that the wicked have title to the things of this world, and my Phantastick lusts have drawn out another conclusion, where there was no medium, no premises to be found, that I am a righteous person,
that the wicked have title to the things of this world, and my Fantastic Lustiest have drawn out Another conclusion, where there was no medium, no premises to be found, that I am a righteous person,
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& then follows a conclusion as wilde as that, that I may rob, and spoil him.
& then follows a conclusion as wild as that, that I may rob, and spoil him.
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But these are but bella Tectoriola, but artificial Daubings, and the weakest eye may see through them, and discover a monster;
But these Are but Bella Tectoriola, but artificial Daubings, and the Weakest eye may see through them, and discover a monster;
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and as Tully in one of his Books de Finibus tells us, that those Philosophers who would not plainly say, that pleasure was their summum bonum, or chiefest Happinesse,
and as Tully in one of his Books de Finibus tells us, that those Philosophers who would not plainly say, that pleasure was their summum bonum, or chiefest Happiness,
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but vacuity of sorrow and trouble, did vicinitate versari, bordered and came neer to that, which they first called it;
but vacuity of sorrow and trouble, did vicinitate versari, bordered and Come near to that, which they First called it;
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so the world hath found out divers names to colour and commend their soulest sins,
so the world hath found out diverse names to colour and commend their soulest Sins,
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but bring them to the trial, and they must needs mean one and the same thing,
but bring them to the trial, and they must needs mean one and the same thing,
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and that zeal and Rebellion Devotion and Prophainess, taking from the wicked, and down-right Cosenage are at no greater distance,
and that zeal and Rebellion Devotion and Prophainess, taking from the wicked, and downright Cozenage Are At no greater distance,
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then these two, a Fiend and a Devil, but that the Devil is then worst, when he takes the name of an Angel of light. The truth is plain enough,
then these two, a Fiend and a devil, but that the devil is then worst, when he Takes the name of an Angel of Light. The truth is plain enough,
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but the Prince of this world hath so blinded them, that they will not see it;
but the Prince of this world hath so blinded them, that they will not see it;
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and drives them on to do that which was never done nor seen. Judg. 19.30. to tread all Laws of God and man under feet, and make their strength the Law of unrighteousness;
and drives them on to do that which was never done nor seen. Judges 19.30. to tread all Laws of God and man under feet, and make their strength the Law of unrighteousness;
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I know not whether we may call this ignorance or no;
I know not whither we may call this ignorance or no;
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7800
It is too good a name for it, and nothing but our Charity can make it so,
It is too good a name for it, and nothing but our Charity can make it so,
pn31 vbz av j dt n1 p-acp pn31, cc pix cc-acp po12 n1 vmb vvi pn31 av,
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or grace it so much, if it be ignorance, it is a proud, puffing, majestick, insolent ignorance;
or grace it so much, if it be ignorance, it is a proud, puffing, majestic, insolent ignorance;
cc vvb pn31 av av-d, cs pn31 vbb n1, pn31 vbz dt j, vvg, j, j n1;
(22) sermon (DIV2)
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7802
the Jewish Rabbies might well say, Error Doctrinae reputatur pro superbiâ, this ignorance is nothing but pride or the issue of it,
the Jewish Rabbies might well say, Error Doctrine reputatur Pro superbiâ, this ignorance is nothing but pride or the issue of it,
dt jp n2 vmd av vvi, n1 np1 fw-la fw-la fw-la, d n1 vbz pix p-acp n1 cc dt n1 pp-f pn31,
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7803
even of that pride, which threw Lucifer down from Heaven, and raiseth men here upon earth to fling them down after him.
even of that pride, which threw Lucifer down from Heaven, and Raiseth men Here upon earth to fling them down After him.
av pp-f d n1, r-crq vvd np1 a-acp p-acp n1, cc vvz n2 av p-acp n1 pc-acp vvi pno32 a-acp p-acp pno31.
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7804
But in the last place, to conclude this:
But in the last place, to conclude this:
cc-acp p-acp dt ord n1, pc-acp vvi d:
(22) sermon (DIV2)
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7805
if this ignorance be not affected, or rather forced, and made a pillow to sleep on,
if this ignorance be not affected, or rather forced, and made a pillow to sleep on,
cs d n1 vbb xx vvn, cc av-c vvn, cc vvd dt n1 pc-acp vvi a-acp,
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7806
yet if it proceed onely from that NONLATINALPHABET that non-attention, that supine negligence to keep it out,
yet if it proceed only from that that nonattention, that supine negligence to keep it out,
av cs pn31 vvb av-j p-acp d cst n1, cst n1 n1 pc-acp vvi pn31 av,
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7807
yet in matters which concern life and death, we are as much bound to know the means how,
yet in matters which concern life and death, we Are as much bound to know the means how,
av p-acp n2 r-crq vvb n1 cc n1, pns12 vbr a-acp av-d vvn pc-acp vvi dt n2 c-crq,
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7808
as to strive to attain the one, and escape the other; for what I ought to do, I ought to know.
as to strive to attain the one, and escape the other; for what I ought to do, I ought to know.
c-acp pc-acp vvi pc-acp vvi dt pi, cc vvi dt j-jn; p-acp r-crq pns11 vmd pc-acp vdi, pns11 vmd pc-acp vvi.
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7809
The Jews have a saying, Delinquit propheta, qui à prophetâ decipitur, 'tis a great fault in a Prophet to be deceived, though by another Prophet: The jews have a saying, Delinquit Propheta, qui à prophetâ decipitur, it's a great fault in a Prophet to be deceived, though by Another Prophet:
dt np2 vhb dt n-vvg, fw-la fw-la, fw-fr fw-fr fw-la fw-la, pn31|vbz dt j n1 p-acp dt n1 pc-acp vbi vvn, cs p-acp j-jn n1:
(22) sermon (DIV2)
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7810
The Civilians, imperitia medicorum dolo comparatur, Ignorance in a Physitian is a kinde of cheat, and a bloody cheat;
The Civilians, imperitia Medicorum Dole comparatur, Ignorance in a physician is a kind of cheat, and a bloody cheat;
dt n2-jn, fw-la fw-la fw-la fw-la, n1 p-acp dt n1 vbz dt n1 pp-f n1, cc dt j n1;
(22) sermon (DIV2)
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7811
for the ignorant Physitian negotiatur animas hominum, saith old Cato in Pliny, doth Trade, and deceive men out of their lives, for the ignorant physician negotiatur animas hominum, Says old Cato in pliny, does Trade, and deceive men out of their lives,
p-acp dt j n1 fw-la fw-la fw-la, vvz j np1 p-acp np1, vdz n1, cc vvi n2 av pp-f po32 n2,
(22) sermon (DIV2)
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when they most trust in them. For if the man be Ignorant, if he will administer Physick, he will kill;
when they most trust in them. For if the man be Ignorant, if he will administer Physic, he will kill;
c-crq pns32 av-ds vvb p-acp pno32. p-acp cs dt n1 vbb j, cs pns31 vmb vvi n1, pns31 vmb vvi;
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7813
if the man be ignorant, if he will Preach, he will also Prophesie lies:
if the man be ignorant, if he will Preach, he will also Prophesy lies:
cs dt n1 vbb j, cs pns31 vmb vvi, pns31 vmb av vvi n2:
(22) sermon (DIV2)
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7814
If he be a Magistrate, if he will Govern, he will also shake the pillars of the Commonwealth.
If he be a Magistrate, if he will Govern, he will also shake the pillars of the Commonwealth.
cs pns31 vbb dt n1, cs pns31 vmb vvi, pns31 vmb av vvi dt n2 pp-f dt n1.
(22) sermon (DIV2)
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7815
If he be a Christian, if he be ignorant; then as he will professe; so also will he run into the snares of the Devil:
If he be a Christian, if he be ignorant; then as he will profess; so also will he run into the snares of the devil:
cs pns31 vbb dt njp, cs pns31 vbb j; av c-acp pns31 vmb vvi; av av vmb pns31 vvi p-acp dt n2 pp-f dt n1:
(22) sermon (DIV2)
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7816
and this his ignorance is no plea against that Law, which he was bound to know, as well as to keep it.
and this his ignorance is no plea against that Law, which he was bound to know, as well as to keep it.
cc d po31 n1 vbz dx n1 p-acp d n1, r-crq pns31 vbds vvn pc-acp vvi, c-acp av c-acp pc-acp vvi pn31.
(22) sermon (DIV2)
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7817
Ex toto noluisse debet, qui Imprudentiâ defenditur, he that will plead Ignorance or error for an excuse, must have his whole will strongly set up against it,Ex toto noluisse debet, qui Imprudentiâ defenditur, he that will plead Ignorance or error for an excuse, must have his Whole will strongly Set up against it,
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, pns31 cst vmb vvi n1 cc n1 p-acp dt n1, vmb vhi po31 j-jn n1 av-j vvi a-acp p-acp pn31,
(22) sermon (DIV2)
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7818
and then the great difficulty or impossibility of avoiding it may be his Advocate and speak for him:
and then the great difficulty or impossibility of avoiding it may be his Advocate and speak for him:
cc av dt j n1 cc n1 pp-f vvg pn31 vmb vbi po31 n1 cc vvi p-acp pno31:
(22) sermon (DIV2)
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7821
if he will, or reject not, or be indifferent, if he distast the truth for some crosse aspect it hath on his designes,
if he will, or reject not, or be indifferent, if he distaste the truth for Some cross aspect it hath on his designs,
cs pns31 vmb, cc vvb xx, cc vbi j, cs pns31 n1 dt n1 p-acp d j n1 pn31 vhz p-acp po31 n2,
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7822
and love a lie, because it smiles upon them, and promotes them, then this ignorance is a sin,
and love a lie, Because it smiles upon them, and promotes them, then this ignorance is a since,
cc vvb dt n1, c-acp pn31 vvz p-acp pno32, cc vvz pno32, cs d n1 vbz dt n1,
(22) sermon (DIV2)
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7823
and the last the greatest, and therefore cannot make up an excuse for another sin, for those sins which it brings in, in Triumph;
and the last the greatest, and Therefore cannot make up an excuse for Another since, for those Sins which it brings in, in Triumph;
cc dt ord dt js, cc av vmbx vvi a-acp dt n1 p-acp j-jn n1, c-acp d n2 r-crq pn31 vvz p-acp, p-acp n1;
(22) sermon (DIV2)
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7824
but is so much the more Malignant, in that we had light, but did turn our face away and would not see it,
but is so much the more Malignant, in that we had Light, but did turn our face away and would not see it,
cc-acp vbz av av-d dt av-dc j, p-acp cst pns12 vhd n1, cc-acp vdd vvi po12 n1 av cc vmd xx vvi pn31,
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7825
or did hate and despise it, and blow it out:
or did hate and despise it, and blow it out:
cc vdd vvi cc vvi pn31, cc vvb pn31 av:
(22) sermon (DIV2)
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7826
For he that will not know the wayes of life or calls his evil wayes by that name, may well be askt the question, why he will die?
For he that will not know the ways of life or calls his evil ways by that name, may well be asked the question, why he will die?
c-acp pns31 cst vmb xx vvi dt n2 pp-f n1 cc vvz po31 j-jn n2 p-acp d n1, vmb av vbi vvn dt n1, c-crq pns31 vmb vvi?
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7827
Ignorance then is not alwayes an excuse;
Ignorance then is not always an excuse;
n1 av vbz xx av dt n1;
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7828
for some are negligent, and indifferent, will not take the pains to lift themselves up to the truth by those steps and degrees, which are set for them,
for Some Are negligent, and indifferent, will not take the pains to lift themselves up to the truth by those steps and Degrees, which Are Set for them,
p-acp d vbr j, cc j, vmb xx vvi dt n2 pc-acp vvi px32 a-acp p-acp dt n1 p-acp d n2 cc n2, r-crq vbr vvn p-acp pno32,
(22) sermon (DIV2)
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7829
and are the way unto it, and so walk as in the night which themselves have made,
and Are the Way unto it, and so walk as in the night which themselves have made,
cc vbr dt n1 p-acp pn31, cc av vvb a-acp p-acp dt n1 r-crq px32 vhb vvn,
(22) sermon (DIV2)
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7830
because they would not look upon the Sun. Others study and affect it, and when the truth will not go along with them to the end of their designes, perswade themselves into those errours which are more proportioned to it,
Because they would not look upon the Sun. Others study and affect it, and when the truth will not go along with them to the end of their designs, persuade themselves into those errors which Are more proportioned to it,
c-acp pns32 vmd xx vvi p-acp dt n1 n2-jn n1 cc vvi pn31, cc c-crq dt n1 vmb xx vvi a-acp p-acp pno32 p-acp dt n1 pp-f po32 n2, vvi px32 p-acp d n2 r-crq vbr av-dc vvn p-acp pn31,
(22) sermon (DIV2)
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7831
and will friendly wait upon them, and be serviceable to fill and answer that expectation, which their lust had raised,
and will friendly wait upon them, and be serviceable to fill and answer that expectation, which their lust had raised,
cc vmb av-j vvi p-acp pno32, cc vbi j pc-acp vvi cc vvi d n1, r-crq po32 n1 vhd vvn,
(22) sermon (DIV2)
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7832
and call them by that name.
and call them by that name.
cc vvb pno32 p-acp d n1.
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7833
They will not know, what they cannot but know, nor see death, though he stand before them in their way,
They will not know, what they cannot but know, nor see death, though he stand before them in their Way,
pns32 vmb xx vvi, r-crq pns32 vmbx p-acp vvi, ccx vvi n1, cs pns31 vvb p-acp pno32 p-acp po32 n1,
(22) sermon (DIV2)
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7834
and so are lead on with pomp and state, with these false perswasions, with these miserable Comforters to their grave. But in the next place:
and so Are led on with pomp and state, with these false persuasions, with these miserable Comforters to their grave. But in the next place:
cc av vbr vvn a-acp p-acp n1 cc n1, p-acp d j n2, p-acp d j n2 p-acp po32 n1. cc-acp p-acp dt ord n1:
(22) sermon (DIV2)
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7835
when we finde some check of Conscience, some regret, some gain-sayings in our minde, that we are unwilling to go on in these evil wayes,
when we find Some check of Conscience, Some regret, Some gainsayings in our mind, that we Are unwilling to go on in these evil ways,
c-crq pns12 vvb d vvi pp-f n1, d n1, d j p-acp po12 n1, cst pns12 vbr j pc-acp vvi a-acp p-acp d j-jn n2,
(22) sermon (DIV2)
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7836
and yet take courage and proceed, we are ready to please our selves with this thought,
and yet take courage and proceed, we Are ready to please our selves with this Thought,
cc av vvb n1 cc vvi, pns12 vbr j pc-acp vvi po12 n2 p-acp d n1,
(22) sermon (DIV2)
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7837
and are soon of the Opinion, that what we are doing, or have done already, if it be evil, yet is done against our will;
and Are soon of the Opinion, that what we Are doing, or have done already, if it be evil, yet is done against our will;
cc vbr av pp-f dt n1, cst r-crq pns12 vbr vdg, cc vhb vdn av, cs pn31 vbb j-jn, av vbz vdn p-acp po12 n1;
(22) sermon (DIV2)
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7838
and if destruction overtake us, it seises on them, that did so much hate and abhor it, that we shook and trembled,
and if destruction overtake us, it seizes on them, that did so much hate and abhor it, that we shook and trembled,
cc cs n1 vvb pno12, pn31 vvz p-acp pno32, cst vdd av av-d vvi cc vvi pn31, cst pns12 vvd cc vvn,
(22) sermon (DIV2)
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7839
when it did but shew it self to us in a thought.
when it did but show it self to us in a Thought.
c-crq pn31 vdd p-acp vvi pn31 n1 p-acp pno12 p-acp dt n1.
(22) sermon (DIV2)
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7840
And this I take to be an errour as full of danger, as it is void of reason, of no use at all,
And this I take to be an error as full of danger, as it is void of reason, of no use At all,
cc d pns11 vvb pc-acp vbi dt n1 c-acp j pp-f n1, c-acp pn31 vbz j pp-f n1, pp-f dx n1 p-acp d,
(22) sermon (DIV2)
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7841
but to make us favour our selves, and ingage and adventure further in those wayes which lead unto death.
but to make us favour our selves, and engage and adventure further in those ways which led unto death.
cc-acp pc-acp vvi pno12 vvi po12 n2, cc vvi cc vvi jc p-acp d n2 r-crq vvb p-acp n1.
(22) sermon (DIV2)
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7842
I deny not, but as there is great difference in sins, so there may be a difference also in committing them;
I deny not, but as there is great difference in Sins, so there may be a difference also in committing them;
pns11 vvb xx, cc-acp c-acp pc-acp vbz j n1 p-acp n2, av pc-acp vmb vbi dt n1 av p-acp vvg pno32;
(22) sermon (DIV2)
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7843
that the righteous person doth not drink down sin with that delight and greedinesse which the wicked do, that they do not sport themselves in the wayes of death,
that the righteous person does not drink down since with that delight and greediness which the wicked doe, that they do not sport themselves in the ways of death,
cst dt j n1 vdz xx vvi a-acp n1 p-acp d n1 cc n1 r-crq dt j n1, cst pns32 vdb xx vvi px32 p-acp dt n2 pp-f n1,
(22) sermon (DIV2)
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7844
nor fall into them with that easinesse, with that precipitancy, that they do not count it as a purchase to satisfie their lusts,
nor fallen into them with that easiness, with that precipitancy, that they do not count it as a purchase to satisfy their Lustiest,
ccx vvi p-acp pno32 p-acp d n1, p-acp d n1, cst pns32 vdb xx vvi pn31 p-acp dt n1 pc-acp vvi po32 n2,
(22) sermon (DIV2)
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7845
and that most times the event is different; for the one falleth down at the feet of God for mercy;
and that most times the event is different; for the one falls down At the feet of God for mercy;
cc cst ds n2 dt n1 vbz j; p-acp dt pi vvz p-acp p-acp dt n2 pp-f np1 p-acp n1;
(22) sermon (DIV2)
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7846
the other hardens his heart, and face, and wil not bow: but yet, I cannot number it amongst the marks and characters of a righteous man,
the other hardens his heart, and face, and will not bow: but yet, I cannot number it among the marks and characters of a righteous man,
dt n-jn vvz po31 n1, cc n1, cc vmb xx vvi: cc-acp av, pns11 vmbx vvi pn31 p-acp dt n2 cc n2 pp-f dt j n1,
(22) sermon (DIV2)
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7847
or (as some love to speak, and may so speak, if they well understood what they said) of one of the elect,
or (as Some love to speak, and may so speak, if they well understood what they said) of one of the elect,
cc (c-acp d n1 pc-acp vvi, cc vmb av vvi, cs pns32 av vvd r-crq pns32 vvd) pp-f crd pp-f dt j-vvn,
(22) sermon (DIV2)
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7848
when he falls into any mortal grievous sin, as Adultery, Murder, and the like, that he doth not fall plenâ voluntate, with a full consent,
when he falls into any Mortal grievous since, as Adultery, Murder, and the like, that he does not fallen plenâ voluntate, with a full consent,
c-crq pns31 vvz p-acp d j-jn j n1, c-acp n1, n1, cc dt j, cst pns31 vdz xx vvi fw-la fw-la, p-acp dt j n1,
(22) sermon (DIV2)
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7849
and will but more faintly, and remissly, as it were with more Gravity, then other men;
and will but more faintly, and remissly, as it were with more Gravity, then other men;
cc vmb p-acp dc av-j, cc av-j, c-acp pn31 vbdr p-acp n1 n1, av j-jn n2;
(22) sermon (DIV2)
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7850
that he did actually fall, but was not willing to fal, that is, that he did wil indeed the sin which he did commit,
that he did actually fallen, but was not willing to fall, that is, that he did will indeed the since which he did commit,
cst pns31 vdd av-j vvi, cc-acp vbds xx j pc-acp vvi, cst vbz, cst pns31 vdd vvi av dt n1 r-crq pns31 vdd vvi,
(22) sermon (DIV2)
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7851
but yet did commit it against his will.
but yet did commit it against his will.
cc-acp av vdd vvi pn31 p-acp po31 n1.
(22) sermon (DIV2)
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7852
Nor can I think our consent is not full, when we chide and rebuke the tentation,
Nor can I think our consent is not full, when we chide and rebuke the tentation,
ccx vmb pns11 vvi po12 n1 vbz xx j, c-crq pns12 vvb cc vvi dt n1,
(22) sermon (DIV2)
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7853
and yet suffer it to win ground, and gain more and more Advantage against us, when we have some grudgings, some petty murmurs in our selves;
and yet suffer it to win ground, and gain more and more Advantage against us, when we have Some grudgings, Some Petty murmurs in our selves;
cc av vvb pn31 pc-acp vvi n1, cc vvi av-dc cc dc n1 p-acp pno12, c-crq pns12 vhb d n2-vvg, d j n2 p-acp po12 n2;
(22) sermon (DIV2)
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7854
and in our heart defame those sins, which we shew openly in our Actions:
and in our heart defame those Sins, which we show openly in our Actions:
cc p-acp po12 n1 vvi d n2, r-crq pns12 vvb av-j p-acp po12 n2:
(22) sermon (DIV2)
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7855
for when we have done that which is evil, we cannot say, we would not have done it;
for when we have done that which is evil, we cannot say, we would not have done it;
c-acp c-crq pns12 vhb vdn d r-crq vbz j-jn, pns12 vmbx vvi, pns12 vmd xx vhi vdn pn31;
(22) sermon (DIV2)
501
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7856
when we have made roome for sin to enter, we cannot say, that we would have excluded it.
when we have made room for since to enter, we cannot say, that we would have excluded it.
c-crq pns12 vhb vvn n1 p-acp n1 pc-acp vvi, pns12 vmbx vvi, cst pns12 vmd vhi vvn pn31.
(22) sermon (DIV2)
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7857
For, 1. I cannot see how these two should meet so friendly, a double Will, nay, a contrary will in respect of one,
For, 1. I cannot see how these two should meet so friendly, a double Will, nay, a contrary will in respect of one,
p-acp, crd pns11 vmbx vvi c-crq d crd vmd vvi av j, dt j-jn n1, uh, dt j-jn n1 p-acp n1 pp-f crd,
(22) sermon (DIV2)
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7858
and the same Act, especially when sin is not in fieri but in facto esse, when the temptation hath prevailed,
and the same Act, especially when since is not in fieri but in facto esse, when the temptation hath prevailed,
cc dt d n1, av-j c-crq n1 vbz xx p-acp fw-la p-acp p-acp fw-la fw-la, c-crq dt n1 vhz vvn,
(22) sermon (DIV2)
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7859
and the will determined its act.
and the will determined its act.
cc dt n1 vvd po31 n1.
(22) sermon (DIV2)
502
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7860
Indeed, whilst the Act was suspended, and our minde wavering, and in doubt where to fasten,
Indeed, while the Act was suspended, and our mind wavering, and in doubt where to fasten,
np1, cs dt n1 vbds vvn, cc po12 n1 vvg, cc p-acp n1 c-crq pc-acp vvi,
(22) sermon (DIV2)
502
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7861
or which part to embrace, whether to take the wedge of Gold, or to withdraw; whether to smite my brother, or to sheath up my sword, and anger together;
or which part to embrace, whither to take the wedge of Gold, or to withdraw; whither to smite my brother, or to sheath up my sword, and anger together;
cc r-crq n1 pc-acp vvi, cs pc-acp vvi dt n1 pp-f n1, cc pc-acp vvi; cs pc-acp vvi po11 n1, cc pc-acp vvi a-acp po11 n1, cc n1 av;
(22) sermon (DIV2)
502
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7862
whether to taste, or not to taste the forbidden Fruit;
whither to taste, or not to taste the forbidden Fruit;
cs pc-acp vvi, cc xx pc-acp vvi dt j-vvn n1;
(22) sermon (DIV2)
502
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7863
when it was in labour as it were, and did strive and struggle between these two;
when it was in labour as it were, and did strive and struggle between these two;
c-crq pn31 vbds p-acp n1 c-acp pn31 vbdr, cc vdd vvi cc vvi p-acp d crd;
(22) sermon (DIV2)
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7864
the delightfulnesse, and unlawfulnesse of the Object, between the temptation, and the Law, whilest the flesh lusteth against the spirit,
the delightfulness, and unlawfulness of the Object, between the temptation, and the Law, whilst the Flesh Lusteth against the Spirit,
dt n1, cc n1 pp-f dt n1, p-acp dt n1, cc dt n1, cs dt n1 vvz p-acp dt n1,
(22) sermon (DIV2)
502
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7865
and the spirit against the flesh, there may be such an indifferency, a kinde of willing, and nilling, a profer,
and the Spirit against the Flesh, there may be such an indifferency, a kind of willing, and nilling, a proffer,
cc dt n1 p-acp dt n1, pc-acp vmb vbi d dt n1, dt n1 pp-f j, cc j, dt n1,
(22) sermon (DIV2)
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7866
and distast, an approach and a pawse, an inclination to the object, anda fear to come neer:
and distaste, an approach and a pause, an inclination to the Object, anda Fear to come near:
cc n1, dt n1 cc dt n1, dt n1 p-acp dt n1, fw-la n1 pc-acp vvi av-j:
(22) sermon (DIV2)
502
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7867
But when the sense hath prevailed with the will to determine for it against the reason,
But when the sense hath prevailed with the will to determine for it against the reason,
cc-acp c-crq dt n1 vhz vvn p-acp dt n1 pc-acp vvi p-acp pn31 p-acp dt n1,
(22) sermon (DIV2)
502
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7868
when lust hath conceived, and brought forth, then there is no room for this indifferencie, because the will hath determined its act, and concluded for the sense against the reason,
when lust hath conceived, and brought forth, then there is no room for this indifferency, Because the will hath determined its act, and concluded for the sense against the reason,
c-crq n1 vhz vvn, cc vvd av, av pc-acp vbz dx n1 p-acp d n1, c-acp dt n1 vhz vvn po31 n1, cc vvn p-acp dt n1 p-acp dt n1,
(22) sermon (DIV2)
502
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7869
for the Flesh against the spirit.
for the Flesh against the Spirit.
p-acp dt n1 p-acp dt n1.
(22) sermon (DIV2)
502
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7870
For we must not mistake the fluctuations and pawses, and contentions of the minde, and look upon them,
For we must not mistake the fluctuations and pauses, and contentions of the mind, and look upon them,
c-acp pns12 vmb xx vvi dt n2 cc n2, cc n2 pp-f dt n1, cc vvb p-acp pno32,
(22) sermon (DIV2)
502
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7871
as the Acts of the will, which hath but one simple, and indivisible act, which it cannot divide between two contraries,
as the Acts of the will, which hath but one simple, and indivisible act, which it cannot divide between two contraries,
c-acp dt n2 pp-f dt n1, r-crq vhz p-acp crd j, cc j n1, r-crq pn31 vmbx vvi p-acp crd n2-jn,
(22) sermon (DIV2)
502
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7872
so as to look stedfastly on the one, and yet reflect also with a look of liking upon the other, our Saviour hath fitted us with an instance, you cannot serve God and Mammon:
so as to look steadfastly on the one, and yet reflect also with a look of liking upon the other, our Saviour hath fitted us with an instance, you cannot serve God and Mammon:
av c-acp pc-acp vvi av-j p-acp dt crd, cc av vvb av p-acp dt n1 pp-f vvg p-acp dt n-jn, po12 n1 vhz vvn pno12 p-acp dt n1, pn22 vmbx vvi np1 cc np1:
(22) sermon (DIV2)
502
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7873
if we know then what the will is, we shall know also, that it is impossible to divide it,
if we know then what the will is, we shall know also, that it is impossible to divide it,
cs pns12 vvb av q-crq dt n1 vbz, pns12 vmb vvi av, cst pn31 vbz j pc-acp vvi pn31,
(22) sermon (DIV2)
502
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7874
and shall be ashamed of that Apologie, to say, we sin semiplenâ voluntate, with an imperfect, with an half will, we know not how.
and shall be ashamed of that Apology, to say, we sin semiplenâ voluntate, with an imperfect, with an half will, we know not how.
cc vmb vbi j pp-f d n1, pc-acp vvi, pns12 vvb fw-la fw-la, p-acp dt j, p-acp dt j-jn n1, pns12 vvb xx c-crq.
(22) sermon (DIV2)
502
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7875
There may be indeed a kind of velleity and inclination to that which is good, when the will hath embraced that which is evil;
There may be indeed a kind of velleity and inclination to that which is good, when the will hath embraced that which is evil;
pc-acp vmb vbi av dt n1 pp-f n1 cc n1 p-acp d r-crq vbz j, c-crq dt n1 vhz vvn d r-crq vbz j-jn;
(22) sermon (DIV2)
502
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7876
there may be a probo meliora, a liking of the better, when I have chosen the worser part;
there may be a probo Meliora, a liking of the better, when I have chosen the Worse part;
pc-acp vmb vbi dt fw-la fw-la, dt n-vvg pp-f dt jc, c-crq pns11 vhb vvn dt jc n1;
(22) sermon (DIV2)
502
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7877
which is not a willing, but an approbation, an allowing, that which is just, which ariseth from that light of our minde and Law of our understanding from that natural Judgement, by which we discern that which is evil, from that which is good,
which is not a willing, but an approbation, an allowing, that which is just, which arises from that Light of our mind and Law of our understanding from that natural Judgement, by which we discern that which is evil, from that which is good,
r-crq vbz xx dt j, cc-acp dt n1, dt j-vvg, cst r-crq vbz j, r-crq vvz p-acp d n1 pp-f po12 n1 cc n1 pp-f po12 n1 p-acp d j n1, p-acp r-crq pns12 vvb d r-crq vbz j-jn, p-acp d r-crq vbz j,
(22) sermon (DIV2)
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7878
and is an Act of our reason, and not of our will;
and is an Act of our reason, and not of our will;
cc vbz dt n1 pp-f po12 n1, cc xx pp-f po12 n1;
(22) sermon (DIV2)
502
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7879
and thus I may will a thing, and yet dislike it, I may embrace, and condemn it, I may commend Chastity,
and thus I may will a thing, and yet dislike it, I may embrace, and condemn it, I may commend Chastity,
cc av pns11 vmb vvi dt n1, cc av vvb pn31, pns11 vmb vvi, cc vvi pn31, pns11 vmb vvi n1,
(22) sermon (DIV2)
502
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7880
and be a wanton, Hospitality and be a Nabal, Clemency and be a Nero, Christianity, and be worse then a Jew;
and be a wanton, Hospitality and be a Nabal, Clemency and be a Nero, Christianity, and be Worse then a Jew;
cc vbb dt j-jn, n1 cc vbb dt np1, n1 cc vbb dt np1, np1, cc vbb jc cs dt np1;
(22) sermon (DIV2)
502
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7881
I may subscribe to the Law, that it is just, and break it;
I may subscribe to the Law, that it is just, and break it;
pns11 vmb vvi p-acp dt n1, cst pn31 vbz j, cc vvi pn31;
(22) sermon (DIV2)
502
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7882
I may take the cup of Fornication, and drink deep of it for some pleasant taste it hath,
I may take the cup of Fornication, and drink deep of it for Some pleasant taste it hath,
pns11 vmb vvi dt n1 pp-f n1, cc vvi j-jn pp-f pn31 p-acp d j n1 pn31 vhz,
(22) sermon (DIV2)
502
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7883
when I know it will be my poyson. And therefore: in the second place;
when I know it will be my poison. And Therefore: in the second place;
c-crq pns11 vvb pn31 vmb vbi po11 n1. cc av: p-acp dt ord n1;
(22) sermon (DIV2)
502
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7901
and so though our sin be against our conscience, yet it is not against our will,
and so though our since be against our conscience, yet it is not against our will,
cc av cs po12 n1 vbi p-acp po12 n1, av pn31 vbz xx p-acp po12 n1,
(22) sermon (DIV2)
503
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7884
this renitency, and resistancie of Conscience is so far from Apologizing for us, as for such as sin not with a full consent, that most times it doth adde weight to it,
this renitency, and resistancie of Conscience is so Far from Apologizing for us, as for such as sin not with a full consent, that most times it does add weight to it,
d n1, cc n1 pp-f n1 vbz av av-j p-acp vvg p-acp pno12, c-acp p-acp d c-acp vvb xx p-acp dt j n1, cst ds n2 pn31 vdz vvi n1 p-acp pn31,
(22) sermon (DIV2)
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7885
and much aggravate our sin, and doth plainly demonstrate a most violent, and eager consent of the will, which would not be restrained,
and much aggravate our since, and does plainly demonstrate a most violent, and eager consent of the will, which would not be restrained,
cc av-d vvi po12 n1, cc vdz av-j vvi dt av-ds j, cc j n1 pp-f dt n1, r-crq vmd xx vbi vvn,
(22) sermon (DIV2)
503
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7886
but passed as it were this Rampier, and Bulwark, which was raised against it, to the forbidden object;
but passed as it were this Rampier, and Bulwark, which was raised against it, to the forbidden Object;
cc-acp vvd c-acp pn31 vbdr d n1, cc n1, r-crq vbds vvn p-acp pn31, p-acp dt j-vvn n1;
(22) sermon (DIV2)
503
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7887
which neither the Law, nor the voice, and check of Conscience (which to us in the place of God) could stop or restrain,
which neither the Law, nor the voice, and check of Conscience (which to us in the place of God) could stop or restrain,
r-crq av-dx dt n1, ccx dt n1, cc n1 pp-f n1 (r-crq p-acp pno12 p-acp dt n1 pp-f np1) vmd vvi cc vvi,
(22) sermon (DIV2)
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7888
and that we play the wantons and dally with sin, as the wanton doth with his strumpet, that we do opponere ostium, non claudere, put the door gently to, but not shut and lock it out, which is welcom to us when it knocks,
and that we play the wantons and dally with since, as the wanton does with his strumpet, that we do opponere ostium, non claudere, put the door gently to, but not shut and lock it out, which is welcome to us when it knocks,
cc cst pns12 vvb dt n1 cc vvi p-acp n1, c-acp dt j-jn vdz p-acp po31 n1, cst pns12 vdb fw-la fw-la, fw-la fw-la, vvb dt n1 av-j p-acp, cc-acp xx vvn cc vvi pn31 av, r-crq vbz j-jn p-acp pno12 c-crq pn31 vvz,
(22) sermon (DIV2)
503
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7889
but more welcome when it breaks in upon us; and so frown and admit, chide & embrace, bid it farwel, when we are ready,
but more welcome when it breaks in upon us; and so frown and admit, chide & embrace, bid it farewell, when we Are ready,
cc-acp av-dc j-jn c-crq pn31 vvz p-acp p-acp pno12; cc av vvb cc vvi, vvb cc vvi, vvb pn31 n1, c-crq pns12 vbr j,
(22) sermon (DIV2)
503
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7890
and long to joyn with it, make a shew of running from it, when we open our selves to receive and lodge it in our heart.
and long to join with it, make a show of running from it, when we open our selves to receive and lodge it in our heart.
cc av-j pc-acp vvi p-acp pn31, vvb dt n1 pp-f vvg p-acp pn31, c-crq pns12 vvb po12 n2 pc-acp vvi cc vvi pn31 p-acp po12 n1.
(22) sermon (DIV2)
503
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7891
For again, if the pravity and obliquity of an act is to be measured, and judged by the vehement and earnest consent of the will,
For again, if the pravity and obliquity of an act is to be measured, and judged by the vehement and earnest consent of the will,
p-acp av, cs dt n1 cc n1 pp-f dt n1 vbz pc-acp vbi vvn, cc vvn p-acp dt j cc j n1 pp-f dt n1,
(22) sermon (DIV2)
503
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7892
then the sin which is committed with so much reluctancy, will prove yet more sinful,
then the since which is committed with so much reluctancy, will prove yet more sinful,
cs dt n1 r-crq vbz vvn p-acp av d n1, vmb vvi av av-dc j,
(22) sermon (DIV2)
503
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7893
and of a higher nature, then those we fall into, when we heard no voice behinde us to call us back;
and of a higher nature, then those we fallen into, when we herd no voice behind us to call us back;
cc pp-f dt jc n1, cs d pns12 vvb p-acp, c-crq pns12 vvd dx n1 p-acp pno12 pc-acp vvi pno12 av;
(22) sermon (DIV2)
503
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7894
For here the will of the sinner is stubborn, and perverse, and makes hast to the forbidden object against all opposition whatsoever, against the voice of the Law, which is now loud against him, against the motions of the spirit, which he strives to repell, against the clamors of Conscience, which he heares and will not hear,
For Here the will of the sinner is stubborn, and perverse, and makes haste to the forbidden Object against all opposition whatsoever, against the voice of the Law, which is now loud against him, against the motions of the Spirit, which he strives to repel, against the clamours of Conscience, which he hears and will not hear,
c-acp av dt n1 pp-f dt n1 vbz j, cc j, cc vvz n1 p-acp dt j-vvn n1 p-acp d n1 r-crq, p-acp dt n1 pp-f dt n1, r-crq vbz av j p-acp pno31, p-acp dt n2 pp-f dt n1, r-crq pns31 vvz pc-acp vvi, p-acp dt n2 pp-f n1, r-crq pns31 vvz cc vmb xx vvi,
(22) sermon (DIV2)
503
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7895
even against all the Artillery of Heaven: it doth not yeeld to the tentation, when no voice is heard:
even against all the artillery of Heaven: it does not yield to the tentation, when no voice is herd:
av p-acp d dt n1 pp-f n1: pn31 vdz xx vvi p-acp dt n1, c-crq dx n1 vbz vvn:
(22) sermon (DIV2)
503
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7896
but of the tempter, nothing discover'd, but the beauty and allurement of the object, nor upon strategeme,
but of the tempter, nothing discovered, but the beauty and allurement of the Object, nor upon stratagem,
cc-acp pp-f dt n1, pix vvn, cc-acp dt n1 cc n1 pp-f dt n1, ccx p-acp n1,
(22) sermon (DIV2)
503
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7897
or surprisals, but it yeelds against the thunder of the Law, and dictate of Conscience; admits sin, not in its Beauty and glory, when it is drest up with advantage,
or surprisals, but it yields against the thunder of the Law, and dictate of Conscience; admits since, not in its Beauty and glory, when it is dressed up with advantage,
cc n2, cc-acp pn31 vvz p-acp dt n1 pp-f dt n1, cc vvi pp-f n1; vvz n1, xx p-acp po31 n1 cc n1, c-crq pn31 vbz vvn a-acp p-acp n1,
(22) sermon (DIV2)
503
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7898
and comes toward us smiling to flatter and wooe us, but it joyns with it,
and comes towards us smiling to flatter and woo us, but it joins with it,
cc vvz p-acp pno12 vvg p-acp vvi cc vvi pno12, cc-acp pn31 vvz p-acp pn31,
(22) sermon (DIV2)
503
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7899
when it is clothed with death, when it is revealed by conscience, and hung round about with all the curses of the Law;
when it is clothed with death, when it is revealed by conscience, and hung round about with all the curses of the Law;
c-crq pn31 vbz vvn p-acp n1, c-crq pn31 vbz vvn p-acp n1, cc vvd av-j a-acp p-acp d dt n2 pp-f dt n1;
(22) sermon (DIV2)
503
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7900
Swallows down sin, not when it is as sweet as honey, but when it hath a mixture and full taste of the bitternesse of Gall,
Swallows down since, not when it is as sweet as honey, but when it hath a mixture and full taste of the bitterness of Gall,
n2 p-acp n1, xx c-crq pn31 vbz a-acp j c-acp n1, cc-acp c-crq pn31 vhz dt n1 cc j n1 pp-f dt n1 pp-f n1,
(22) sermon (DIV2)
503
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7902
and therefore is the more voluntary. Besides in the last place;
and Therefore is the more voluntary. Beside in the last place;
cc av vbz dt av-dc j-jn. a-acp p-acp dt ord n1;
(22) sermon (DIV2)
503
Page 260
7903
this is a thing, which almost befalls every man, that is not delivered over to a reprobate sense, whose eye of reason is not quite put out, who is not unman'd,
this is a thing, which almost befalls every man, that is not Delivered over to a Reprobate sense, whose eye of reason is not quite put out, who is not unmanned,
d vbz dt n1, r-crq av vvz d n1, cst vbz xx vvn a-acp p-acp dt j-jn n1, rg-crq n1 pp-f n1 vbz xx av vvn av, r-crq vbz xx vvn,
(22) sermon (DIV2)
504
Page 260
7904
and hath any feeling or sense of that which is evil, and that which is good;
and hath any feeling or sense of that which is evil, and that which is good;
cc vhz d n1 cc n1 pp-f d r-crq vbz j-jn, cc cst r-crq vbz j;
(22) sermon (DIV2)
504
Page 260
7905
nay, it was in Cain, it was in Judas, it is in every despairing sinner or else he could not despair.
nay, it was in Cain, it was in Judas, it is in every despairing sinner or Else he could not despair.
uh-x, pn31 vbds p-acp np1, pn31 vbds p-acp np1, pn31 vbz p-acp d j-vvg n1 cc av pns31 vmd xx vvi.
(22) sermon (DIV2)
504
Page 260
7906
These pauses, and deliberations, these doubtings and disputes, and divided thoughts are common to the righteous, and to wicked persons.
These pauses, and deliberations, these doubtings and disputes, and divided thoughts Are Common to the righteous, and to wicked Persons.
np1 n2, cc n2, d n2 cc vvz, cc j-vvn n2 vbr j p-acp dt j, cc p-acp j n2.
(22) sermon (DIV2)
504
Page 260
7907
— Duplici in diversum scindimur Hamo Hunccine, an hunc sequemur? —
— Duplicity in diversum scindimur Hamo Hunccine, an hunc sequemur? —
— fw-la p-acp fw-la fw-la fw-la n1, dt fw-la fw-la? —
(22) sermon (DIV2)
504
Page 260
7908
Most men are more or lesse thus divided in themselves, and as Plautus observes, it is the humour of some men,
Most men Are more or less thus divided in themselves, and as Plautus observes, it is the humour of Some men,
ds n2 vbr n1 cc av-dc av vvn p-acp px32, cc c-acp np1 vvz, pn31 vbz dt n1 pp-f d n2,
(22) sermon (DIV2)
505
Page 260
7909
when they are at a feast, to dislike the dishes, but no whit the more abstain, Culpant, sed comedunt tamen, they finde fault with their meat, and did eat it up:
when they Are At a feast, to dislike the Dishes, but no whit the more abstain, Culpant, sed comedunt tamen, they find fault with their meat, and did eat it up:
c-crq pns32 vbr p-acp dt n1, pc-acp vvi dt n2, cc-acp dx n1 dt av-dc vvi, j, fw-la fw-la fw-la, pns32 vvb n1 p-acp po32 n1, cc vdd vvi pn31 a-acp:
(22) sermon (DIV2)
505
Page 260
7910
so it is with us, we too oft disrelish sin and swallow it down;
so it is with us, we too oft disrelish since and swallow it down;
av pn31 vbz p-acp pno12, pns12 av av vvi n1 cc vvi pn31 a-acp;
(22) sermon (DIV2)
505
Page 260
7911
we cannot but condemn sin, and we are as ready to commit it, and with him in the Comedy Ask, Quid igitur Faciam? When shall we now do? when we are knocking at the harlots door,
we cannot but condemn since, and we Are as ready to commit it, and with him in the Comedy Ask, Quid igitur Faciam? When shall we now do? when we Are knocking At the harlots door,
pns12 vmbx p-acp vvi n1, cc pns12 vbr a-acp j pc-acp vvi pn31, cc p-acp pno31 p-acp dt n1 vvb, fw-la fw-la fw-la? c-crq vmb pns12 av vdi? c-crq pns12 vbr vvg p-acp dt ng1 n1,
(22) sermon (DIV2)
505
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7912
and are ready to break forth into Action.
and Are ready to break forth into Actium.
cc vbr j pc-acp vvi av p-acp n1.
(22) sermon (DIV2)
505
Page 260
7913
And therefore this Conceit that a regenerate man doth not sin with a full consent, in that his conscience calls after him to retire in the very adventure, is very dangerous,
And Therefore this Conceit that a regenerate man does not sin with a full consent, in that his conscience calls After him to retire in the very adventure, is very dangerous,
cc av d n1 cst dt j-vvn n1 vdz xx vvi p-acp dt j n1, p-acp cst po31 n1 vvz p-acp pno31 pc-acp vvi p-acp dt j n1, vbz av j,
(22) sermon (DIV2)
505
Page 260
7914
and may be mortal to the heart, that fosters it;
and may be Mortal to the heart, that fosters it;
cc vmb vbi j-jn p-acp dt n1, cst vvz pn31;
(22) sermon (DIV2)
505
Page 260
7915
for when this conceit hath filled and pleased us, we shall be ready with Pilate to wash our hands,
for when this conceit hath filled and pleased us, we shall be ready with Pilate to wash our hands,
c-acp c-crq d n1 vhz vvn cc vvn pno12, pns12 vmb vbi j p-acp np1 pc-acp vvi po12 n2,
(22) sermon (DIV2)
505
Page 260
7916
when they are full of blood, and cry out we are Innocent, when we have released Barrabas, let loose our Sense, Appetite,
when they Are full of blood, and cry out we Are Innocent, when we have released Barabbas, let lose our Sense, Appetite,
c-crq pns32 vbr j pp-f n1, cc vvb av pns12 vbr j-jn, c-crq pns12 vhb vvn np1, vvb j po12 n1, n1,
(22) sermon (DIV2)
505
Page 260
7917
and Affections to run riot, and delivered Jesus the just one to be scourged and crucified;
and Affections to run riot, and Delivered jesus the just one to be scourged and Crucified;
cc n2 pc-acp vvi n1, cc vvn np1 dt j pi pc-acp vbi vvn cc vvn;
(22) sermon (DIV2)
505
Page 260
7918
deliver'd up our reason to be a slave;
Delivered up our reason to be a slave;
vvn a-acp po12 n1 pc-acp vbi dt n1;
(22) sermon (DIV2)
505
Page 260
7919
and ministerial to all those evils which the flesh or devil can suggest, and delivered up our affections to be torn and scattered as so many straws upon a wrought sea, and never at rest, in a word contemnere peccata, quià minora putamus, to slight and passe by our sinnes in silence,
and ministerial to all those evils which the Flesh or Devil can suggest, and Delivered up our affections to be torn and scattered as so many straws upon a wrought sea, and never At rest, in a word contemnere Peccata, quià Minor putamus, to slight and pass by our Sins in silence,
cc j p-acp d d n2-jn r-crq dt n1 cc n1 vmb vvi, cc vvd a-acp po12 n2 pc-acp vbi vvn cc vvn a-acp av d n2 p-acp dt j-vvn n1, cc av-x p-acp n1, p-acp dt n1 fw-la n1, fw-la fw-la fw-la, p-acp j cc vvi p-acp po12 n2 p-acp n1,
(22) sermon (DIV2)
505
Page 261
7920
because we will not behold them in their just shape, and proportion, in that horror that Terror,
Because we will not behold them in their just shape, and proportion, in that horror that Terror,
c-acp pns12 vmb xx vvi pno32 p-acp po32 j n1, cc n1, p-acp d n1 cst n1,
(22) sermon (DIV2)
505
Page 261
7921
and deformity which might fright us from it.
and deformity which might fright us from it.
cc n1 r-crq vmd vvi pno12 p-acp pn31.
(22) sermon (DIV2)
505
Page 261
7922
And this conceit is a greater Tentation then that which hath first taken us, for it brings on,
And this conceit is a greater Tentation then that which hath First taken us, for it brings on,
cc d n1 vbz dt jc n1 cs d r-crq vhz ord vvn pno12, c-acp pn31 vvz a-acp,
(22) sermon (DIV2)
505
Page 261
7923
and ushers in the Tentation, Takes from it all its displacency, that it may enter with ease,
and ushers in the Tentation, Takes from it all its displacency, that it may enter with ease,
cc n2 p-acp dt n1, vvz p-acp pn31 d po31 n1, cst pn31 vmb vvi p-acp n1,
(22) sermon (DIV2)
505
Page 261
7924
and when it hath prevail'd, shuts out Repentance, which should make way for that mercy and forgivenesse, which alone must make our Peace.
and when it hath prevailed, shuts out Repentance, which should make Way for that mercy and forgiveness, which alone must make our Peace.
cc c-crq pn31 vhz vvn, vvz av n1, r-crq vmd vvi n1 p-acp d n1 cc n1, r-crq av-j vmb vvi po12 n1.
(22) sermon (DIV2)
505
Page 261
7925
Every man favours himself, and is very open to entertaine any Doctrine which may cherish and uphold this humour,
Every man favours himself, and is very open to entertain any Doctrine which may cherish and uphold this humour,
np1 n1 vvz px31, cc vbz av j pc-acp vvi d n1 r-crq vmb vvi cc vvi d n1,
(22) sermon (DIV2)
505
Page 261
7926
and make him lesse wicked, or more righteous, then he is;
and make him less wicked, or more righteous, then he is;
cc vvi pno31 av-dc j, cc av-dc j, cs pns31 vbz;
(22) sermon (DIV2)
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and though at first we find no reason, which commends it to us, and craves admittance for it,
and though At First we find no reason, which commends it to us, and craves admittance for it,
cc cs p-acp ord pns12 vvb dx n1, r-crq vvz pn31 p-acp pno12, cc vvz n1 p-acp pn31,
(22) sermon (DIV2)
505
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7928
yet because it speaks so friendly to our Infirmities, and helps to raise up that, which we desire to see in its height, we take it upon Trust,
yet Because it speaks so friendly to our Infirmities, and helps to raise up that, which we desire to see in its height, we take it upon Trust,
av c-acp pn31 vvz av j p-acp po12 n1, cc vvz pc-acp vvi a-acp d, r-crq pns12 vvb pc-acp vvi p-acp po31 n1, pns12 vvb pn31 p-acp n1,
(22) sermon (DIV2)
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7929
and beleeve it to be true indeed;
and believe it to be true indeed;
cc vvb pn31 pc-acp vbi j av;
(22) sermon (DIV2)
505
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7930
and stand up, and contend for it, as a part of that Faith, which was once delivered to the Saitns,
and stand up, and contend for it, as a part of that Faith, which was once Delivered to the Saints,
cc vvb a-acp, cc vvi p-acp pn31, c-acp dt n1 pp-f d n1, r-crq vbds a-acp vvn p-acp dt njp2,
(22) sermon (DIV2)
505
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7931
and having this mark of the Righteous, That we sinne, but check our selves in it, we take our selves to be so, righteous persons,
and having this mark of the Righteous, That we sin, but check our selves in it, we take our selves to be so, righteous Persons,
cc vhg d n1 pp-f dt j, cst pns12 vvb, cc-acp vvb po12 n2 p-acp pn31, pns12 vvb po12 n2 pc-acp vbi av, j n2,
(22) sermon (DIV2)
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7932
though we be so ill qualified, that an Impartiall eye beholds it, and findes so much probability,
though we be so ill qualified, that an Impartial eye beholds it, and finds so much probability,
cs pns12 vbb av av-jn vvn, cst dt j n1 vvz pn31, cc vvz av d n1,
(22) sermon (DIV2)
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7933
as points to it, as to the marke of the Beast.
as points to it, as to the mark of the Beast.
c-acp n2 p-acp pn31, c-acp p-acp dt n1 pp-f dt n1.
(22) sermon (DIV2)
505
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7934
It is with many of us, as it was with the slave in Tacitus, who being like Agrippa in outward favour,
It is with many of us, as it was with the slave in Tacitus, who being like Agrippa in outward favour,
pn31 vbz p-acp d pp-f pno12, c-acp pn31 vbds p-acp dt n1 p-acp np1, r-crq vbg av-j np1 p-acp j n1,
(22) sermon (DIV2)
505
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7935
and the linaments of his body, did also take upon him to counterfeit his Person,
and the lineaments of his body, did also take upon him to counterfeit his Person,
cc dt n2 pp-f po31 n1, vdd av vvi p-acp pno31 pc-acp vvi po31 n1,
(22) sermon (DIV2)
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7936
and being askd by Caesar, How he came to be Agrippa, stoutly answered, As thou camest to be Caesar: Nemo non benignus sui Judex, there are but few,
and being asked by Caesar, How he Come to be Agrippa, stoutly answered, As thou camest to be Caesar: Nemo non Benignus sui Judge, there Are but few,
cc vbg vvn p-acp np1, c-crq pns31 vvd pc-acp vbi np1, av-j vvd, c-acp pns21 vvd2 pc-acp vbi np1: np1 fw-fr fw-la fw-la np1, a-acp vbr p-acp d,
(22) sermon (DIV2)
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7937
or none at all, that are not too favourable Judges in their owne cause, and though they be slaves,
or none At all, that Are not too favourable Judges in their own cause, and though they be slaves,
cc pix p-acp d, cst vbr xx av j n2 p-acp po32 d n1, cc cs pns32 vbb n2,
(22) sermon (DIV2)
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7938
and servants unto sinne, yet will be ready to put on the person of a Prince, of a Saint, of a chosen vessell,
and Servants unto sin, yet will be ready to put on the person of a Prince, of a Saint, of a chosen vessel,
cc n2 p-acp n1, av vmb vbi j pc-acp vvi p-acp dt n1 pp-f dt n1, pp-f dt n1, pp-f dt j-vvn n1,
(22) sermon (DIV2)
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7939
and by the help of Imagination, and the frequency of those pleasing, and deceitfull thoughts at last verely beleeve himself to be so;
and by the help of Imagination, and the frequency of those pleasing, and deceitful thoughts At last verily believe himself to be so;
cc p-acp dt n1 pp-f n1, cc dt n1 pp-f d j-vvg, cc j n2 p-acp ord av-j vvi px31 pc-acp vbi av;
(22) sermon (DIV2)
505
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7940
And if reluctancie and regret, and the turning away of the Face of the soule, the Conscience, at the evill we doe, be a marke of a Regenerate man,
And if reluctancy and regret, and the turning away of the Face of the soul, the Conscience, At the evil we do, be a mark of a Regenerate man,
cc cs n1 cc n1, cc dt n-vvg av pp-f dt n1 pp-f dt n1, dt n1, p-acp dt j-jn pns12 vdb, vbb dt n1 pp-f dt vvn n1,
(22) sermon (DIV2)
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7941
then certainly a very Pagan, a Notorious sinner may find this marke about him, and though he commit sinne with greedinesse,
then Certainly a very Pagan, a Notorious sinner may find this mark about him, and though he commit sin with greediness,
av av-j dt j j-jn, dt j n1 vmb vvi d n1 p-acp pno31, cc cs pns31 vvb n1 p-acp n1,
(22) sermon (DIV2)
505
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7942
yet lay him downe, and rest, and sleep upon this conclusion;
yet lay him down, and rest, and sleep upon this conclusion;
av vvb pno31 a-acp, cc n1, cc vvi p-acp d n1;
(22) sermon (DIV2)
505
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7943
That hating sin as he doth, and committing that sinne, which he thinks he hates, his name may be written in Heaven,
That hating since as he does, and committing that sin, which he thinks he hates, his name may be written in Heaven,
cst vvg n1 c-acp pns31 vdz, cc vvg d n1, r-crq pns31 vvz pns31 vvz, po31 n1 vmb vbi vvn p-acp n1,
(22) sermon (DIV2)
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7944
and that he is also one of the Elect.
and that he is also one of the Elect.
cc cst pns31 vbz av crd pp-f dt np1
(22) sermon (DIV2)
505
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7945
But then, to conclude this, A strange thing it may seem, That we should first wound our Conscience,
But then, to conclude this, A strange thing it may seem, That we should First wound our Conscience,
p-acp av, pc-acp vvi d, dt j n1 pn31 vmb vvi, cst pns12 vmd ord vvi po12 n1,
(22) sermon (DIV2)
506
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7946
and then force her to powre in this Balme, first, not hear her speak, and then bring her in to make this plea;
and then force her to pour in this Balm, First, not hear her speak, and then bring her in to make this plea;
cc av vvi pno31 pc-acp vvi p-acp d n1, ord, xx vvi pno31 vvi, cc av vvb pno31 p-acp pc-acp vvi d n1;
(22) sermon (DIV2)
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7947
That we did not Heare her; first to slight and offend her, and then make her our Advocate;That we did not Hear her; First to slight and offend her, and then make her our Advocate;
cst pns12 vdd xx vvb pno31; ord p-acp j cc vvi pno31, cc av vvb pno31 po12 n1;
(22) sermon (DIV2)
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7948
I spake unto you, and you heard not; it is your happinesse; I spoke unto you, and you herd not; it is your happiness;
pns11 vvd p-acp pn22, cc pn22 vvd xx; pn31 vbz po22 n1;
(22) sermon (DIV2)
506
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7949
Had I not spoken, your sinne had been greater then it is, and thus we doe it with lesse danger (Thats our thought) because we first told our selves, That we should not doe it.Had I not spoken, your sin had been greater then it is, and thus we do it with less danger (Thats our Thought) Because we First told our selves, That we should not do it.
vhd pns11 xx vvn, po22 n1 vhd vbn jc cs pn31 vbz, cc av pns12 vdb pn31 p-acp dc n1 (d|vbz po12 n1) c-acp pns12 ord vvd po12 n2, cst pns12 vmd xx vdi pn31.
(22) sermon (DIV2)
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7950
But call our sin what we please, a sinne of Infirmity, or a sinne with a halfe-will, with a Half Consent, with a will, and no will, non mutatur vocabulis vis rerum, words,
But call our since what we please, a sin of Infirmity, or a sin with a halfe-will, with a Half Consent, with a will, and no will, non mutatur vocabulis vis rerum, words,
cc-acp vvb po12 n1 r-crq pns12 vvb, dt n1 pp-f n1, cc dt n1 p-acp dt j, p-acp dt av-jn vvb, p-acp dt vmb, cc dx n1, fw-la fw-la fw-la fw-fr fw-la, n2,
(22) sermon (DIV2)
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7951
and names have no power to change and alter the nature of our sinne, or to abate any degree of its poyson and malignity,
and names have no power to change and altar the nature of our sin, or to abate any degree of its poison and malignity,
cc n2 vhb dx n1 pc-acp vvi cc vvi dt n1 pp-f po12 n1, cc pc-acp vvi d n1 pp-f po31 n1 cc n1,
(22) sermon (DIV2)
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7952
and pretend what we will, NONLATINALPHABET the sentence and Judgement is the Lords, and in his sight,
and pretend what we will, the sentence and Judgement is the lords, and in his sighed,
cc vvb r-crq pns12 vmb, dt n1 cc n1 vbz dt n2, cc p-acp po31 n1,
(22) sermon (DIV2)
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7953
even those sinnes which we doe with reluctancy, and some contention with our selves, and voluntary,
even those Sins which we do with reluctancy, and Some contention with our selves, and voluntary,
av d n2 r-crq pns12 vdb p-acp n1, cc d n1 p-acp po12 n2, cc j-jn,
(22) sermon (DIV2)
506
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7954
and without Repentance bind us over to Death Even of them who sinne, though they check and condemne themselves before the Act, say they would not,
and without Repentance bind us over to Death Even of them who sin, though they check and condemn themselves before the Act, say they would not,
cc p-acp n1 vvb pno12 a-acp p-acp n1 av pp-f pno32 r-crq n1, cs pns32 vvb cc vvi px32 p-acp dt n1, vvb pns32 vmd xx,
(22) sermon (DIV2)
506
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7955
and yet doe it, this Question may be askt, Why will ye die?
and yet do it, this Question may be asked, Why will you die?
cc av vdb pn31, d n1 vmb vbi vvn, q-crq vmb pn22 vvi?
(22) sermon (DIV2)
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7956
We come now to the last pretense, which is commonly taken up by men, who are willing to be evill, We come now to the last pretense, which is commonly taken up by men, who Are willing to be evil,
pns12 vvb av p-acp dt ord n1, r-crq vbz av-j vvn a-acp p-acp n2, r-crq vbr j pc-acp vbi j-jn,
(22) sermon (DIV2)
507
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7957
but not willing to goe under that name; and we shall but touch it; for it will soon fall to pieces with a Touch.
but not willing to go under that name; and we shall but touch it; for it will soon fallen to Pieces with a Touch.
cc-acp xx vvg pc-acp vvi p-acp d n1; cc pns12 vmb cc-acp vvi pn31; c-acp pn31 vmb av vvi p-acp n2 p-acp dt n1.
(22) sermon (DIV2)
507
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7958
And this pretence is made up of a bad will, and a good Intention, or meaning;
And this pretence is made up of a bad will, and a good Intention, or meaning;
cc d n1 vbz vvn a-acp pp-f dt j n1, cc dt j n1, cc n1;
(22) sermon (DIV2)
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7959
which is indeed of a Good will and a bad;
which is indeed of a Good will and a bad;
r-crq vbz av pp-f dt j vmb cc dt j;
(22) sermon (DIV2)
507
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7960
the one being levell'd on the end, the other on the means that lead unto it,
the one being leveled on the end, the other on the means that led unto it,
dt pi vbg vvn p-acp dt n1, dt j-jn p-acp dt n2 cst vvb p-acp pn31,
(22) sermon (DIV2)
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7961
and the one is set up to commend and Authorize the other;
and the one is Set up to commend and Authorise the other;
cc dt crd vbz vvn a-acp pc-acp vvi cc vvb dt j-jn;
(22) sermon (DIV2)
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7962
for, as some think, if the end be faire, it casts a beauty and lustre upon the way that leads to it;
for, as Some think, if the end be fair, it Cast a beauty and lustre upon the Way that leads to it;
p-acp, c-acp d vvb, cs dt n1 vbb j, pn31 vvz dt n1 cc n1 p-acp dt n1 cst vvz p-acp pn31;
(22) sermon (DIV2)
507
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7963
though it be as foule as sinne can make it;
though it be as foul as sin can make it;
cs pn31 vbb a-acp j c-acp n1 vmb vvi pn31;
(22) sermon (DIV2)
507
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7964
and then, when our Will is evill, it is not evill, because it looks further then that evill, to something that is so good, that by its vertue it will transforme,
and then, when our Will is evil, it is not evil, Because it looks further then that evil, to something that is so good, that by its virtue it will transform,
cc av, c-crq po12 n1 vbz j-jn, pn31 vbz xx j-jn, c-acp pn31 vvz jc cs d n-jn, p-acp pi cst vbz av j, cst p-acp po31 n1 pn31 vmb vvi,
(22) sermon (DIV2)
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7965
and change the nature of it, and make it like unto it self.
and change the nature of it, and make it like unto it self.
cc vvi dt n1 pp-f pn31, cc vvi pn31 av-j p-acp pn31 n1.
(22) sermon (DIV2)
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7966
And, if we look into the world, we shall find that nothing hath deceived men more, nothing hath wrought more mischief on the Earth,
And, if we look into the world, we shall find that nothing hath deceived men more, nothing hath wrought more mischief on the Earth,
np1, cs pns12 vvb p-acp dt n1, pns12 vmb vvi cst pix vhz vvn n2 av-dc, pix vhz vvn dc n1 p-acp dt n1,
(22) sermon (DIV2)
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7967
then a groundlesse thought, that that must needs please God, which is done to a good end, with a good mind,
then a groundless Thought, that that must needs please God, which is done to a good end, with a good mind,
cs dt j n1, cst d vmb av vvi np1, r-crq vbz vdn p-acp dt j n1, p-acp dt j n1,
(22) sermon (DIV2)
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7968
and an Ardent Affection and zeal, That of the two Tables, we may break the one, to secure and preserve the other, that we may serve God,
and an ardent Affection and zeal, That of the two Tables, we may break the one, to secure and preserve the other, that we may serve God,
cc dt j n1 cc n1, cst pp-f dt crd n2, pns12 vmb vvi dt pi, pc-acp vvi cc vvi dt n-jn, cst pns12 vmb vvi np1,
(22) sermon (DIV2)
507
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7969
when we break his will, and honour him, when we deface his Image;
when we break his will, and honour him, when we deface his Image;
c-crq pns12 vvb po31 n1, cc vvi pno31, c-crq pns12 vvb po31 n1;
(22) sermon (DIV2)
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7970
that that sin, which may Damne a soule (and the least may doe that) is not considerable,
that that since, which may Damn a soul (and the least may do that) is not considerable,
cst d n1, r-crq vmb vvi dt n1 (cc dt ds vmb vdi d) vbz xx j,
(22) sermon (DIV2)
507
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7971
if we carry it along but in our hopes, to that End, which we have set out with the fair title of Good,
if we carry it along but in our hope's, to that End, which we have Set out with the fair title of Good,
cs pns12 vvb pn31 a-acp p-acp p-acp po12 n2, p-acp cst vvb, r-crq pns12 vhb vvn av p-acp dt j n1 pp-f j,
(22) sermon (DIV2)
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7972
though it may sometimes be a greater sinne, then that which we would make use of, to raise it up.
though it may sometime be a greater sin, then that which we would make use of, to raise it up.
cs pn31 vmb av vbi dt jc n1, av cst r-crq pns12 vmd vvi n1 pp-f, pc-acp vvi pn31 a-acp.
(22) sermon (DIV2)
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7973
But we must suppose it good;
But we must suppose it good;
cc-acp pns12 vmb vvi pn31 j;
(22) sermon (DIV2)
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7974
but yet wee cannot think it can have such a strange, and more then Omnipotent virtue to change every thing,
but yet we cannot think it can have such a strange, and more then Omnipotent virtue to change every thing,
cc-acp av pns12 vmbx vvi pn31 vmb vhi d dt j, cc av-dc cs j n1 pc-acp vvi d n1,
(22) sermon (DIV2)
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7975
even that, which is most contrary to it, into its self, or to make Things not to be what they are,
even that, which is most contrary to it, into its self, or to make Things not to be what they Are,
av cst, r-crq vbz av-ds j-jn p-acp pn31, p-acp po31 n1, cc pc-acp vvi n2 xx pc-acp vbi r-crq pns32 vbr,
(22) sermon (DIV2)
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7976
or at the same time to be both good and Evill. This is but a Sophisme, but a cheat put upon us by the Devill;
or At the same time to be both good and Evil. This is but a Sophism, but a cheat put upon us by the devil;
cc p-acp dt d n1 pc-acp vbi d j cc j-jn. d vbz p-acp dt n1, cc-acp dt n1 vvd p-acp pno12 p-acp dt n1;
(22) sermon (DIV2)
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7977
for there be two things to make up a good Intention, or else it is not good;
for there be two things to make up a good Intention, or Else it is not good;
c-acp pc-acp vbi crd n2 pc-acp vvi a-acp dt j n1, cc av pn31 vbz xx j;
(22) sermon (DIV2)
507
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7978
First it must be levell'd to a right and warrantable end, and then carried to it in a due and orderly course, by those means which are fitted and proportioned to that end;
First it must be leveled to a right and warrantable end, and then carried to it in a due and orderly course, by those means which Are fitted and proportioned to that end;
ord pn31 vmb vbi vvn p-acp dt n-jn cc j n1, cc av vvd p-acp pn31 p-acp dt j-jn cc j n1, p-acp d n2 r-crq vbr vvn cc vvn p-acp d n1;
(22) sermon (DIV2)
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7979
and sure sinne is so unlike to that which is good, that it were easier to dissolve the Earth,
and sure sin is so unlike to that which is good, that it were Easier to dissolve the Earth,
cc j n1 vbz av av-j p-acp d r-crq vbz j, cst pn31 vbdr jc pc-acp vvi dt n1,
(22) sermon (DIV2)
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7980
and then set it upon its pillars againe, then to draw them to such a subordination,
and then Set it upon its pillars again, then to draw them to such a subordination,
cc av vvd pn31 p-acp po31 n2 av, av pc-acp vvi pno32 p-acp d dt n1,
(22) sermon (DIV2)
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7981
as to serve to advance one another;
as to serve to advance one Another;
c-acp pc-acp vvi pc-acp vvi pi j-jn;
(22) sermon (DIV2)
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7982
what a strange sight would it be, to see such a figge grow on such a Thistle, to see one evill Spirit drive out another, which commonly brings in seven worse then himself;
what a strange sighed would it be, to see such a fig grow on such a Thistle, to see one evil Spirit drive out Another, which commonly brings in seven Worse then himself;
q-crq dt j n1 vmd pn31 vbi, pc-acp vvi d dt n1 vvb p-acp d dt n1, pc-acp vvi pi j-jn n1 vvi av j-jn, r-crq av-j vvz p-acp crd jc cs px31;
(22) sermon (DIV2)
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7983
to see Religion brought into the World upon the Devills shoulders? Besides, every thing that is good,
to see Religion brought into the World upon the Devils shoulders? Beside, every thing that is good,
pc-acp vvi n1 vvn p-acp dt n1 p-acp dt ng1 n2? p-acp, d n1 cst vbz j,
(22) sermon (DIV2)
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7984
whether it be a naturall Good, or a Civill good, or a Divine good, hath its proper and peculiar means ordained and fitted to it, either to procure or preserve it;
whither it be a natural Good, or a Civil good, or a Divine good, hath its proper and peculiar means ordained and fitted to it, either to procure or preserve it;
cs pn31 vbb dt j j, cc dt j j, cc dt j-jn j, vhz po31 j cc j n2 vvn cc vvn p-acp pn31, av-d pc-acp vvi cc vvi pn31;
(22) sermon (DIV2)
507
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7985
If I desire Health, Temperance and a good diet are the means; If I would have food and raymeant? Industry is the meanes;
If I desire Health, Temperance and a good diet Are the means; If I would have food and raymeant? Industry is the means;
cs pns11 vvb n1, n1 cc dt j n1 vbr dt n2; cs pns11 vmd vhi n1 cc j? n1 vbz dt n2;
(22) sermon (DIV2)
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7986
If I would keep my friend; Fidelity is the means; If I would have a well-ordered Family; Discipline is the means;
If I would keep my friend; Fidis is the means; If I would have a well-ordered Family; Discipline is the means;
cs pns11 vmd vvi po11 n1; n1 vbz dt n2; cs pns11 vmd vhi dt j n1; n1 vbz dt n2;
(22) sermon (DIV2)
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7987
if I would establish a Common-Wealth; Justice is the means;
if I would establish a commonwealth; justice is the means;
cs pns11 vmd vvi dt n1; n1 vbz dt n2;
(22) sermon (DIV2)
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7988
That, That alone will uphold it, saith Solomon, who was the wisest of Kings, and knew the fittest means for that end;
That, That alone will uphold it, Says Solomon, who was the Wisest of Kings, and knew the Fittest means for that end;
cst, cst av-j vmb vvi pn31, vvz np1, r-crq vbds dt js pp-f n2, cc vvd dt js n2 p-acp d n1;
(22) sermon (DIV2)
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7989
but who ever heard of any use that sinne was ever of? what end can that be proportioned to? if there be any, 'tis not worth the nameing;
but who ever herd of any use that sin was ever of? what end can that be proportioned to? if there be any, it's not worth the naming;
cc-acp q-crq av vvn pp-f d n1 cst n1 vbds av pp-f? q-crq n1 vmb d vbi vvn p-acp? cs pc-acp vbb d, pn31|vbz xx j dt n-vvg;
(22) sermon (DIV2)
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7990
the end of it is Damnation. Run to and fro the Earth, look about in every corner of the universe, search all the Records from Adam to this moment, you shall never find any other:
the end of it is Damnation. Run to and from the Earth, look about in every corner of the universe, search all the Records from Adam to this moment, you shall never find any other:
dt n1 pp-f pn31 vbz n1. vvn p-acp cc p-acp dt n1, vvb a-acp p-acp d n1 pp-f dt n1, vvb d dt n2 p-acp np1 p-acp d n1, pn22 vmb av-x vvi d n-jn:
(22) sermon (DIV2)
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7991
For our Health, it destroys it, strikes us in the very Gates of life, Cutts us off in the midst of our dayes,
For our Health, it Destroys it, strikes us in the very Gates of life, Cuts us off in the midst of our days,
c-acp po12 n1, pn31 vvz pn31, vvz pno12 p-acp dt j n2 pp-f n1, vvz pno12 a-acp p-acp dt n1 pp-f po12 n2,
(22) sermon (DIV2)
507
Page 263
7992
and Tumbles our Gray Haires with sorrow into the Grave;
and Tumbles our Grey Hairs with sorrow into the Grave;
cc vvz po12 j-jn n2 p-acp n1 p-acp dt j;
(22) sermon (DIV2)
507
Page 263
7993
For this many are weak and sick amongst us, and many are asleep. For our food, it makes it gravell in our mouths, For this many Are weak and sick among us, and many Are asleep. For our food, it makes it gravel in our mouths,
p-acp d d vbr j cc j p-acp pno12, cc d vbr j. p-acp po12 n1, pn31 vvz pn31 n1 p-acp po12 n2,
(22) sermon (DIV2)
507
Page 263
7994
and strips us of our rayment, and drives us amongst Swine. For Friendship: It may tie a knot, but it will fly in pieces of it self;
and strips us of our raiment, and drives us among Swine. For Friendship: It may tie a knot, but it will fly in Pieces of it self;
cc vvz pno12 pp-f po12 n1, cc vvz pno12 p-acp n1. p-acp n1: pn31 vmb vvi dt n1, cc-acp pn31 vmb vvi p-acp n2 pp-f pn31 n1;
(22) sermon (DIV2)
507
Page 263
7995
for the friendship of evill men is as false and deceitfull as themselves. For our Families:
for the friendship of evil men is as false and deceitful as themselves. For our Families:
p-acp dt n1 pp-f j-jn n2 vbz a-acp j cc j p-acp px32. p-acp po12 n2:
(22) sermon (DIV2)
507
Page 263
7996
It raises a Tempest even in these Basons, these little bodies, these petty resemblances of a Republick.
It raises a Tempest even in these Basons, these little bodies, these Petty resemblances of a Republic.
pn31 vvz dt n1 av p-acp d n2, d j n2, d j n2 pp-f dt n1.
(22) sermon (DIV2)
507
Page 263
7997
It sets Father against Sonne, and sonne against Father, makes a servant a Traytor, and raises enemies within doores,It sets Father against Son, and son against Father, makes a servant a Traitor, and raises enemies within doors,
pn31 vvz n1 p-acp n1, cc n1 p-acp n1, vvz dt n1 dt n1, cc vvz n2 p-acp n2,
(22) sermon (DIV2)
507
Page 263
7998
and draws out a Battalio in a Cottage. For Common-wealths:
and draws out a Battalion in a Cottage. For Commonwealths:
cc vvz av dt n1 p-acp dt n1. p-acp n2:
(22) sermon (DIV2)
507
Page 263
7999
the least sinne may sooner overthrow them, then the greatest set them up, and of all their Glories, they cannot shew any one of them, that was brought in by either:
the least sin may sooner overthrow them, then the greatest Set them up, and of all their Glories, they cannot show any one of them, that was brought in by either:
dt ds n1 vmb av-c vvi pno32, cs dt js vvi pno32 a-acp, cc pp-f d po32 n2, pns32 vmbx vvi d crd pp-f pno32, cst vbds vvn p-acp p-acp d:
(22) sermon (DIV2)
507
Page 263
8000
It may raise them for a time perhaps, to some height, butthen it gets up above them, lies heavy upon them,
It may raise them for a time perhaps, to Some height, butthen it gets up above them, lies heavy upon them,
pn31 vmb vvi pno32 p-acp dt n1 av, p-acp d n1, vvb pn31 vvz a-acp p-acp pno32, vvz j p-acp pno32,
(22) sermon (DIV2)
507
Page 263
8001
and presseth them downe, breaks them to pieces, and Buries them in their Rubbish;
and Presseth them down, breaks them to Pieces, and Buries them in their Rubbish;
cc vvz pno32 a-acp, vvz pno32 p-acp n2, cc vvz pno32 p-acp po32 n1;
(22) sermon (DIV2)
507
Page 263
8002
this it doth, and shall that which can doe nothing, but worke desolation, be a fit prop for Religion to leane on,
this it does, and shall that which can do nothing, but work desolation, be a fit prop for Religion to lean on,
d pn31 vdz, cc vmb d r-crq vmb vdi pix, cc-acp vvb n1, vbb dt j n1 p-acp n1 pc-acp vvi a-acp,
(22) sermon (DIV2)
507
Page 263
8003
when shee seems to sink, or to bring her back, when the voice is, that she is gone out of our Coasts? Can evill be fitt for any Thing,
when she seems to sink, or to bring her back, when the voice is, that she is gone out of our Coasts? Can evil be fit for any Thing,
c-crq pns31 vvz pc-acp vvi, cc pc-acp vvi pno31 av, c-crq dt n1 vbz, cst pns31 vbz vvn av pp-f po12 n2? vmb j-jn vbb j p-acp d n1,
(22) sermon (DIV2)
507
Page 263
8004
but that which is like it? But we are told Tale critopus tuum, qualis Intentio;
but that which is like it? But we Are told Tale critopus tuum, qualis Intentio;
cc-acp cst r-crq vbz av-j pn31? cc-acp pns12 vbr vvn n1 fw-la fw-la, fw-la fw-la;
(22) sermon (DIV2)
507
Page 263
8005
that our work doth follow the Nature, and quality of our Intention; True, if the Intention be Evill; that our work does follow the Nature, and quality of our Intention; True, if the Intention be Evil;
cst po12 n1 vdz vvi dt n1, cc n1 pp-f po12 n1; j, cs dt n1 vbb j-jn;
(22) sermon (DIV2)
508
Page 263
8006
If I build a Church to set up Idolls; If I build a colledge to perpetuate my name;
If I built a Church to Set up Idols; If I built a college to perpetuate my name;
cs pns11 vvb dt n1 pc-acp vvi a-acp n2; cs pns11 vvb dt n1 pc-acp vvi po11 n1;
(22) sermon (DIV2)
508
Page 263
8007
If I be very holy on the sudden, and pay my vow to usury, a Crown;
If I be very holy on the sudden, and pay my Voelli to Usury, a Crown;
cs pns11 vbb av j p-acp dt j, cc vvi po11 n1 p-acp n1, dt n1;
(22) sermon (DIV2)
508
Page 264
8008
if I do a good act in it self, for some evil end, for then the intention alters,
if I do a good act in it self, for Some evil end, for then the intention alters,
cs pns11 vdb dt j n1 p-acp pn31 n1, p-acp d j-jn n1, c-acp cs dt n1 vvz,
(22) sermon (DIV2)
508
Page 264
8009
and changes the Nature of it, and makes it like unto it self;
and changes the Nature of it, and makes it like unto it self;
cc vvz dt n1 pp-f pn31, cc vvz pn31 av-j p-acp pn31 n1;
(22) sermon (DIV2)
508
Page 264
8010
and the reason is plain, because any one bad Circumstance is enough to make an Action evil,
and the reason is plain, Because any one bad Circumstance is enough to make an Actium evil,
cc dt n1 vbz j, c-acp d crd j n1 vbz av-d pc-acp vvi dt n1 j-jn,
(22) sermon (DIV2)
508
Page 264
8031
nor the distaste, and reluctancy of our minde, nor can a good intention name that will good, which is fixt on evil,
nor the distaste, and reluctancy of our mind, nor can a good intention name that will good, which is fixed on evil,
ccx dt n1, cc n1 pp-f po12 n1, ccx vmb dt j n1 n1 cst vmb j, r-crq vbz vvn p-acp n-jn,
(22) sermon (DIV2)
509
Page 264
8011
but bonum ex causâ intergrâ the concurrence of all is required to denominate it good, multa non illcitavitiat animus, the minde and intention doth bring in a guilt upon those Actions which are otherwise lawful,
but bonum ex causâ intergrâ the concurrence of all is required to denominate it good, Multa non illcitavitiat animus, the mind and intention does bring in a guilt upon those Actions which Are otherwise lawful,
cc-acp fw-la fw-la fw-la fw-la dt n1 pp-f d vbz vvn pc-acp vvi pn31 j, fw-la fw-fr fw-la n1, dt n1 cc n1 vdz vvi p-acp dt n1 p-acp d n2 r-crq vbr av j,
(22) sermon (DIV2)
508
Page 264
8012
but cannot make that just, which is forbidden; cannot answer for the breach of a Law:
but cannot make that just, which is forbidden; cannot answer for the breach of a Law:
cc-acp vmbx vvi d j, r-crq vbz vvn; vmbx vvi p-acp dt n1 pp-f dt n1:
(22) sermon (DIV2)
508
Page 264
8013
Briefly a good intention and a good action may be joyned together, and be one, nor can they be good but in this conjunction;
Briefly a good intention and a good actium may be joined together, and be one, nor can they be good but in this conjunction;
av-j dt j n1 cc dt j n1 vmb vbi vvn av, cc vbi pi, ccx vmb pns32 vbb j p-acp p-acp d n1;
(22) sermon (DIV2)
508
Page 264
8014
but to joyn a good intention to a bad action is with Mezentius in the Poet, to tie a living Body to a Carcase, it may colour indeed,
but to join a good intention to a bad actium is with Mezentius in the Poet, to tie a living Body to a Carcase, it may colour indeed,
cc-acp pc-acp vvi dt j n1 p-acp dt j n1 vbz p-acp np1 p-acp dt n1, pc-acp vvi dt j-vvg n1 p-acp dt n1, pn31 vmb vvi av,
(22) sermon (DIV2)
508
Page 264
8015
and hide a bad Action, but it cannot consecrate it; it may disguise a man of Belial, but it cannot make him a Saint;
and hide a bad Actium, but it cannot consecrate it; it may disguise a man of Belial, but it cannot make him a Saint;
cc vvi dt j n1, cc-acp pn31 vmbx vvi pn31; pn31 vmb vvi dt n1 pp-f np1, p-acp pn31 vmbx vvi pno31 dt n1;
(22) sermon (DIV2)
508
Page 264
8016
it may be as a Ticket, or a passe to carry a wicked man to the end which he sets up,
it may be as a Ticket, or a pass to carry a wicked man to the end which he sets up,
pn31 vmb vbi p-acp dt n1, cc dt n1 pc-acp vvi dt j n1 p-acp dt n1 r-crq pns31 vvz a-acp,
(22) sermon (DIV2)
508
Page 264
8017
and there leave him more secure, (it may be) but without doubt, more wicked then before:
and there leave him more secure, (it may be) but without doubt, more wicked then before:
cc pc-acp vvi pno31 av-dc j, (pn31 vmb vbi) cc-acp p-acp n1, av-dc j cs a-acp:
(22) sermon (DIV2)
508
Page 264
8018
For Murder now hath no voice; Faction is Devotion, Sacriledge is zeal, all is well, because we mean well;
For Murder now hath no voice; Faction is Devotion, Sacrilege is zeal, all is well, Because we mean well;
p-acp n1 av vhz dx n1; n1 vbz n1, n1 vbz n1, d vbz av, c-acp pns12 vvb av;
(22) sermon (DIV2)
508
Page 264
8019
we fix up a good intention in our fancy, and that is our pole-star, and having that in our eye, we may steer our course,
we fix up a good intention in our fancy, and that is our polestar, and having that in our eye, we may steer our course,
pns12 vvb a-acp dt j n1 p-acp po12 n1, cc d vbz po12 n1, cc vhg d p-acp po12 n1, pns12 vmb vvi po12 n1,
(22) sermon (DIV2)
508
Page 264
8020
as we please, and buldge, but swell our sayles, and bear forward boldly, till at last we are carried upon that rock, which sinks us for ever; and therefore to conclude this;
as we please, and buldge, but swell our sails, and bear forward boldly, till At last we Are carried upon that rock, which sinks us for ever; and Therefore to conclude this;
c-acp pns12 vvb, cc vvi, cc-acp vvb po12 n2, cc vvi av-j av-j, c-acp p-acp ord pns12 vbr vvn p-acp d n1, r-crq vvz pno12 p-acp av; cc av pc-acp vvi d;
(22) sermon (DIV2)
508
Page 264
8021
a good intention cannot pull out the sting from death, nor the guilt from sin, but if we sin, though it be with an honest minde, we sin voluntarily;
a good intention cannot pull out the sting from death, nor the guilt from since, but if we sin, though it be with an honest mind, we sin voluntarily;
dt j n1 vmbx vvi av dt n1 p-acp n1, ccx dt n1 p-acp n1, cc-acp cs pns12 vvb, cs pn31 vbb p-acp dt j n1, pns12 vvb av-jn;
(22) sermon (DIV2)
508
Page 264
8022
in brief, though we know it not to be a sin; though from the Tribunal of conscience we check our selves before we commit it;
in brief, though we know it not to be a since; though from the Tribunal of conscience we check our selves before we commit it;
p-acp j, cs pns12 vvb pn31 xx pc-acp vbi dt n1; cs p-acp dt n1 pp-f n1 pns12 vvb po12 n2 c-acp pns12 vvb pn31;
(22) sermon (DIV2)
508
Page 264
8023
though we do evil but intend good, though we see it not, though we approve it not,
though we do evil but intend good, though we see it not, though we approve it not,
cs pns12 vdb av-jn p-acp vvi j, cs pns12 vvb pn31 xx, cs pns12 vvb pn31 xx,
(22) sermon (DIV2)
508
Page 264
8024
though we intend it not as evil, yet evil it is, and a voluntary evil,
though we intend it not as evil, yet evil it is, and a voluntary evil,
cs pns12 vvb pn31 xx c-acp j-jn, av j-jn pn31 vbz, cc dt j-jn n-jn,
(22) sermon (DIV2)
508
Page 264
8025
and without repentance hath no better wages then death, and this expostulation may be put up to us Quare moriemini? Why will ye die? for we cannot say,
and without Repentance hath no better wages then death, and this expostulation may be put up to us Quare Die? Why will you die? for we cannot say,
cc p-acp n1 vhz dx jc n2 cs n1, cc d n1 vmb vbi vvn a-acp p-acp pno12 fw-la fw-la? q-crq vmb pn22 vvi? c-acp pns12 vmbx vvi,
(22) sermon (DIV2)
508
Page 264
8026
but they are willing to die, who make such hast to the pit of ruine,
but they Are willing to die, who make such haste to the pit of ruin,
cc-acp pns32 vbr j pc-acp vvi, r-crq vvb d n1 p-acp dt n1 pp-f n1,
(22) sermon (DIV2)
508
Page 264
8027
and in their swift and eager pursuit of death, do but cast back a faint look toward the land of the living.
and in their swift and eager pursuit of death, do but cast back a faint look towards the land of the living.
cc p-acp po32 j cc j n1 pp-f n1, vdb p-acp vvi av dt j n1 p-acp dt n1 pp-f dt n-vvg.
(22) sermon (DIV2)
508
Page 264
8028
We must now draw towards a conclusion, and we must conclude and shut up all,
We must now draw towards a conclusion, and we must conclude and shut up all,
pns12 vmb av vvi p-acp dt n1, cc pns12 vmb vvi cc vvi a-acp d,
(22) sermon (DIV2)
509
Page 264
8029
even death it self in the will of man, we cannot lay it upon any natural weaknesse;
even death it self in the will of man, we cannot lay it upon any natural weakness;
av n1 pn31 n1 p-acp dt n1 pp-f n1, pns12 vmbx vvi pn31 p-acp d j n1;
(22) sermon (DIV2)
509
Page 264
8030
nor upon the want of grace and Asistance: we cannot plead ignorance;
nor upon the want of grace and Assistance: we cannot plead ignorance;
ccx p-acp dt n1 pp-f n1 cc n1: pns12 vmbx vvi n1;
(22) sermon (DIV2)
509
Page 264
8032
nor the means which we use commend and secure that end, which is the work of sin,
nor the means which we use commend and secure that end, which is the work of since,
ccx dt n2 r-crq pns12 vvb vvi cc vvi d n1, r-crq vbz dt n1 pp-f n1,
(22) sermon (DIV2)
509
Page 264
8033
and hath death waiting upon it:
and hath death waiting upon it:
cc vhz n1 vvg p-acp pn31:
(22) sermon (DIV2)
509
Page 264
8034
if we die we can finde no other answer to this question, Why will ye die? but that which is not worth the putting up;
if we die we can find no other answer to this question, Why will you die? but that which is not worth the putting up;
cs pns12 vvb pns12 vmb vvi dx j-jn n1 p-acp d n1, q-crq vmb pn22 vvi? p-acp cst r-crq vbz xx j dt vvg a-acp;
(22) sermon (DIV2)
509
Page 264
8035
'tis quiavolumus, because we will die. Take all the weaknesse, or corruption of our nature; look upon that inexhaustible sountain of Grace, but as we think, dryed up:
it's quiavolumus, Because we will die. Take all the weakness, or corruption of our nature; look upon that inexhaustible sountain of Grace, but as we think, dried up:
pn31|vbz fw-la, c-acp pns12 vmb vvi. vvb d dt n1, cc n1 pp-f po12 n1; vvb p-acp d j n1 pp-f n1, cc-acp c-acp pns12 vvb, vvd a-acp:
(22) sermon (DIV2)
509
Page 264
8036
take the darknesse of our understanding, the cloud is from the will; Nolumus intelligere: we will not understand;
take the darkness of our understanding, the cloud is from the will; Nolumus intelligere: we will not understand;
vvb dt n1 pp-f po12 n1, dt n1 vbz p-acp dt n1; fw-la fw-la: pns12 vmb xx vvi;
(22) sermon (DIV2)
509
Page 265
8037
take all those sad symptomes, and prognosticks of death, a wandring unruly fancy; 'tis the will whiffs it about, turbulent passions;
take all those sad symptoms, and Prognostics of death, a wandering unruly fancy; it's the will whiffs it about, turbulent passion;
vvb d d j n2, cc n2 pp-f n1, dt j-vvg j n1; pn31|vbz dt n1 n2 pn31 a-acp, j n2;
(22) sermon (DIV2)
509
Page 265
8038
the tempest is from the will, etiam quod invitus facere videor, si facio, voluntate facio, even that which I do with some reluctancy,
the tempest is from the will, etiam quod Unwillingly facere videor, si facio, voluntate facio, even that which I do with Some reluctancy,
dt n1 vbz p-acp dt n1, fw-la fw-la fw-la fw-la fw-it, fw-mi fw-la, fw-la fw-la, av cst r-crq pns11 vdb p-acp d n1,
(22) sermon (DIV2)
509
Page 265
8039
if I do it, I do it willingly: all provocations, and incitements imaginable being supposed: no love, no fear, no anger;
if I do it, I do it willingly: all provocations, and incitements imaginable being supposed: no love, no Fear, no anger;
cs pns11 vdb pn31, pns11 vdb pn31 av-j: d n2, cc n2 j vbg vvn: dx n1, dx n1, dx n1;
(22) sermon (DIV2)
509
Page 265
8040
not the devil himself can determine the will, or force us into action, and if we die, it is quia volumus because we will die;
not the Devil himself can determine the will, or force us into actium, and if we die, it is quia volumus Because we will die;
xx dt n1 px31 vmb vvi dt n1, cc vvb pno12 p-acp n1, cc cs pns12 vvb, pn31 vbz fw-la fw-la p-acp pns12 vmb vvi;
(22) sermon (DIV2)
509
Page 265
8041
If death be the conclusion, that which infers it, is the will of man, which brought sin and death into the world.
If death be the conclusion, that which infers it, is the will of man, which brought since and death into the world.
cs n1 vbb dt n1, cst r-crq vvz pn31, vbz dt n1 pp-f n1, r-crq vvd n1 cc n1 p-acp dt n1.
(22) sermon (DIV2)
509
Page 265
8042
And this may seem strange, that any should be willing to die. Ask the prophanest person living, that hath sold himself to wickednesse;
And this may seem strange, that any should be willing to die. Ask the profanest person living, that hath sold himself to wickedness;
cc d vmb vvi j, cst d vmd vbi j pc-acp vvi. vvb dt vv2 n1 n1, cst vhz vvn px31 p-acp n1;
(22) sermon (DIV2)
510
Page 265
8043
and so is even bound over to death, and he will tell you, he is willing to be saved;
and so is even bound over to death, and he will tell you, he is willing to be saved;
cc av vbz av vvn a-acp p-acp n1, cc pns31 vmb vvi pn22, pns31 vbz j pc-acp vbi vvn;
(22) sermon (DIV2)
510
Page 265
8044
heaven is his wish, and eternal happines his desire; as for death, the Remembrance of it is bitter unto him:
heaven is his wish, and Eternal happiness his desire; as for death, the Remembrance of it is bitter unto him:
n1 vbz po31 n1, cc j n1 po31 n1; c-acp p-acp n1, dt n1 pp-f pn31 vbz j p-acp pno31:
(22) sermon (DIV2)
510
Page 265
8045
death? if you do but name it, he trembles; The Glutton is greedy after meat, but loathes a disease;
death? if you do but name it, he trembles; The Glutton is greedy After meat, but Loathes a disease;
n1? cs pn22 vdb p-acp vvi pn31, pns31 vvz; dt n1 vbz j p-acp n1, cc-acp vvz dt n1;
(22) sermon (DIV2)
510
Page 265
8046
the wanton seeks out pleasures, but not those evils they carry with them under their wing;
the wanton seeks out pleasures, but not those evils they carry with them under their wing;
dt j-jn vvz av n2, cc-acp xx d n2-jn pns32 vvi p-acp pno32 p-acp po32 n1;
(22) sermon (DIV2)
510
Page 265
8047
the Revenger would wash his feet in the blood of his enemy, but not be drownd in't;
the Revenger would wash his feet in the blood of his enemy, but not be drowned in't;
dt n1 vmd vvi po31 n2 p-acp dt n1 pp-f po31 n1, cc-acp xx vbi vvn p-acp|pn31;
(22) sermon (DIV2)
510
Page 265
8048
the Thief would steal, but would not grinde in the prison; but the Philosopher will tell us NONLATINALPHABET, the beginning of all these is in the will;
the Thief would steal, but would not grind in the prison; but the Philosopher will tell us, the beginning of all these is in the will;
dt n1 vmd vvi, cc-acp vmd xx vvi p-acp dt n1; cc-acp dt n1 vmb vvi pno12, dt n1 pp-f d d vbz p-acp dt n1;
(22) sermon (DIV2)
510
Page 265
8049
and he that will be intemperate, will surfet; he that will be wanton will be weak;
and he that will be intemperate, will surfeit; he that will be wanton will be weak;
cc pns31 cst vmb vbi j, vmb vvi; pns31 cst vmb vbi j-jn n1 vbb j;
(22) sermon (DIV2)
510
Page 265
8050
he that taketh the sword will perish by the sword;
he that Takes the sword will perish by the sword;
pns31 cst vvz dt n1 vmb vvi p-acp dt n1;
(22) sermon (DIV2)
510
Page 265
8051
he that will spoil, will be spoiled, and he that will sin will die, every mans death is a voluntary act, not NONLATINALPHABET out of any natural appetite to perish,
he that will spoil, will be spoiled, and he that will since will die, every men death is a voluntary act, not out of any natural appetite to perish,
pns31 cst vmb vvi, vmb vbi vvn, cc pns31 cst vmb n1 vmb vvi, d ng1 n1 vbz dt j-jn n1, xx av pp-f d j n1 pc-acp vvi,
(22) sermon (DIV2)
510
Page 265
8052
but NONLATINALPHABET by his own choice, who did chuse it, though not in se, not in itself, which is so terrible,
but by his own choice, who did choose it, though not in se, not in itself, which is so terrible,
cc-acp p-acp po31 d n1, r-crq vdd vvi pn31, cs xx p-acp fw-la, xx p-acp px31, r-crq vbz av j,
(22) sermon (DIV2)
510
Page 265
8053
but in causis, as the Schools speak, in its causes, in those sins in which it is bound up,
but in Causis, as the Schools speak, in its Causes, in those Sins in which it is bound up,
cc-acp p-acp fw-la, p-acp dt n2 vvb, p-acp po31 n2, p-acp d n2 p-acp r-crq pn31 vbz vvn a-acp,
(22) sermon (DIV2)
510
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8054
and from which it cannot be fevered, for sin carries it in its womb, and if we sin we are condemned, and dead already;
and from which it cannot be fevered, for since carries it in its womb, and if we sin we Are condemned, and dead already;
cc p-acp r-crq pn31 vmbx vbi vvn, p-acp n1 vvz pn31 p-acp po31 n1, cc cs pns12 vvb pns12 vbr vvn, cc j av;
(22) sermon (DIV2)
510
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8055
we may see it smile upon us in some alluring pleasure, we may see it glitter in a piece of Gold,
we may see it smile upon us in Some alluring pleasure, we may see it glitter in a piece of Gold,
pns12 vmb vvi pn31 vvi p-acp pno12 p-acp d j-vvg n1, pns12 vmb vvi pn31 j p-acp dt n1 pp-f n1,
(22) sermon (DIV2)
510
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8056
or wooe us in the rayes of Beauty, but every smile, every resplendency, every raie is a dart, and strikes us through.
or woo us in the rays of Beauty, but every smile, every resplendency, every ray is a dart, and strikes us through.
cc vvb pno12 p-acp dt n2 pp-f n1, cc-acp d n1, d n1, d n1 vbz dt n1, cc vvz pno12 p-acp.
(22) sermon (DIV2)
510
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8057
Why will ye die? why? the holy Ghost is high, and full in the expressing it; Amamus mortem; we love death;Why will you die? why? the holy Ghost is high, and full in the expressing it; Amamus mortem; we love death;
q-crq vmb pn22 vvi? q-crq? dt j n1 vbz j, cc j p-acp dt vvg pn31; fw-la fw-la; pns12 vvb n1;
(22) sermon (DIV2)
510
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8058
Prov. 8. and the last. v. and love, saith the Father, is vehemens voluntas, a vehement, and an Active will;Curae 8. and the last. v. and love, Says the Father, is Violent Voluntas, a vehement, and an Active will;
np1 crd cc dt ord. n1 cc n1, vvz dt n1, vbz ng2 n2, dt j, cc dt j n1;
(22) sermon (DIV2)
510
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8059
it is said to have wings, and to flie to its object, but it needs them not,
it is said to have wings, and to fly to its Object, but it needs them not,
pn31 vbz vvn pc-acp vhi n2, cc pc-acp vvi p-acp po31 n1, cc-acp pn31 vvz pno32 xx,
(22) sermon (DIV2)
510
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for it is ever with it; the covetous is kneaded in with the world; they are but one lump:
for it is ever with it; the covetous is kneaded in with the world; they Are but one lump:
c-acp pn31 vbz av p-acp pn31; dt j vbz vvn p-acp p-acp dt n1; pns32 vbr cc-acp crd n1:
(22) sermon (DIV2)
510
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8061
It is his God, one in him, and he in it. The wanton calls his strumpet his soul;
It is his God, one in him, and he in it. The wanton calls his strumpet his soul;
pn31 vbz po31 n1, pi p-acp pno31, cc pns31 p-acp pn31. dt j-jn vvz po31 n1 po31 n1;
(22) sermon (DIV2)
510
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8062
and when she departeth from him, he is dead; the ambitious feeds on honour, as 'tis said Camelions do on air; a disgrace kill him;
and when she departeth from him, he is dead; the ambitious feeds on honour, as it's said Chameleons do on air; a disgrace kill him;
cc c-crq pns31 vvz p-acp pno31, pns31 vbz j; dt j vvz p-acp n1, c-acp pn31|vbz vvn n2 vdb p-acp n1; dt n1 vvb pno31;
(22) sermon (DIV2)
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amamus mortem, we love death, which implies a kind of union, and connaturality and complacency in death.amamus mortem, we love death, which Implies a kind of Union, and connaturality and complacency in death.
fw-la fw-la, pns12 vvb n1, r-crq vvz dt n1 pp-f n1, cc n1 cc n1 p-acp n1.
(22) sermon (DIV2)
510
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Again, exultamus rebus pessimis Prov. 2.14. we rejoyce and delight in evil;
Again, exultamus rebus pessimis Curae 2.14. we rejoice and delight in evil;
av, fw-la fw-la fw-la np1 crd. pns12 vvb cc vvi p-acp j-jn;
(22) sermon (DIV2)
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8065
Ecstasim patimur, so some render it, we are transported beyond our selves, we talk of it, we dream of it, we sweat for it, we fight for it, we travel for it, we triumph in it, we have a kind of traunce,Ecstasim patimur, so Some render it, we Are transported beyond our selves, we talk of it, we dream of it, we sweat for it, we fight for it, we travel for it, we triumph in it, we have a kind of trance,
np1 fw-la, av d vvb pn31, pns12 vbr vvn p-acp po12 n2, pns12 vvb pp-f pn31, pns12 vvb pp-f pn31, pns12 vvb p-acp pn31, pns12 vvb p-acp pn31, pns12 vvb p-acp pn31, pns12 vvb p-acp pn31, pns12 vhb dt n1 pp-f n1,
(22) sermon (DIV2)
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and transformation, we have a Jubile in sin, and we are carried delicately, and with triumph to our death;
and transformation, we have a Jubilee in since, and we Are carried delicately, and with triumph to our death;
cc n1, pns12 vhb dt n1 p-acp n1, cc pns12 vbr vvn av-j, cc p-acp n1 p-acp po12 n1;
(22) sermon (DIV2)
510
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8067
Nay, further yet, we are said to make a covenant with Death, Isai. 29.15. we joyn with it, and help it, to destroy our selves;
Nay, further yet, we Are said to make a Covenant with Death, Isaiah 29.15. we join with it, and help it, to destroy our selves;
uh-x, jc av, pns12 vbr vvn pc-acp vvi dt n1 p-acp n1, np1 crd. pns12 vvb p-acp pn31, cc vvb pn31, pc-acp vvi po12 n2;
(22) sermon (DIV2)
510
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as Iehoshaphat said to Ahab, I am as thou art, and my people;
as Jehoshaphat said to Ahab, I am as thou art, and my people;
c-acp np1 vvd p-acp np1, pns11 vbm c-acp pns21 vb2r, cc po11 n1;
(22) sermon (DIV2)
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as thy people, we have the same friends, and the same enemies, we love that, that upholds its dominion,as thy people, we have the same Friends, and the same enemies, we love that, that upholds its dominion,
p-acp po21 n1, pns12 vhb dt d n2, cc dt d n2, pns12 vvb cst, cst vvz po31 n1,
(22) sermon (DIV2)
510
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and we fight against that, that would destroy it, we strengthen and harden our selves against the light of Nature,
and we fight against that, that would destroy it, we strengthen and harden our selves against the Light of Nature,
cc pns12 vvb p-acp d, cst vmd vvi pn31, pns12 vvb cc vvi po12 n2 p-acp dt n1 pp-f n1,
(22) sermon (DIV2)
510
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and the light of grace, against Gods, whispers, and against his loud calls, against his exhortations,
and the Light of grace, against God's, whispers, and against his loud calls, against his exhortations,
cc dt n1 pp-f n1, p-acp n2, n2, cc p-acp po31 j vvz, p-acp po31 n2,
(22) sermon (DIV2)
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and obtestations, and expostulations, which are strength enough to discern death, and pull him from his pale horse;
and obtestations, and expostulations, which Are strength enough to discern death, and pull him from his pale horse;
cc n2, cc n2, r-crq vbr n1 av-d pc-acp vvi n1, cc vvi pno31 p-acp po31 j n1;
(22) sermon (DIV2)
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and all these will make it a volumus at least, not a velleity as to good; but an absolute vehement will:
and all these will make it a volumus At least, not a velleity as to good; but an absolute vehement will:
cc d d vmb vvi pn31 dt fw-la p-acp ds, xx dt n1 c-acp p-acp j; cc-acp dt j j n1:
(22) sermon (DIV2)
510
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after we have weighed the circumstances, pondered the danger, considered and consulted, we give sentence on deaths side,
After we have weighed the Circumstances, pondered the danger, considered and consulted, we give sentence on death's side,
c-acp pns12 vhb vvn dt n2, vvn dt n1, vvn cc vvd, pns12 vvb n1 p-acp ng1 n1,
(22) sermon (DIV2)
510
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and though we are unwilling to think so, yet we are willing to die;
and though we Are unwilling to think so, yet we Are willing to die;
cc cs pns12 vbr j pc-acp vvi av, av pns12 vbr j pc-acp vvi;
(22) sermon (DIV2)
510
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8076
to love death, to rejoyce in death, to make a Covenant with death will make the volumus full;
to love death, to rejoice in death, to make a Covenant with death will make the volumus full;
pc-acp vvi n1, pc-acp vvi p-acp n1, pc-acp vvi dt n1 p-acp n1 vmb vvi dt fw-la av-j;
(22) sermon (DIV2)
510
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to the question, why will ye die? no other answer can be given, but, we will; For if we should ask further;
to the question, why will you die? no other answer can be given, but, we will; For if we should ask further;
p-acp dt n1, q-crq vmb pn22 vvi? dx j-jn n1 vmb vbi vvn, cc-acp, pns12 vmb; c-acp cs pns12 vmd vvi av-jc;
(22) sermon (DIV2)
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8078
yea, but why will ye? here we are at a stand, horror and amazement,
yea, but why will you? Here we Are At a stand, horror and amazement,
uh, cc-acp q-crq vmb pn22? av pns12 vbr p-acp dt n1, n1 cc n1,
(22) sermon (DIV2)
510
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8079
and confusion shuts up our mouth in silence, as in the 22 of Matth. when the Guest was questioned, quomodo huc? how he came thither? the Text saies NONLATINALPHABET, capistratus est, he was muzled, he was silent, he could not speak a word. For conclusion then:
and confusion shuts up our Mouth in silence, as in the 22 of Matthew when the Guest was questioned, quomodo huc? how he Come thither? the Text Says, capistratus est, he was muzzled, he was silent, he could not speak a word. For conclusion then:
cc n1 vvz a-acp po12 n1 p-acp n1, c-acp p-acp dt crd pp-f np1 c-crq dt n1 vbds vvn, fw-la fw-la? c-crq pns31 vvd av? dt n1 vvz, fw-la fw-la, pns31 vbds vvn, pns31 vbds j, pns31 vmd xx vvi dt n1. p-acp n1 av:
(22) sermon (DIV2)
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Let us as the Wise-man counsels, keep our heart, our will, with all diligence, for out of it are the issues of life, and out of it are the issues of death;
Let us as the Wiseman Counsels, keep our heart, our will, with all diligence, for out of it Are the issues of life, and out of it Are the issues of death;
vvb pno12 p-acp dt n1 n2, vvb po12 n1, po12 n1, p-acp d n1, p-acp av pp-f pn31 vbr dt n2 pp-f n1, cc av pp-f pn31 vbr dt n2 pp-f n1;
(22) sermon (DIV2)
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let us take it from death, and consine and binde it to its proper object, binde it with those bonds which were made to binde Kings and Nobles, the most stout and stubborn,
let us take it from death, and consine and bind it to its proper Object, bind it with those bonds which were made to bind Kings and Nobles, the most stout and stubborn,
vvb pno12 vvi pn31 p-acp n1, cc vvi cc vvi pn31 p-acp po31 j n1, vvb pn31 p-acp d n2 r-crq vbdr vvn pc-acp vvi n2 cc n2-j, dt av-ds j cc j,
(22) sermon (DIV2)
511
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8082
and imperious heart, binde it with the fear of death, with the fear of that God which here doth ask the question,
and imperious heart, bind it with the Fear of death, with the Fear of that God which Here does ask the question,
cc j n1, vvb pn31 p-acp dt n1 pp-f n1, p-acp dt n1 pp-f cst np1 r-crq av vdz vvi dt n1,
(22) sermon (DIV2)
511
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8083
and not seek to ease our selves, by an indiscreet and ill applied consideration of our natural weaknesse;
and not seek to ease our selves, by an indiscreet and ill applied consideration of our natural weakness;
cc xx vvi pc-acp vvi po12 n2, p-acp dt j cc av-jn vvn n1 pp-f po12 j n1;
(22) sermon (DIV2)
511
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8084
For how many make themselves wicked, because they were made weak? how many never make any assay to go, upon this thought, that they were born lame? Original weaknesse is an Article of our Creed,
For how many make themselves wicked, Because they were made weak? how many never make any assay to go, upon this Thought, that they were born lame? Original weakness is an Article of our Creed,
c-acp c-crq d vvb px32 j, c-acp pns32 vbdr vvn j? q-crq d av vvi d n1 pc-acp vvi, p-acp d n1, cst pns32 vbdr vvn j? j-jn n1 vbz dt n1 pp-f po12 n1,
(22) sermon (DIV2)
511
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8085
and it is our Apologie, but 'tis the Apologie of the worst;
and it is our Apology, but it's the Apology of the worst;
cc pn31 vbz po12 n1, cc-acp pn31|vbz dt n1 pp-f dt js;
(22) sermon (DIV2)
511
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8086
of the covetous, of the ambitious, of the wanton, when 'tis the lust of the eyes, that buries the covetous in the earth, the lusts of the flesh, that sets the wanton on fire, the pride of life, that makes the Ambitious climb so high, prima haec elementa, these are the first Elements; these are their Alphabet;
of the covetous, of the ambitious, of the wanton, when it's the lust of the eyes, that buries the covetous in the earth, the Lustiest of the Flesh, that sets the wanton on fire, the pride of life, that makes the Ambitious climb so high, prima haec Elementa, these Are the First Elements; these Are their Alphabet;
pp-f dt j, pp-f dt j, pp-f dt j-jn, c-crq pn31|vbz dt n1 pp-f dt n2, cst vvz dt j p-acp dt n1, dt n2 pp-f dt n1, cst vvz dt j-jn p-acp n1, dt n1 pp-f n1, cst vvz dt j vvi av j, fw-la fw-la fw-la, d vbr dt ord n2; d vbr po32 n1;
(22) sermon (DIV2)
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8087
they learn from their Parents, they learn from their friends, they learn from servants to raise a bank, to enoble their name, to delight themselves in the things of this world;
they Learn from their Parents, they Learn from their Friends, they Learn from Servants to raise a bank, to ennoble their name, to delight themselves in the things of this world;
pns32 vvb p-acp po32 n2, pns32 vvb p-acp po32 n2, pns32 vvb p-acp n2 pc-acp vvi dt n1, pc-acp vvi po32 n1, pc-acp vvi px32 p-acp dt n2 pp-f d n1;
(22) sermon (DIV2)
511
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8088
these they are taught, and they have their method drawn to their hands;
these they Are taught, and they have their method drawn to their hands;
d pns32 vbr vvn, cc pns32 vhb po32 n1 vvn p-acp po32 n2;
(22) sermon (DIV2)
511
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by these evil words, which are the proper Language and Dialect of the world, their manners are corrupted,
by these evil words, which Are the proper Language and Dialect of the world, their manners Are corrupted,
p-acp d j-jn n2, r-crq vbr dt j n1 cc n1 pp-f dt n1, po32 n2 vbr vvn,
(22) sermon (DIV2)
511
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8090
and for this our father Adam is brought to the bar, when 'tis Mammon, Venus, and the world that have bruised us more, then his fall could do.
and for this our father Adam is brought to the bar, when it's Mammon, Venus, and the world that have Bruised us more, then his fallen could do.
cc p-acp d po12 n1 np1 vbz vvn p-acp dt n1, c-crq pn31|vbz np1, np1, cc dt n1 cst vhb vvn pno12 n1, cs po31 n1 vmd vdi.
(22) sermon (DIV2)
511
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8091
And secondly, pretend not the want of Grace; for a Christian cannot commit a greater soloecisme,
And secondly, pretend not the want of Grace; for a Christian cannot commit a greater solecism,
cc ord, vvb xx dt vvb pp-f n1; p-acp dt njp vmbx vvi dt jc n1,
(22) sermon (DIV2)
512
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8092
then to pretend the want of that, which hath been so often offered, which he might have had if he would;
then to pretend the want of that, which hath been so often offered, which he might have had if he would;
cs pc-acp vvi dt n1 pp-f d, r-crq vhz vbn av av vvn, r-crq pns31 vmd vhi vhn cs pns31 vmd;
(22) sermon (DIV2)
512
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8093
or to conceive, that God should be unwilling he should do his will, unwilling he should repent and turn unto him.
or to conceive, that God should be unwilling he should do his will, unwilling he should Repent and turn unto him.
cc pc-acp vvi, cst np1 vmd vbi j pns31 vmd vdi po31 n1, j pns31 vmd vvi cc vvi p-acp pno31.
(22) sermon (DIV2)
512
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8094
This is a charge, as well as a pretense, even a charge against God, for bidding us rise up and walk when we were lame,
This is a charge, as well as a pretense, even a charge against God, for bidding us rise up and walk when we were lame,
d vbz dt n1, c-acp av c-acp dt n1, av dt n1 p-acp np1, p-acp vvg pno12 vvi a-acp cc vvb c-crq pns12 vbdr j,
(22) sermon (DIV2)
512
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8095
and not affording us a staff, or working a miracle.
and not affording us a staff, or working a miracle.
cc xx vvg pno12 dt n1, cc vvg dt n1.
(22) sermon (DIV2)
512
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8096
Grace is of that nature, that we may want it, though it be not denied, we may want it, when we have it;
Grace is of that nature, that we may want it, though it be not denied, we may want it, when we have it;
n1 vbz pp-f d n1, cst pns12 vmb vvi pn31, cs pn31 vbb xx vvn, pns12 vmb vvi pn31, c-crq pns12 vhb pn31;
(22) sermon (DIV2)
512
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8097
and indeed we want Grace as the covetous man wants money, we want it because we will not use it,
and indeed we want Grace as the covetous man Wants money, we want it Because we will not use it,
cc av pns12 vvb n1 p-acp dt j n1 vvz n1, pns12 vvb pn31 c-acp pns12 vmb xx vvi pn31,
(22) sermon (DIV2)
512
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8098
and so we are starved to death with bread in our hands; for if we will not eat our daily bread, we must die.
and so we Are starved to death with bred in our hands; for if we will not eat our daily bred, we must die.
cc av pns12 vbr vvn p-acp n1 p-acp n1 p-acp po12 n2; c-acp cs pns12 vmb xx vvi po12 j n1, pns12 vmb vvi.
(22) sermon (DIV2)
512
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8099
And in the next place, let us not shut up our selves in our own darknesse,
And in the next place, let us not shut up our selves in our own darkness,
cc p-acp dt ord n1, vvb pno12 xx vvi a-acp po12 n2 p-acp po12 d n1,
(22) sermon (DIV2)
513
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8100
nor plead ignorance of that, which we were bound to know; which we do know, and will not:
nor plead ignorance of that, which we were bound to know; which we do know, and will not:
ccx vvi n1 pp-f d, r-crq pns12 vbdr vvn pc-acp vvi; r-crq pns12 vdb vvi, cc vmb xx:
(22) sermon (DIV2)
513
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8101
which is written with the Sun-beams, which we cannot say we see not, when we may run and read it.
which is written with the Sunbeams, which we cannot say we see not, when we may run and read it.
r-crq vbz vvn p-acp dt n2, r-crq pns12 vmbx vvi pns12 vvb xx, c-crq pns12 vmb vvi cc vvi pn31.
(22) sermon (DIV2)
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8102
For what mountainous evils do men run upon? what grosse, what visible, what palpable sins do they foster, quae se suâ corpulentiâ produnt, sins which betray themselves to be so, by their bulk and corpulency? Sacriledge is no sin;
For what mountainous evils doe men run upon? what gross, what visible, what palpable Sins do they foster, Quae se suâ corpulentiâ produnt, Sins which betray themselves to be so, by their bulk and corpulency? Sacrilege is no since;
p-acp r-crq j n2-jn n1 n2 vvi p-acp? q-crq j, r-crq j, r-crq j n2 vdb pns32 vvb, fw-la fw-la fw-la fw-la fw-la, n2 r-crq vvb px32 pc-acp vbi av, p-acp po32 n1 cc n1? n1 vbz dx n1;
(22) sermon (DIV2)
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8103
and I cannot see how it now should, for there is scarce any thing left for its gripe. Lying is no sin;
and I cannot see how it now should, for there is scarce any thing left for its gripe. Lying is no since;
cc pns11 vmbx vvi c-crq pn31 av vmd, c-acp pc-acp vbz av-j d n1 vvn p-acp po31 n1. vvg vbz dx n1;
(22) sermon (DIV2)
513
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8104
it is our Language, and we speak as many lies almost as words, perjury is no sin,
it is our Language, and we speak as many lies almost as words, perjury is no since,
pn31 vbz po12 n1, cc pns12 vvb p-acp d vvz av p-acp n2, n1 vbz dx n1,
(22) sermon (DIV2)
513
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8105
for how many be there, that reverence an oath? jura perjura; it is an Axiome in our morality, and policie,
for how many be there, that Reverence an oath? jura perjura; it is an Axiom in our morality, and policy,
c-acp c-crq d vbb a-acp, cst vvb dt n1? fw-la fw-la; pn31 vbz dt n1 p-acp po12 n1, cc n1,
(22) sermon (DIV2)
513
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8106
and secures our estates, and intailes them on our posterity. Deceit is no sin, for it is our trade;
and secures our estates, and intails them on our posterity. Deceit is no since, for it is our trade;
cc vvz po12 n2, cc vvz pno32 p-acp po12 n1. n1 vbz dx n1, c-acp pn31 vbz po12 n1;
(22) sermon (DIV2)
513
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8107
nay, Adultery is no sin, you would think with the Heathen, with those who never heard of the name of Christ,
nay, Adultery is no since, you would think with the Heathen, with those who never herd of the name of christ,
uh-x, n1 vbz dx n1, pn22 vmd vvi p-acp dt j-jn, p-acp d r-crq av-x vvd pp-f dt n1 pp-f np1,
(22) sermon (DIV2)
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8108
nay, but with those who call upon it every day, and call themselves the knowing men, the Gnosticks of this age;
nay, but with those who call upon it every day, and call themselves the knowing men, the Gnostics of this age;
uh-x, cc-acp p-acp d r-crq vvb p-acp pn31 d n1, cc vvi px32 dt vvg n2, dt n2 pp-f d n1;
(22) sermon (DIV2)
513
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8109
and whilst men love darknesse more then light, with some men, there will scarce be any sins upon that account as sins, till the day of Judgement.
and while men love darkness more then Light, with Some men, there will scarce be any Sins upon that account as Sins, till the day of Judgement.
cc cs n2 vvb n1 av-dc cs n1, p-acp d n2, pc-acp vmb av-j vbb d n2 p-acp d n1 c-acp n2, c-acp dt n1 pp-f n1.
(22) sermon (DIV2)
513
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8110
Next, bring not in thy conscience to plead for that sin which did NONLATINALPHABET, beat and wound thy conscience;
Next, bring not in thy conscience to plead for that since which did, beatrice and wound thy conscience;
ord, vvb xx p-acp po21 n1 pc-acp vvi p-acp d n1 r-crq vdd, vvb cc vvi po21 n1;
(22) sermon (DIV2)
514
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8111
for the offie of thy conscience is before the fact, to inform thee, and after the fact,
for the offie of thy conscience is before the fact, to inform thee, and After the fact,
p-acp dt vvb pp-f po21 n1 vbz p-acp dt n1, pc-acp vvi pno21, cc p-acp dt n1,
(22) sermon (DIV2)
514
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8112
if it be evil to accuse thee, and what comfort can there be in this thought that thou didst not sollow her information, that she called it a sin,
if it be evil to accuse thee, and what Comfort can there be in this Thought that thou didst not sollow her information, that she called it a since,
cs pn31 vbb j-jn pc-acp vvi pno21, cc r-crq n1 vmb a-acp vbi p-acp d n1 cst pns21 vdd2 xx vvi po31 n1, cst pns31 vvd pn31 dt n1,
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and thou didst it? that she pointed out to it as to a rock,
and thou didst it? that she pointed out to it as to a rock,
cc pns21 vdd2 pn31? cst pns31 vvd av p-acp pn31 a-acp p-acp dt n1,
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and thou wouldest needs chuse it for thy Heaven? no, commonly this is the plea of those whose hearts are hard,
and thou Wouldst needs choose it for thy Heaven? no, commonly this is the plea of those whose hearts Are hard,
cc pns21 vmd2 av vvi pn31 p-acp po21 n1? uh-dx, av-j d vbz dt n1 pp-f d rg-crq n2 vbr j,
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and yet will tell you, they have a tender conscience; and so they have: Tender in respect of a ceremony or thing indifferent;
and yet will tell you, they have a tender conscience; and so they have: Tender in respect of a ceremony or thing indifferent;
cc av vmb vvi pn22, pns32 vhb dt j n1; cc av pns32 vhb: vvb p-acp n1 pp-f dt n1 cc n1 j;
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here they are struck in a manner dead, quite besides themselves, as if it were a Basilisk; here they are true and constant to their conscience, which may erre,
Here they Are struck in a manner dead, quite beside themselves, as if it were a Basilisk; Here they Are true and constant to their conscience, which may err,
av pns32 vbr vvn p-acp dt n1 j, av p-acp px32, c-acp cs pn31 vbdr dt n1; av pns32 vbr j cc j p-acp po32 n1, r-crq vmb vvi,
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but not tender in respect of an eternal Law, where it cannot mistake, here they too often leave their conscience,
but not tender in respect of an Eternal Law, where it cannot mistake, Here they too often leave their conscience,
cc-acp xx j p-acp n1 pp-f dt j n1, c-crq pn31 vmbx vvi, av pns32 av av vvi po32 n1,
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and then excuse themselves, that they did so:
and then excuse themselves, that they did so:
cc av vvi px32, cst pns32 vdd av:
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in the one, they are as bold as a Lion, in the other, they call it the frailty of a Saint;
in the one, they Are as bold as a lion, in the other, they call it the frailty of a Saint;
p-acp dt pi, pns32 vbr a-acp j c-acp dt n1, p-acp dt n-jn, pns32 vvb pn31 dt n1 pp-f dt n1;
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this they do with regret, and some reluctancy, that is by interpretation, against their will. Last of all;
this they do with regret, and Some reluctancy, that is by Interpretation, against their will. Last of all;
d pns32 vdb p-acp n1, cc d n1, cst vbz p-acp n1, p-acp po32 n1. ord pp-f d;
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do not think thy action is not evil, because thy intention was good;
do not think thy actium is not evil, Because thy intention was good;
vdb xx vvi po21 n1 vbz xx j-jn, c-acp po21 n1 vbds j;
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for it is as easie to fix a good intention upon an evil action, as 'tis to set a fair and promising title on a box of poison;
for it is as easy to fix a good intention upon an evil actium, as it's to Set a fair and promising title on a box of poison;
p-acp pn31 vbz a-acp j pc-acp vvi dt j n1 p-acp dt j-jn n1, c-acp pn31|vbz pc-acp vvi dt j cc j-vvg n1 p-acp dt n1 pp-f n1;
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hay and stubble may be laid upon a good foundation, but it will neither head well,
hay and stubble may be laid upon a good Foundation, but it will neither head well,
n1 cc n1 vmb vbi vvn p-acp dt j n1, cc-acp pn31 vmb av-dx n1 av,
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or bed well, as they say, in the work of the Lord, we must look as well to what we build as the Basis we raise,
or Bed well, as they say, in the work of the Lord, we must look as well to what we built as the Basis we raise,
cc n1 av, c-acp pns32 vvb, p-acp dt n1 pp-f dt n1, pns12 vmb vvi c-acp av p-acp r-crq pns12 vvb p-acp dt n1 pns12 vvb,
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and set it on, or else it will not stand and abide, we see what a fire good intentions have kindled on the earth,
and Set it on, or Else it will not stand and abide, we see what a fire good intentions have kindled on the earth,
cc vvd pn31 a-acp, cc av pn31 vmb xx vvi cc vvi, pns12 vvb r-crq dt n1 j n2 vhb vvn p-acp dt n1,
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and we are told that many of them burn in Hell.
and we Are told that many of them burn in Hell.
cc pns12 vbr vvn cst d pp-f pno32 vvi p-acp n1.
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I may intend to beat down Idolatry, and bury Religion in the ruins of that which I beat down;
I may intend to beatrice down Idolatry, and bury Religion in the ruins of that which I beatrice down;
pns11 vmb vvi pc-acp vvi a-acp n1, cc vvi n1 p-acp dt n2 pp-f d r-crq pns11 vvb a-acp;
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I may intend the establishing of a Conmmon-wealth, and shake the foundation of it;
I may intend the establishing of a Conmmon-wealth, and shake the Foundation of it;
pns11 vmb vvi dt n-vvg pp-f dt n1, cc vvi dt n1 pp-f pn31;
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I may intend the Reformation of a Church, and fill it with Locusts and Caterpillars innumerable:
I may intend the Reformation of a Church, and fill it with Locusts and Caterpillars innumerable:
pns11 vmb vvi dt n1 pp-f dt n1, cc vvb pn31 p-acp n2 cc n2 j:
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I may intend the Glory of God, and do that, for which his Name shall be evil spoken of;
I may intend the Glory of God, and do that, for which his Name shall be evil spoken of;
pns11 vmb vvi dt n1 pp-f np1, cc vdb d, p-acp r-crq po31 n1 vmb vbi j-jn vvn pp-f;
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and it will prove but a poor plea, when we blasphemed him, to say we did it for his Glory.
and it will prove but a poor plea, when we blasphemed him, to say we did it for his Glory.
cc pn31 vmb vvi p-acp dt j n1, c-crq pns12 vvd pno31, pc-acp vvi pns12 vdd pn31 p-acp po31 n1.
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Let us then lay aside these Apologies, for they are not Apologies, but Accusations, and detain us longer in our evil wayes,
Let us then lay aside these Apologies, for they Are not Apologies, but Accusations, and detain us longer in our evil ways,
vvb pno12 av vvi av d n2, c-acp pns32 vbr xx n2, cc-acp n2, cc vvb pno12 av-jc p-acp po12 j-jn n2,
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then the false beauty, and deceitful promises of a temptation could, which we should not yeeld to so often, did not these betray us,
then the false beauty, and deceitful promises of a temptation could, which we should not yield to so often, did not these betray us,
cs dt j n1, cc j n2 pp-f dt n1 vmd, r-crq pns12 vmd xx vvi p-acp av av, vdd xx d vvi pno12,
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And since we cannot answer the expostulation with these, since these will be no plea in the Court of heaven,
And since we cannot answer the expostulation with these, since these will be no plea in the Court of heaven,
cc c-acp pns12 vmbx vvi dt n1 p-acp d, c-acp d vmb vbi dx n1 p-acp dt n1 pp-f n1,
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before the tribunal of Christ, let us change our plea, and let us answer the last part of the Text, with the first, the moriemini, with the convertimini, answer him, that we will Turn,
before the tribunal of christ, let us change our plea, and let us answer the last part of the Text, with the First, the Die, with the Convertimini, answer him, that we will Turn,
p-acp dt n1 pp-f np1, vvb pno12 vvi po12 n1, cc vvb pno12 vvi dt ord n1 pp-f dt n1, p-acp dt ord, dt fw-la, p-acp dt fw-la, vvb pno31, cst pns12 vmb vvi,
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and then he will never ask any more, Why will ye die? but change his Language,
and then he will never ask any more, Why will you die? but change his Language,
cc av pns31 vmb av-x vvi d dc, q-crq vmb pn22 vvi? p-acp vvi po31 n1,
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and assure us, we shall not die at all.
and assure us, we shall not die At all.
cc vvb pno12, pns12 vmb xx vvi p-acp d.
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And our answer is penn'd to our hands by the Prophet Jerem. Ecce accedimus, Behold we come, we turn unto thee,
And our answer is penned to our hands by the Prophet Jeremiah Ecce accedimus, Behold we come, we turn unto thee,
cc po12 n1 vbz vvn p-acp po12 n2 p-acp dt n1 np1 fw-la fw-la, vvb pns12 vvb, pns12 vvb p-acp pno21,
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for in our God is the Salvation of Israel; for in our God is the Salvation of Israel;
c-acp p-acp po12 n1 vbz dt n1 pp-f np1;
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and our Saviour hath registred his, in his Gospel, and left it as an invitation to turn, Come unto me all ye that be weary of your evil wayes,
and our Saviour hath registered his, in his Gospel, and left it as an invitation to turn, Come unto me all you that be weary of your evil ways,
cc po12 n1 vhz vvn po31, p-acp po31 n1, cc vvd pn31 p-acp dt n1 pc-acp vvi, vvb p-acp pno11 d pn22 cst vbb j pp-f po22 j-jn n2,
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and are heavie laden, feel the burden you did sweat under, whilest you were in them; and I will ease you;and Are heavy laden, feel the burden you did sweat under, whilst you were in them; and I will ease you;
cc vbr j vvn, vvb dt n1 pn22 vdd vvi p-acp, cs pn22 vbdr p-acp pno32; cc pns11 vmb vvi pn22;
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that is, I will deliver you from this body of sin, fill you with my Grace, enlighten your understandings, sprinckle your Hearts from an evil Conscience, direct your eye, level your intentions, lead you in the wayes of life,
that is, I will deliver you from this body of since, fill you with my Grace, enlighten your understandings, sprinkle your Hearts from an evil Conscience, Direct your eye, level your intentions, led you in the ways of life,
d vbz, pns11 vmb vvi pn22 p-acp d n1 pp-f n1, vvb pn22 p-acp po11 n1, vvi po22 n2, vvi po22 n2 p-acp dt j-jn n1, vvb po22 n1, vvb po22 n2, vvb pn22 p-acp dt n2 pp-f n1,
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and so fit and prepare you for my kingdom in Heaven; To which he bring us &c.
and so fit and prepare you for my Kingdom in Heaven; To which he bring us etc.
cc av j cc vvb pn22 p-acp po11 n1 p-acp n1; p-acp r-crq pns31 vvb pno12 av
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THE THIRTEENTH SERMON. GAL. 4.39.
THE THIRTEENTH SERMON. GAL. 4.39.
dt ord n1. n1. crd.
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8146
But as then, he that was born after the flesh, persecuted him that was born after the Spirit, even so is it now.
But as then, he that was born After the Flesh, persecuted him that was born After the Spirit, even so is it now.
p-acp a-acp av, pns31 cst vbds vvn p-acp dt n1, vvn pno31 cst vbds vvn p-acp dt n1, av av vbz pn31 av.
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IN which words the Apostle doth present to our eye the true face of the Church in an Allegory of Sarah and Hagar, of Ismacl, and Isaac, of mount Sinat and mount Sion, which things are an Allegory;
IN which words the Apostle does present to our eye the true face of the Church in an Allegory of Sarah and Hagar, of Ismacl, and Isaac, of mount Sinat and mount Sion, which things Are an Allegory;
p-acp r-crq n2 dt n1 vdz vvi p-acp po12 n1 dt j n1 pp-f dt n1 p-acp dt n1 pp-f np1 cc np1, pp-f np1, cc np1, pp-f n1 j cc n1 np1, r-crq n2 vbr dt n1;
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verse 24. NONLATINALPHABET, for it speaks one thing, and means another, and carries wrapt up •n it, a more excellent sense,
verse 24., for it speaks one thing, and means Another, and carries wrapped up •n it, a more excellent sense,
n1 crd, c-acp pn31 vvz crd n1, cc vvz j-jn, cc vvz vvn a-acp av pn31, dt av-dc j n1,
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8149
then the words at first hearing do promise.
then the words At First hearing do promise.
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8150
Take the full scheme, and delineation in brief. 1. Here is Sarah and Hagar, that is, Servitude and Freedom. 2. Here are two Cities;
Take the full scheme, and delineation in brief. 1. Here is Sarah and Hagar, that is, Servitude and Freedom. 2. Here Are two Cities;
vvb dt j n1, cc n1 p-acp j. crd av vbz np1 cc np1, cst vbz, n1 cc n1. crd av vbr crd n2;
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Jerusalem, that now is, the Synagogue of the Jews, and that Jerusalem which is above; the vision of peace, and mother of all the faithful;Jerusalem, that now is, the Synagogue of the jews, and that Jerusalem which is above; the vision of peace, and mother of all the faithful;
np1, cst av vbz, dt n1 pp-f dt np2, cc d np1 r-crq vbz a-acp; dt n1 pp-f n1, cc n1 pp-f d dt j;
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for by the New Covenant we are made children unto God.
for by the New Covenant we Are made children unto God.
c-acp p-acp dt j n1 pns12 vbr vvn n2 p-acp np1.
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3. Here is the Law promulged, and thundered out on mount Sinai; and the Gospel, the Covenant of Grace, which God published, not from the mount,
3. Here is the Law promulged, and thundered out on mount Sinai; and the Gospel, the Covenant of Grace, which God published, not from the mount,
crd av vbz dt n1 vvn, cc vvd av p-acp n1 np1; cc dt n1, dt n1 pp-f n1, r-crq np1 vvd, xx p-acp dt n1,
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8154
but from Heaven it self, by the voice of his Son. In all you see a faire correspondence,
but from Heaven it self, by the voice of his Son. In all you see a fair correspondence,
cc-acp p-acp n1 pn31 n1, p-acp dt n1 pp-f po31 n1 p-acp d pn22 vvb dt j n1,
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and agreement, between the Type, and the thing, but so that Jerusalem our mother is still the Highest;
and agreement, between the Type, and the thing, but so that Jerusalem our mother is still the Highest;
cc n1, p-acp dt n1, cc dt n1, cc-acp av d np1 po12 n1 vbz av dt js;
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the Gospel glorious with the liberty it brought, and the Law putting on a yoke, breathing nothing but servitude, and fear;
the Gospel glorious with the liberty it brought, and the Law putting on a yoke, breathing nothing but servitude, and Fear;
dt n1 j p-acp dt n1 pn31 vvd, cc dt n1 vvg p-acp dt n1, vvg pix cc-acp n1, cc n1;
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8157
Isaac an heire, and Ismael thrust out, the Christian more honorable, then the Jew. Isaac an heir, and Ishmael thrust out, the Christian more honourable, then the Jew.
np1 dt n1, cc np1 vvd av, dt njp av-dc j, cs dt np1.
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8158
The curtain is now drawn, and we may enter in, even within the vail, and take that sense, which the Apostle himself hath drawn out so plainly to us.
The curtain is now drawn, and we may enter in, even within the Vail, and take that sense, which the Apostle himself hath drawn out so plainly to us.
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And indeed, it is a good, and pleasing sight to see our priviledge and priority in any figure, to finde out our inheritance in such an Heire;
And indeed, it is a good, and pleasing sighed to see our privilege and priority in any figure, to find out our inheritance in such an Heir;
cc av, pn31 vbz dt j, cc j-vvg n1 pc-acp vvi po12 n1 cc n1 p-acp d n1, pc-acp vvi av po12 n1 p-acp d dt n1;
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8160
our liberty and freedom though in a woman, who would not lay claim to so much peace,
our liberty and freedom though in a woman, who would not lay claim to so much peace,
po12 n1 cc n1 cs p-acp dt n1, r-crq vmd xx vvi n1 p-acp av d n1,
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and so much liberty? who would not challenge kindred of Isaac, and a Burgesseship in Jerusalem? 'tis true, every Christian may;
and so much liberty? who would not challenge kindred of Isaac, and a Burgesseship in Jerusalem? it's true, every Christian may;
cc av d n1? q-crq vmd xx vvi n1 pp-f np1, cc dt n1 p-acp np1? pn31|vbz j, d np1 vmb;
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8162
But that we mistake not, and think all is peace, and liberty, that we boast not against the branches that are cut off, he brings in a corrective, to check and keep down all swelling, and lifting up our selves; the adversative particle sed, but; But as then, so now:
But that we mistake not, and think all is peace, and liberty, that we boast not against the branches that Are Cut off, he brings in a corrective, to check and keep down all swelling, and lifting up our selves; the adversative particle said, but; But as then, so now:
cc-acp cst pns12 vvb xx, cc vvb d vbz n1, cc n1, cst pns12 vvb xx p-acp dt n2 cst vbr vvn a-acp, pns31 vvz p-acp dt n1, pc-acp vvi cc vvi a-acp d j-vvg, cc vvg a-acp po12 n2; dt j n1 vvd, p-acp; cc-acp c-acp av, av av:
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we are indeed of Sarah, the free-woman, we are children of the promise, we are from Jerusalem, which is from above; sed, but:
we Are indeed of Sarah, the freewoman, we Are children of the promise, we Are from Jerusalem, which is from above; said, but:
pns12 vbr av pp-f np1, dt n1, pns12 vbr n2 pp-f dt n1, pns12 vbr p-acp np1, r-crq vbz p-acp a-acp; vvd, p-acp:
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if we will inherit with Isaac, we must be persecuted with Isaac, if we will be of the Covenant of grace, we must take up the Crosse;
if we will inherit with Isaac, we must be persecuted with Isaac, if we will be of the Covenant of grace, we must take up the Cross;
cs pns12 vmb vvi p-acp np1, pns12 vmb vbi vvn p-acp np1, cs pns12 vmb vbi pp-f dt n1 pp-f n1, pns12 vmb vvi a-acp dt n1;
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if we look for a City, whose maker, and founder is God; we must walk to it in our blood;
if we look for a city, whose maker, and founder is God; we must walk to it in our blood;
cs pns12 vvb p-acp dt n1, rg-crq n1, cc n1 vbz np1; pns12 vmb vvi p-acp pn31 p-acp po12 n1;
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in other things we rise above the Type, but here we fall, and our condition is the same;
in other things we rise above the Type, but Here we fallen, and our condition is the same;
p-acp j-jn n2 pns12 vvb p-acp dt n1, cc-acp av pns12 vvb, cc po12 n1 vbz dt d;
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8167
But as then, he that was born after the flesh, persecuted him, who was born after the spirit, even so it is now. But as then, he that was born After the Flesh, persecuted him, who was born After the Spirit, even so it is now.
p-acp c-acp av, pns31 cst vbds vvn p-acp dt n1, vvn pno31, r-crq vbds vvn p-acp dt n1, av av pn31 vbz av.
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8168
The vail is drawn, and you may behold presented to your view, and consideration a double parallel. 1. Of the times, But as then, so now. 2. Of the occurrences;
The Vail is drawn, and you may behold presented to your view, and consideration a double parallel. 1. Of the times, But as then, so now. 2. Of the occurrences;
dt n1 vbz vvn, cc pn22 vmb vvi vvn p-acp po22 n1, cc n1 dt j-jn n1. crd pp-f dt n2, p-acp c-acp av, av av. crd pp-f dt n2;
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8169
the acts, and monuments of these times, divided between two, the Agent, and the patient, those that are born after the flesh persecuting,
the acts, and monuments of these times, divided between two, the Agent, and the patient, those that Are born After the Flesh persecuting,
dt n2, cc n2 pp-f d n2, vvn p-acp crd, dt n1, cc dt j, d cst vbr vvn p-acp dt n1 vvg,
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8170
and those that are born after the spirit suffering persecution. The them was not long, it began and ended in a scoff:and those that Are born After the Spirit suffering persecution. The them was not long, it began and ended in a scoff:
cc d cst vbr vvn p-acp dt n1 vvg n1. dt pno32 vbds xx j, pn31 vvd cc vvn p-acp dt n1:
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for Sarah saw Ismael mocking of Isaac Gen. 21.9. and yet this scoffe began those 400. yeers of persecution foretold by God, Gen. 15.13. and is drawn down by our Apostle, to the times of grace.
for Sarah saw Ishmael mocking of Isaac Gen. 21.9. and yet this scoff began those 400. Years of persecution foretold by God, Gen. 15.13. and is drawn down by our Apostle, to the times of grace.
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8290
Doe we call her Catholick and Universall? she is so, when her Number is but small; Do we call her Catholic and Universal? she is so, when her Number is but small;
vdb pns12 vvb pno31 njp cc j? pns31 vbz av, c-crq po31 n1 vbz p-acp j;
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8172
But the now is of larger extent, and reacheth even to the end of the World, from the Angels Antheme, to the last Trump,
But the now is of larger extent, and reaches even to the end of the World, from the Angels Anthem, to the last Trump,
p-acp dt av vbz pp-f jc n1, cc vvz av p-acp dt n1 pp-f dt n1, p-acp dt ng1 n1, p-acp dt ord n1,
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8173
when Christ shall resigne all power into his Fathers hand.
when christ shall resign all power into his Father's hand.
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8174
But because we cannot well take a full view of them both, and the Church of Christ is one,
But Because we cannot well take a full view of them both, and the Church of christ is one,
cc-acp c-acp pns12 vmbx av vvi dt j n1 pp-f pno32 d, cc dt n1 pp-f np1 vbz pi,
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and the same from the first just man Abel, to the last man, that shall stand upon the earth, though different in outward Administration:
and the same from the First just man Abel, to the last man, that shall stand upon the earth, though different in outward Administration:
cc dt d p-acp dt ord j n1 np1, p-acp dt ord n1, cst vmb vvi p-acp dt n1, cs j p-acp j n1:
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as Tertul. speaks upon another occasion, nunquam ipsa semper alia, etsi semper ipsa, quando alia, because receiving degrees of perfection,
as Tertulian speaks upon Another occasion, Never ipsa semper Alias, Though semper ipsa, quando Alias, Because receiving Degrees of perfection,
c-acp np1 vvz p-acp j-jn n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, c-acp vvg n2 pp-f n1,
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8177
yet alwayes one, and the same, when in some respects it appeared not the same;
yet always one, and the same, when in Some respects it appeared not the same;
av av crd, cc dt d, c-crq p-acp d n2 pn31 vvd xx av d;
(23) sermon (DIV2)
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8178
we will therefore draw both times together, both the then and the now: the time under the Law,
we will Therefore draw both times together, both the then and the now: the time under the Law,
pns12 vmb av vvi d n2 av, d dt av cc dt av: dt n1 p-acp dt n1,
(23) sermon (DIV2)
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and the time under the Gospel, within the compasse of this one position, and Doctrine, That, though the priviledge and prerogative, (I may say) Royalties of the Church be many yet was she never exempted from persecution,
and the time under the Gospel, within the compass of this one position, and Doctrine, That, though the privilege and prerogative, (I may say) Royalties of the Church be many yet was she never exempted from persecution,
cc dt n1 p-acp dt n1, p-acp dt n1 pp-f d crd n1, cc n1, cst, cs dt n1 cc n1, (pns11 vmb vvi) n2 pp-f dt n1 vbb d av vbds pns31 av-x vvn p-acp n1,
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8180
but rather had intailed it on her, as an inheritance. but rather had intailed it on her, as an inheritance.
cc-acp av-c vhd vvn pn31 p-acp pno31, c-acp dt n1.
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8181
And when we shall have made this good, 1. from the consideration of the quality of the persons, here upon the stage;
And when we shall have made this good, 1. from the consideration of the quality of the Persons, Here upon the stage;
cc c-crq pns12 vmb vhi vvn d j, crd p-acp dt n1 pp-f dt n1 pp-f dt n2, av p-acp dt n1;
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8182
the one persecuting, the other Suffering; the one born after the flesh, the other after the spirit. 2. From the nature,
the one persecuting, the other Suffering; the one born After the Flesh, the other After the Spirit. 2. From the nature,
dt crd vvg, dt j-jn vvg; dt crd vvn p-acp dt n1, dt j-jn p-acp dt n1. crd p-acp dt n1,
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and constitution of the Church, which in this World is ever Militant, 3. From the providence and Wisdom of God, who put this enmity between these two seeds, betwen those that are born after the flesh, and those who are born after the spirit; When we have passed over these, we will in the last place draw it down to our selves, look back upon persecution brandishing it's terrors upon them both,
and constitution of the Church, which in this World is ever Militant, 3. From the providence and Wisdom of God, who put this enmity between these two seeds, between those that Are born After the Flesh, and those who Are born After the Spirit; When we have passed over these, we will in the last place draw it down to our selves, look back upon persecution brandishing it's terrors upon them both,
cc n1 pp-f dt n1, r-crq p-acp d n1 vbz av j, crd p-acp dt n1 cc n1 pp-f np1, r-crq vvd d n1 p-acp d crd n2, p-acp d cst vbr vvn p-acp dt n1, cc d r-crq vbr vvn p-acp dt n1; c-crq pns12 vhb vvn p-acp d, pns12 vmb p-acp dt ord n1 vvi pn31 a-acp p-acp po12 n2, vvb av p-acp n1 vvg pn31|vbz n2 p-acp pno32 d,
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8184
and so learn to take up, and manage the weapons of our warfare, and prepare our selves against the day of trial;
and so Learn to take up, and manage the weapons of our warfare, and prepare our selves against the day of trial;
cc av vvb pc-acp vvi a-acp, cc vvi dt n2 pp-f po12 n1, cc vvb po12 n2 p-acp dt n1 pp-f n1;
(23) sermon (DIV2)
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8185
But as then he, that was born after the flesh persecuted &c. 1. The persons.But as then he, that was born After the Flesh persecuted etc. 1. The Persons.
p-acp c-acp cs pns31, cst vbds vvn p-acp dt n1 vvn av crd dt n2.
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8186
That no priviledge of the Church can exempt her from persecution, we may read in the persons themselves;
That no privilege of the Church can exempt her from persecution, we may read in the Persons themselves;
cst dx n1 pp-f dt n1 vmb vvi pno31 p-acp n1, pns12 vmb vvi p-acp dt n2 px32;
(23) sermon (DIV2)
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8187
the one born after the flesh, the other born after the spirit; the reason is hid,
the one born After the Flesh, the other born After the Spirit; the reason is hid,
dt crd vvn p-acp dt n1, dt j-jn vvn p-acp dt n1; dt n1 vbz vvn,
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8188
but visible enough, in their very Attributes. For as the flesh lusteth against the spirit, and these two are contrary, i.e. are carried by the sway of their very natures to contrary things;
but visible enough, in their very Attributes. For as the Flesh Lusteth against the Spirit, and these two Are contrary, i.e. Are carried by the sway of their very nature's to contrary things;
cc-acp j av-d, p-acp po32 j n2. c-acp c-acp dt n1 vvz p-acp dt n1, cc d crd vbr j-jn, n1 vbr vvn p-acp dt n1 pp-f po32 j n2 p-acp j-jn n2;
(23) sermon (DIV2)
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so the children of the one, and of the other are contrary.
so the children of the one, and of the other Are contrary.
av dt n2 pp-f dt crd, cc pp-f dt j-jn vbr j-jn.
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For this is the victory which overcometh the world, even our faith.
For this is the victory which Overcometh the world, even our faith.
p-acp d vbz dt n1 r-crq vvz dt n1, av po12 n1.
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8190
Of the first, our Apostle will tell us, that they killed the Lord Jesus, and killed their own prophets, and persecuted the Christians;
Of the First, our Apostle will tell us, that they killed the Lord jesus, and killed their own Prophets, and persecuted the Christians;
pp-f dt ord, po12 n1 vmb vvi pno12, cst pns32 vvd dt n1 np1, cc vvd po32 d n2, cc vvn dt np1;
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8191
and the reason follows, which indeed is against all reason, but was the best motive they had;
and the reason follows, which indeed is against all reason, but was the best motive they had;
cc dt n1 vvz, r-crq av vbz p-acp d n1, cc-acp vbds dt js n1 pns32 vhd;
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8192
for as they hated God, so were they contrary to all men, looking with an evil eye upon the graces of God in others,for as they hated God, so were they contrary to all men, looking with an evil eye upon the graces of God in Others,
p-acp c-acp pns32 vvd np1, av vbdr pns32 j-jn p-acp d n2, vvg p-acp dt j-jn n1 p-acp dt n2 pp-f np1 p-acp n2-jn,
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8193
and whatsoever savored of the spirit, like Hannibal in the story, can part with any thing, but war and contention;
and whatsoever savoured of the Spirit, like Hannibal in the story, can part with any thing, but war and contention;
cc r-crq vvn pp-f dt n1, av-j np1 p-acp dt n1, vmb vvi p-acp d n1, cc-acp n1 cc n1;
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8194
can be without their native Country, but not without an Enemy, and the reason is plain;
can be without their native Country, but not without an Enemy, and the reason is plain;
vmb vbi p-acp po32 j-jn n1, cc-acp xx p-acp dt n1, cc dt n1 vbz j;
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for that which is born of the flesh, is flesh, that is, Hath all the qualities,
for that which is born of the Flesh, is Flesh, that is, Hath all the qualities,
p-acp d r-crq vbz vvn pp-f dt n1, vbz n1, cst vbz, vhz d dt n2,
(23) sermon (DIV2)
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8196
and malignity of flesh, is full of the works of the flesh, which are the very principles of contention,
and malignity of Flesh, is full of the works of the Flesh, which Are the very principles of contention,
cc n1 pp-f n1, vbz j pp-f dt n2 pp-f dt n1, r-crq vbr dt j n2 pp-f n1,
(23) sermon (DIV2)
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8197
and persecution, From whence are wars, and tumults, saith Saint James, are they not from those lusts, which fight in their members? From envie,
and persecution, From whence Are wars, and tumults, Says Saint James, Are they not from those Lustiest, which fight in their members? From envy,
cc n1, p-acp c-crq vbr n2, cc n2, vvz n1 np1, vbr pns32 xx p-acp d n2, r-crq vvb p-acp po32 n2? p-acp vvi,
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8198
and malice, from Covetousnesse, and ambition, which are the works of the flesh, and are raised from the flesh,
and malice, from Covetousness, and ambition, which Are the works of the Flesh, and Are raised from the Flesh,
cc n1, p-acp n1, cc n1, r-crq vbr dt n2 pp-f dt n1, cc vbr vvn p-acp dt n1,
(23) sermon (DIV2)
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8199
as one creature is from another of the same kinde, or rather as a Serpent is out of carryon,
as one creature is from Another of the same kind, or rather as a Serpent is out of carryon,
c-acp crd n1 vbz p-acp n-jn pp-f dt d n1, cc av-c p-acp dt n1 vbz av pp-f n1,
(23) sermon (DIV2)
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8200
or a scarabee out of dung;
or a scarabee out of dung;
cc dt n1 av pp-f n1;
(23) sermon (DIV2)
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8201
which if they cannot finde occasion of doing evil, will work and force it out of good it self;
which if they cannot find occasion of doing evil, will work and force it out of good it self;
r-crq cs pns32 vmbx vvi n1 pp-f vdg n-jn, vmb vvi cc vvi pn31 av pp-f j pn31 n1;
(23) sermon (DIV2)
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8202
so Cain the first disciple of the dvil, as Saint Bas. calls him, slew his brother for no other reason but this,
so Cain the First disciple of the dvil, as Saint Bas. calls him, slew his brother for no other reason but this,
av np1 dt ord n1 pp-f dt n1, c-acp n1 np1 vvz pno31, vvd po31 n1 p-acp dx j-jn n1 p-acp d,
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8203
because his works were evil and his brothers good;
Because his works were evil and his Brother's good;
c-acp po31 n2 vbdr j-jn cc po31 n2 j;
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for he was, saith the Text, of the wicked one, (for to be born of the flesh,
for he was, Says the Text, of the wicked one, (for to be born of the Flesh,
p-acp pns31 vbds, vvz dt n1, pp-f dt j pi, (c-acp pc-acp vbi vvn pp-f dt n1,
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8205
and to be born of the devil, are one and the same thing.) From the father of envy,
and to be born of the Devil, Are one and the same thing.) From the father of envy,
cc pc-acp vbi vvn pp-f dt n1, vbr crd cc dt d n1.) p-acp dt n1 pp-f n1,
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8206
though not (as the Rabbies fancy) born of the very filth, and seed which the Serpent conveighed into Eve. If there were no evil men, there could be no persecution;
though not (as the Rabbies fancy) born of the very filth, and seed which the Serpent conveyed into Eve. If there were no evil men, there could be no persecution;
cs xx (c-acp dt n2 vvb) vvn pp-f dt j n1, cc n1 r-crq dt n1 vvd p-acp n1. cs a-acp vbdr dx j-jn n2, pc-acp vmd vbi dx n1;
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8207
for I cannot see how ' its possible for good men to persecute one another.
for I cannot see how ' its possible for good men to persecute one Another.
c-acp pns11 vmbx vvi c-crq ' pn31|vbz j p-acp j n2 pc-acp vvi pi j-jn.
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8208
It is more probable, that Satan should rise up against Satan, and one devil cast out another.
It is more probable, that Satan should rise up against Satan, and one Devil cast out Another.
pn31 vbz av-dc j, cst np1 vmd vvi a-acp p-acp np1, cc crd n1 vvd av j-jn.
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8209
Evil men may rage against evil men, a covetous man may rob and spoil a covetous man,
Evil men may rage against evil men, a covetous man may rob and spoil a covetous man,
av-jn n2 vmb vvi p-acp j-jn n2, dt j n1 vmb vvi cc vvi dt j n1,
(23) sermon (DIV2)
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8210
and a proud man may swell against a proud man, and an ambitious man lay hold on him, that is climbing,
and a proud man may swell against a proud man, and an ambitious man lay hold on him, that is climbing,
cc dt j n1 vmb vvi p-acp dt j n1, cc dt j n1 vvd vvi p-acp pno31, cst vbz vvg,
(23) sermon (DIV2)
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8211
and pull him back into the dust, for that which made them brethren in evil, may make them enemies;
and pull him back into the dust, for that which made them brothers in evil, may make them enemies;
cc vvi pno31 av p-acp dt n1, p-acp d r-crq vvd pno32 n2 p-acp j-jn, vmb vvi pno32 n2;
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8291
she was so when Christ built her as a House upon a rock, open to all,
she was so when christ built her as a House upon a rock, open to all,
pns31 vbds av c-crq np1 vvd pno31 p-acp dt n1 p-acp dt n1, vvb p-acp d,
(23) sermon (DIV2)
526
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8212
Herod and Pilat may fall out, and then be reconciled, and joyn their forces, as one man, against Christ,Herod and Pilat may fallen out, and then be reconciled, and join their forces, as one man, against christ,
np1 cc zz vmb vvi av, cc av vbi vvn, cc vvi po32 n2, c-acp crd n1, p-acp np1,
(23) sermon (DIV2)
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8213
and then fall asunder, and be at distance again.
and then fallen asunder, and be At distance again.
cc av vvb av, cc vbb p-acp n1 av.
(23) sermon (DIV2)
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8214
The wicked may gather together, and with one Heart, and with one Soul pursue the innocent,
The wicked may gather together, and with one Heart, and with one Soul pursue the innocent,
dt j vmb vvi av, cc p-acp crd n1, cc p-acp crd n1 vvi dt j-jn,
(23) sermon (DIV2)
523
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8215
and hold out their swords together, and joyn their forces to rob and spoile them,
and hold out their swords together, and join their forces to rob and spoil them,
cc vvb av po32 n2 av, cc vvi po32 n2 pc-acp vvi cc vvi pno32,
(23) sermon (DIV2)
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8216
and then, when they are to divide the spoil, turn the points of their sword at one anothers breasts;
and then, when they Are to divide the spoil, turn the points of their sword At one another's breasts;
cc av, c-crq pns32 vbr pc-acp vvi dt n1, vvb dt n2 pp-f po32 n1 p-acp pi ng1-jn n2;
(23) sermon (DIV2)
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8217
for they cannot make way to the end of their hopes, but by striking down them, that seem to stand in their way, cannot be rich,
for they cannot make Way to the end of their hope's, but by striking down them, that seem to stand in their Way, cannot be rich,
c-acp pns32 vmbx vvi n1 p-acp dt n1 pp-f po32 n2, cc-acp p-acp vvg p-acp pno32, cst vvb pc-acp vvi p-acp po32 n1, vmbx vbi j,
(23) sermon (DIV2)
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8218
but by making others poor, cannot be at liberty, but by binding others, cannot soare to their desires height,
but by making Others poor, cannot be At liberty, but by binding Others, cannot soar to their Desires height,
cc-acp p-acp vvg n2-jn j, vmbx vbi p-acp n1, cc-acp p-acp vvg n2-jn, vmbx vvi p-acp po32 n2 n1,
(23) sermon (DIV2)
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8219
but by laying others on the ground; cannot live at ease, unlesse they see others in their grave;
but by laying Others on the ground; cannot live At ease, unless they see Others in their grave;
cc-acp p-acp vvg n2-jn p-acp dt n1; vmbx vvi p-acp n1, cs pns32 vvb n2-jn p-acp po32 n1;
(23) sermon (DIV2)
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8220
which are the several kindes of persecution, as it were, the strings of that Scorpion. For that which is born of the flesh, is flesh.
which Are the several Kinds of persecution, as it were, the strings of that Scorpion. For that which is born of the Flesh, is Flesh.
r-crq vbr dt j n2 pp-f n1, c-acp pn31 vbdr, dt n2 pp-f d n1. p-acp d r-crq vbz vvn pp-f dt n1, vbz n1.
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8221
Take covetousnesse, and ambition the proper and natural issues of the flesh, and as the Apostle joynes it every where, with uncleannesse,
Take covetousness, and ambition the proper and natural issues of the Flesh, and as the Apostle joins it every where, with uncleanness,
vvb n1, cc n1 dt j cc j n2 pp-f dt n1, cc p-acp dt n1 vvz pn31 d c-crq, p-acp n1,
(23) sermon (DIV2)
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8222
so may we with hatred and persecution;
so may we with hatred and persecution;
av vmb pns12 p-acp n1 cc n1;
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8223
for these make that desolation upon the earth, the onely Incendiaries in a Church, or Common-wealth,
for these make that desolation upon the earth, the only Incendiaries in a Church, or Commonwealth,
p-acp d vvb cst n1 p-acp dt n1, dt j n2-j p-acp dt n1, cc n1,
(23) sermon (DIV2)
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8224
and the great troublers of the peace of Israel. These destroy the walls, and break down the towers of a City, these rend the Vaile,
and the great troublers of the peace of Israel. These destroy the walls, and break down the towers of a city, these rend the Veil,
cc dt j n2 pp-f dt n1 pp-f np1. d vvi dt n2, cc vvi a-acp dt n2 pp-f dt n1, d vvb dt n1,
(23) sermon (DIV2)
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8225
nay, dig up the very foundation of the Temple, (the spirit is named, but from the flesh is the persecution.) For what did the Husband-men set upon the Lord of the Vineyard Matt. 21. but to gain the inheritance? what set the whole City of Ephesus in an uprore,
nay, dig up the very Foundation of the Temple, (the Spirit is nam, but from the Flesh is the persecution.) For what did the Husbandmen Set upon the Lord of the Vineyard Matt. 21. but to gain the inheritance? what Set the Whole city of Ephesus in an uproar,
uh-x, vvb a-acp dt j n1 pp-f dt n1, (dt n1 vbz vvn, cc-acp p-acp dt n1 vbz dt n1.) p-acp q-crq vdd dt n2 vvn p-acp dt n1 pp-f dt n1 np1 crd p-acp p-acp vvi dt n1? q-crq vvd dt j-jn n1 pp-f np1 p-acp dt n1,
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8226
but Demetrius his Rhetorick, the brutish, but strong perswasions of the flesh;
but Demetrius his Rhetoric, the brutish, but strong persuasions of the Flesh;
cc-acp np1 po31 n1, dt j, cc-acp j n2 pp-f dt n1;
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8227
from this craft have we this gain? Acts 19. Look back upon every age of the Church:from this craft have we this gain? Acts 19. Look back upon every age of the Church:
p-acp d n1 vhb pns12 d n1? np1 crd n1 av p-acp d n1 pp-f dt n1:
(23) sermon (DIV2)
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8228
was there ever rent, or Schism which these made not? was there ever Heresie, which these coined not? was there ever fire, which they kindled not? was there ever torment, which these invented not? was there ever evil in the City, which these have not done? And though the truth,
was there ever rend, or Schism which these made not? was there ever Heresy, which these coined not? was there ever fire, which they kindled not? was there ever torment, which these invented not? was there ever evil in the city, which these have not done? And though the truth,
vbds a-acp av vvn, cc n1 r-crq d vvd xx? vbds a-acp av n1, r-crq d vvd xx? vbds a-acp av n1, r-crq pns32 vvd xx? vbds a-acp av vvi, r-crq d vvd xx? vbds a-acp av j-jn p-acp dt n1, r-crq d vhb xx vdn? cc cs dt n1,
(23) sermon (DIV2)
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8229
and Religion were held up, and shewed openly, for a pretense, yet these envenom'd the heart,
and Religion were held up, and showed openly, for a pretense, yet these envenomed the heart,
cc n1 vbdr vvn a-acp, cc vvd av-j, p-acp dt n1, av d vvn dt n1,
(23) sermon (DIV2)
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8230
and strengthned the hand of all the enemies of the Church, those whet the sword,
and strengthened the hand of all the enemies of the Church, those whet the sword,
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(23) sermon (DIV2)
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8231
and made the furnace of Persecution, seven times hotter then it would have been, the flesh is the treasury, from whence these windes blow that rage,
and made the furnace of Persecution, seven times hotter then it would have been, the Flesh is the treasury, from whence these winds blow that rage,
cc vvd dt n1 pp-f n1, crd n2 jc cs pn31 vmd vhi vbn, dt n1 vbz dt n1, p-acp c-crq d n2 vvb d n1,
(23) sermon (DIV2)
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8233
And thus it is with every one that is born of the flesh, he is ever in labour with mischief, is ever teeming and travelling with persecution,
And thus it is with every one that is born of the Flesh, he is ever in labour with mischief, is ever teeming and traveling with persecution,
cc av pn31 vbz p-acp d pi cst vbz vvn pp-f dt n1, pns31 vbz av p-acp n1 p-acp n1, vbz av j-vvg cc vvg p-acp n1,
(23) sermon (DIV2)
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8234
and wants nothing but occasion, as a Midwife to bring it forth. And now as we have beheld one person in this Tragedy, and the chiefest actor;
and Wants nothing but occasion, as a Midwife to bring it forth. And now as we have beheld one person in this Tragedy, and the chiefest actor;
cc vvz pix cc-acp n1, c-acp dt n1 pc-acp vvi pn31 av. cc av c-acp pns12 vhb vvn crd n1 p-acp d n1, cc dt js-jn n1;
(23) sermon (DIV2)
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8235
so let us look upon the other, the patient born after the spirit;
so let us look upon the other, the patient born After the Spirit;
av vvb pno12 vvi p-acp dt n-jn, dt j vvn p-acp dt n1;
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8236
and behold a Lamb (for the spirit who came down like a dove begets no tigers or Lions ) Behold a man, a worm and no man, virumperpissicium, as Seneca calls Socrates, a man of sufferance deaf,
and behold a Lamb (for the Spirit who Come down like a dove begets no tigers or Lions) Behold a man, a worm and no man, virumperpissicium, as Senecca calls Socrates, a man of sufferance deaf,
cc vvb dt n1 (c-acp dt n1 r-crq vvd a-acp av-j dt n1 vvz dx n2 cc n2) vvb dt n1, dt n1 cc dx n1, fw-la, p-acp np1 vvz np1, dt n1 pp-f n1 j,
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or if not, yet dumb to all reproaches;
or if not, yet dumb to all Reproaches;
cc cs xx, av j p-acp d n2;
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and when injuries are loudest, as silent as the Grave, kissing the hand that strikes him NONLATINALPHABET,
and when injuries Are Loudest, as silent as the Grave, kissing the hand that strikes him,
cc q-crq n2 vbr js, c-acp j c-acp dt j, vvg dt n1 cst vvz pno31,
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as Naz. candidatum crucis, as Tertul. on that is so sitted and prepared for the crosse, that he looks upon is, as upon a preferment:
as Nazareth candidatum crucis, as Tertulian on that is so sitted and prepared for the cross, that he looks upon is, as upon a preferment:
c-acp np1 fw-la fw-la, p-acp np1 p-acp cst vbz av vvn cc vvn p-acp dt n1, cst pns31 vvz a-acp vbz, a-acp p-acp dt n1:
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poor Lamb, he cannot bite and devour; he cannot scatter the Counsels of the crafty, he cannot binde the hands of the mighty;
poor Lamb, he cannot bite and devour; he cannot scatter the Counsels of the crafty, he cannot bind the hands of the mighty;
j n1, pns31 vmbx vvb cc vvb; pns31 vmbx vvi dt n2 pp-f dt j, pns31 vmbx vvi dt n2 pp-f dt j;
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ignorant and foolish, as David speaks, as a beast in this world, a man in nothing but in Christ Jesus;
ignorant and foolish, as David speaks, as a beast in this world, a man in nothing but in christ jesus;
j cc j, c-acp np1 vvz, c-acp dt n1 p-acp d n1, dt n1 p-acp pix cc-acp p-acp np1 np1;
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being elemented and made up of love, and peace, and long-suffering, gentlenesse, meeknesse, the rinciples of the spirit, having no security, no policy, no eloquence, no strength,
being elemented and made up of love, and peace, and long-suffering, gentleness, meekness, the rinciples of the Spirit, having no security, no policy, no eloquence, no strength,
vbg vvn cc vvn a-acp pp-f n1, cc n1, cc j, n1, n1, dt n2 pp-f dt n1, vhg dx n1, dx n1, dx n1, dx n1,
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but that which lies in his innocency and truth, which he carries about as a cure,
but that which lies in his innocency and truth, which he carries about as a cure,
cc-acp cst r-crq vvz p-acp po31 n1 cc n1, r-crq pns31 vvz a-acp p-acp dt n1,
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but is lookt upon as a persecution, by those who will not be healed.
but is looked upon as a persecution, by those who will not be healed.
cc-acp vbz vvn p-acp p-acp dt n1, p-acp d r-crq vmb xx vbi vvn.
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Why hast thou set me up as a mark? saith Job, Job 7. why? every one that is born of the spirit is set up as a mark.Why hast thou Set me up as a mark? Says Job, Job 7. why? every one that is born of the Spirit is Set up as a mark.
q-crq vh2 pns21 vvn pno11 a-acp p-acp dt n1? vvz np1, np1 crd uh-crq? d crd cst vbz vvn pp-f dt n1 vbz vvn a-acp p-acp dt n1.
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Saint Paul calls it a spectacle, as a man appointed to die, or as Tertul. renders that place, elegit veluti Bestiarios, cull'd out,
Saint Paul calls it a spectacle, as a man appointed to die, or as Tertulian renders that place, elegit Veluti Bestiarios, culled out,
n1 np1 vvz pn31 dt n1, c-acp dt n1 vvn pc-acp vvi, cc c-acp np1 vvz d n1, fw-la n1 np1, vvd av,
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and set apart to fight with beasts, a mark for envy to shoot out her eye at,
and Set apart to fight with beasts, a mark for envy to shoot out her eye At,
cc vvd av pc-acp vvi p-acp n2, dt n1 p-acp n1 pc-acp vvi av po31 n1 p-acp,
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for malice to strike, and spit at;
for malice to strike, and spit At;
p-acp n1 pc-acp vvi, cc vvb p-acp;
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for every Shimei to fling a stone at, and a curse together, every Ziba to cozen, every Judas to betray;
for every Shimei to fling a stone At, and a curse together, every Ziba to cozen, every Judas to betray;
p-acp d np1 pc-acp vvi dt n1 p-acp, cc dt n1 av, d np1 pc-acp vvi, d np1 pc-acp vvi;
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a mark for all the Devils Artillery, for all the fiery darts, that malice and subtlety can draw out of Hell:
a mark for all the Devils artillery, for all the fiery darts, that malice and subtlety can draw out of Hell:
dt n1 p-acp d dt ng1 n1, p-acp d dt j n2, cst n1 cc n1 vmb vvi av pp-f n1:
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for he must appear (saith Seneca out of Plato ) as a fool, that he may be wise;
for he must appear (Says Senecca out of Plato) as a fool, that he may be wise;
c-acp pns31 vmb vvi (vvz np1 av pp-f np1) c-acp dt n1, cst pns31 vmb vbi j;
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as weak, that he may be strong; as base and vile, that he may be more honorable;
as weak, that he may be strong; as base and vile, that he may be more honourable;
c-acp j, cst pns31 vmb vbi j; c-acp j cc j, cst pns31 vmb vbi av-dc j;
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and if you ask a reason of his, we can give no other but this:
and if you ask a reason of his, we can give no other but this:
cc cs pn22 vvb dt n1 pp-f png31, pns12 vmb vvi dx j-jn p-acp d:
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because he is born of the spirit, for he is no sooner thus born, but he comes forth a contentious man, that striveth with the whole earth,
Because he is born of the Spirit, for he is no sooner thus born, but he comes forth a contentious man, that striveth with the Whole earth,
c-acp pns31 vbz vvn pp-f dt n1, c-acp pns31 vbz av-dx av-c av vvn, cc-acp pns31 vvz av dt j n1, cst vvz p-acp dt j-jn n1,
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nor can the spirit breath, and work in him, but he shakes every corner of the earth, every thing that is from the earth earthy.
nor can the Spirit breath, and work in him, but he shakes every corner of the earth, every thing that is from the earth earthy.
ccx vmb dt n1 n1, cc vvi p-acp pno31, cc-acp pns31 vvz d n1 pp-f dt n1, d n1 cst vbz p-acp dt n1 j.
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It strives to pull the wanton from the harlots lips, to level the ambitious, with those who are of low degree, it beats the Covetous from his Mammon, it wrests the sword out of the hand of the revenger;
It strives to pull the wanton from the harlots lips, to level the ambitious, with those who Are of low degree, it beats the Covetous from his Mammon, it wrists the sword out of the hand of the revenger;
pn31 vvz pc-acp vvi dt j-jn p-acp dt ng1 n2, pc-acp vvi dt j, p-acp d r-crq vbr pp-f j n1, pn31 vvz dt j p-acp po31 np1, pn31 vvz dt n1 av pp-f dt n1 pp-f dt n1;
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it strikes out the teeth of the oppressor, it markes the Schismatick and avoids him, it Anathematizeth the Heritick;
it strikes out the teeth of the oppressor, it marks the Schismatic and avoids him, it Anathematizes the Heretic;
pn31 vvz av dt n2 pp-f dt n1, pn31 n2 dt n-jn cc vvz pno31, pn31 vvz dt n1;
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It is that Angel which stands in our way, when we are running greedily for a reward;
It is that Angel which Stands in our Way, when we Are running greedily for a reward;
pn31 vbz cst n1 r-crq vvz p-acp po12 n1, c-crq pns12 vbr vvg av-j p-acp dt n1;
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it is that Prophet, that forewarns us; that hand on the wall, that writes against us;
it is that Prophet, that forewarns us; that hand on the wall, that writes against us;
pn31 vbz cst n1, cst vvz pno12; d n1 p-acp dt n1, cst vvz p-acp pno12;
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the Cock that calls us to repentance;
the Cock that calls us to Repentance;
dt n1 cst vvz pno12 p-acp n1;
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that Trump, that summons us to Judgement, well said Martin Luther, Nihil scandalosius veritate, there is not a more scandalous, a more offensive thing in the world,
that Trump, that summons us to Judgement, well said Martin Luther, Nihil scandalosius veritate, there is not a more scandalous, a more offensive thing in the world,
d n1, cst vvz pno12 p-acp n1, av vvd np1 np1, fw-la fw-la fw-la, a-acp vbz xx dt av-dc j, dt av-dc j n1 p-acp dt n1,
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then that spirit of truth which begets and constitutes a Christian;
then that Spirit of truth which begets and constitutes a Christian;
cs d n1 pp-f n1 r-crq vvz cc n2 dt njp;
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which much resembles the Load-stone quae trahit simul & avertit, which is at once both attractive and averse;
which much resembles the Loadstone Quae trahit simul & avertit, which is At once both Attractive and averse;
r-crq av-d vvz dt n1 fw-la fw-la fw-la cc j, r-crq vbz p-acp a-acp d j cc j;
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at one part draws the Iron, at the other loaths it, as the truth knits al good men, all that are born of the spirit in a bond of peace but withdraws it self, will not joyn with the evil, with those who are born after the flesh, and so makes them enemies;
At one part draws the Iron, At the other Loathes it, as the truth knits all good men, all that Are born of the Spirit in a bound of peace but withdraws it self, will not join with the evil, with those who Are born After the Flesh, and so makes them enemies;
p-acp crd n1 vvz dt n1, p-acp dt n-jn vvz pn31, c-acp dt n1 vvz d j n2, d cst vbr vvn pp-f dt n1 p-acp dt n1 pp-f n1 cc-acp vvz pn31 n1, vmb xx vvi p-acp dt n-jn, p-acp d r-crq vbr vvn p-acp dt n1, cc av vvz pno32 n2;
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and therefore, I may add to Luther, Nihil periculosius veritate, there is not a more dangerous thing in the world (in respect of the world) then the truth;
and Therefore, I may add to Luther, Nihil periculosius veritate, there is not a more dangerous thing in the world (in respect of the world) then the truth;
cc av, pns11 vmb vvi p-acp np1, fw-la fw-la fw-la, a-acp vbz xx dt av-dc j n1 p-acp dt n1 (p-acp n1 pp-f dt n1) av dt n1;
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for as the truth (as it was said of Noah ) Heb. 11. Condemns the world, that is, convinceth it of infidelity,
for as the truth (as it was said of Noah) Hebrew 11. Condemns the world, that is, Convinces it of infidelity,
c-acp c-acp dt n1 (c-acp pn31 vbds vvn pp-f np1) np1 crd np1 dt n1, cst vbz, vvz pn31 pp-f n1,
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and so leaves it open to the sentence of condemnation, so doth the world also condemn the truth: 1. By reproaching it,
and so leaves it open to the sentence of condemnation, so does the world also condemn the truth: 1. By reproaching it,
cc av vvz pn31 j p-acp dt n1 pp-f n1, av vdz dt n1 av vvi dt n1: crd p-acp vvg pn31,
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and bringing up an evil report of it, as an unnecessary, thriftlesse, troublesome, seditious thing Ecquis Chrislus cum suâ fabulâ? said the Heathen, what ado here is with Christ and his Legend? and so saith every Athiest in his heart, every one that is born after the flesh. 2. By selling it;
and bringing up an evil report of it, as an unnecessary, thriftless, troublesome, seditious thing Equites Chrislus cum suâ fabulâ? said the Heathen, what ado Here is with christ and his Legend? and so Says every Atheist in his heart, every one that is born After the Flesh. 2. By selling it;
cc vvg a-acp dt j-jn n1 pp-f pn31, c-acp dt j, j, j, j n1 fw-la fw-la fw-la fw-la fw-la? vvd dt j-jn, r-crq n1 av vbz p-acp np1 cc po31 n1? cc av vvz d n1 p-acp po31 n1, d crd cst vbz vvn p-acp dt n1. crd p-acp vvg pn31;
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as the wanton doth for a smile; the covetous for bread; for that which is not bread, the ambitious for a breath, a sound, a thought;
as the wanton does for a smile; the covetous for bred; for that which is not bred, the ambitious for a breath, a found, a Thought;
c-acp dt j-jn vdz p-acp dt n1; dt j p-acp n1; p-acp d r-crq vbz xx n1, dt j p-acp dt n1, dt n1, dt n1;
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the Superstitious for a Picture, for an Idol, which is nothing:
the Superstitious for a Picture, for an Idol, which is nothing:
dt j p-acp dt n1, p-acp dt n1, r-crq vbz pix:
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wee see the Professour, but not the Saint; all we can challenge, is but a charitable guesse and conjecture;
we see the Professor, but not the Saint; all we can challenge, is but a charitable guess and conjecture;
pns12 vvb dt n1, cc-acp xx dt n1; d pns12 vmb vvi, vbz p-acp dt j n1 cc vvi;
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and then 3. By violence against the friends and lovers of truth, that they may drive it out of the world, by commanding and charging them to speak no more in that name, by persecuting them, as Ismael did Isaac with a scoff, (for this is all we read, vidit ludentem, Sarah saw Ismael mocking him) and this scoff, this derision, whatsoever it was, Saint Paul calls a persecution, this is the Devils Method to make a scoff, the prologue to a Tragedy, to usher in persecution with a jeer,
and then 3. By violence against the Friends and lovers of truth, that they may drive it out of the world, by commanding and charging them to speak no more in that name, by persecuting them, as Ishmael did Isaac with a scoff, (for this is all we read, vidit ludentem, Sarah saw Ishmael mocking him) and this scoff, this derision, whatsoever it was, Saint Paul calls a persecution, this is the Devils Method to make a scoff, the prologue to a Tragedy, to usher in persecution with a jeer,
cc av crd p-acp n1 p-acp dt n2 cc n2 pp-f n1, cst pns32 vmb vvi pn31 av pp-f dt n1, p-acp vvg cc vvg pno32 pc-acp vvi dx dc p-acp d n1, p-acp vvg pno32, p-acp np1 vdd np1 p-acp dt n1, (c-acp d vbz d pns12 vvb, fw-la fw-la, np1 vvd np1 vvg pno31) cc d n1, d n1, r-crq pn31 vbds, n1 np1 vvz dt n1, d vbz dt ng1 n1 pc-acp vvi dt n1, dt n1 p-acp dt n1, pc-acp vvi p-acp n1 p-acp dt vvi,
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first put the Christians in the skins of beasts, and then bait them to death with dogs,
First put the Christians in the skins of beasts, and then bait them to death with Dogs,
ord vvd dt njpg2 p-acp dt n2 pp-f n2, cc av vvb pno32 p-acp n1 p-acp n2,
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8273
first disgrace them, and then ad Leones, away with them to the Lions, first cal the orthodox Bishops traditores, and then beat them down at the very Altar,
First disgrace them, and then and Leones, away with them to the Lions, First call the orthodox Bishops traditores, and then beatrice them down At the very Altar,
ord vvb pno32, cc av cc np1, av p-acp pno32 p-acp dt n2, ord vvb dt n1 ng1 fw-la, cc av vvd pno32 a-acp p-acp dt j n1,
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first make them vile, and then nothing;
First make them vile, and then nothing;
ord vvb pno32 j, cc av pix;
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the Psalmist fully expresseth it, swords are in their lips, for every word these scoffers speak, eats flesh;
the Psalmist Fully Expresses it, swords Are in their lips, for every word these scoffers speak, eats Flesh;
dt n1 av-j vvz pn31, n2 vbr p-acp po32 n2, p-acp d n1 d n2 vvi, vvz n1;
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it is a mock now, it will be a blow, it wil be a wound, it begins in a Libel, it ends in rise, kill and eat, the first letter the Alpha is a mock, the last, the NONLATINALPHABET, is desolation.
it is a mock now, it will be a blow, it will be a wound, it begins in a Libel, it ends in rise, kill and eat, the First Letter the Alpha is a mock, the last, the, is desolation.
pn31 vbz dt n1 av, pn31 vmb vbi dt n1, pn31 vmb vbi dt n1, pn31 vvz p-acp dt n1, pn31 vvz p-acp vvi, vvb cc vvi, dt ord n1 dt np1 vbz dt n1, dt ord, dt, vbz n1.
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Thus the son of the free-woman, he that is born after the spirit, is ever the Patient,
Thus the son of the freewoman, he that is born After the Spirit, is ever the Patient,
av dt n1 pp-f dt n1, pns31 cst vbz vvn p-acp dt n1, vbz av dt j,
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and the son of the Bond-woman, he that is born after the flesh, layes on sure strokes, unus venter, sed non unus animus, saith Aust. as the two Twins strove in the womb of Rebeckah, so these two, the Good and the Evill strive in the World, the one by silence, the other by noise, the one by being what he is, the other by being Angry, that he is so;
and the son of the Bondwoman, he that is born After the Flesh, lays on sure Strokes, Unus venture, sed non Unus animus, Says Aust. as the two Twins strove in the womb of Rebekah, so these two, the Good and the Evil strive in the World, the one by silence, the other by noise, the one by being what he is, the other by being Angry, that he is so;
cc dt n1 pp-f dt n1, pns31 cst vbz vvn p-acp dt n1, vvz p-acp j n2, fw-la n1, fw-la fw-fr fw-la n1, vvz np1 p-acp dt crd n2 vvd p-acp dt n1 pp-f np1, av d crd, dt j cc dt n-jn vvb p-acp dt n1, dt pi p-acp n1, dt j-jn p-acp n1, dt pi p-acp vbg r-crq pns31 vbz, dt j-jn p-acp vbg j, cst pns31 vbz av;
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the one by his life, the other by his Sword.
the one by his life, the other by his Sword.
dt pi p-acp po31 n1, dt j-jn p-acp po31 n1.
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Art thou borne of the Spirit, a true member of Christ? then prepare thy self for temptation, as the sonne of Syrach speaks; Art thou born of the Spirit, a true member of christ? then prepare thy self for temptation, as the son of Sirach speaks;
vb2r pns21 vvn pp-f dt n1, dt j n1 pp-f np1? av vvb po21 n1 p-acp n1, p-acp dt n1 pp-f np1 vvz;
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for when thou hast put on These Graces, That make thee one, thou hast with them put on also a Crowne of Thornes;
for when thou hast put on These Graces, That make thee one, thou hast with them put on also a Crown of Thorns;
p-acp c-crq pns21 vh2 vvn p-acp d n2, cst vvb pno21 pi, pns21 vh2 p-acp pno32 vvd p-acp av dt n1 pp-f n2;
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8282
if thou be an Isaac, thou shalt finde an Imsael. 3. From the Nature of the true Church.
if thou be an Isaac, thou shalt find an Imsael. 3. From the Nature of the true Church.
cs pns21 vbb dt np1, pns21 vm2 vvi dt np1. crd p-acp dt n1 pp-f dt j n1.
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8283
Thus then by looking on the persons in the Text, you may plainly see the face,
Thus then by looking on the Persons in the Text, you may plainly see the face,
av av p-acp vvg p-acp dt n2 p-acp dt n1, pn22 vmb av-j vvi dt n1,
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and condition of the Church, and that no priviledge she hath, can exempt her from persecution, which will yet more plainly appeare from the very Nature,
and condition of the Church, and that no privilege she hath, can exempt her from persecution, which will yet more plainly appear from the very Nature,
cc n1 pp-f dt n1, cc cst dx n1 pns31 vhz, vmb vvi pno31 p-acp n1, r-crq vmb av av-dc av-j vvi p-acp dt j n1,
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and constitution of the Church, which is best seen in her Blood, when she is militant, which is more full and expressive,
and constitution of the Church, which is best seen in her Blood, when she is militant, which is more full and expressive,
cc n1 pp-f dt n1, r-crq vbz js vvn p-acp po31 n1, c-crq pns31 vbz j, r-crq vbz av-dc j cc j,
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then any other representation, any other Title she hath.
then any other representation, any other Title she hath.
cs d j-jn n1, d j-jn n1 pns31 vhz.
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For doe we say she is visible? the best, and truest parts of her are not so;
For doe we say she is visible? the best, and Truest parts of her Are not so;
p-acp n1 pns12 vvb pns31 vbz j? dt js, cc js n2 pp-f pno31 vbr xx av;
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8293
shall we give her that high and proud title of Infallible? Although she be so in those Doctrines, without which she cannot be a Church,
shall we give her that high and proud title of Infallible? Although she be so in those Doctrines, without which she cannot be a Church,
vmb pns12 vvi pno31 d j cc j n1 pp-f j? cs pns31 vbb av p-acp d n2, p-acp r-crq pns31 vmbx vbi dt n1,
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8294
yet in many Things, we erre all:
yet in many Things, we err all:
av p-acp d n2, pns12 vvb d:
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But when we draw her in her own blood, when we call her Militant, we bring her in wrestling, not onely against flesh and blood, against men,
But when we draw her in her own blood, when we call her Militant, we bring her in wrestling, not only against Flesh and blood, against men,
cc-acp c-crq pns12 vvb pno31 p-acp po31 d n1, c-crq pns12 vvb po31 j, pns12 vvb pno31 p-acp n-vvg, xx av-j p-acp n1 cc n1, p-acp n2,
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but against Principalities, and all those Powers of Darkness; then we shew her as she is.
but against Principalities, and all those Powers of Darkness; then we show her as she is.
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To say, she is the Body of Christ filled with him, who filleth all things, is to set her up as a marke for the World,
To say, she is the Body of christ filled with him, who fills all things, is to Set her up as a mark for the World,
p-acp vvb, pns31 vbz dt n1 pp-f np1 vvd p-acp pno31, r-crq vvz d n2, vbz pc-acp vvi pno31 a-acp p-acp dt n1 p-acp dt n1,
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and the Devill to shoot at;
and the devil to shoot At;
cc dt n1 pc-acp vvi p-acp;
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and this, To set her up as a marke, is to build her up into a Church:
and this, To Set her up as a mark, is to built her up into a Church:
cc d, pc-acp vvi pno31 a-acp p-acp dt n1, vbz pc-acp vvi pno31 a-acp p-acp dt n1:
(23) sermon (DIV2)
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so that, Though persecution comes forth in severall shapes, with more or less Terror, yet to say the Church is ever free from all, is as full of Absurdity, as to say;
so that, Though persecution comes forth in several shapes, with more or less Terror, yet to say the Church is ever free from all, is as full of Absurdity, as to say;
av cst, cs n1 vvz av p-acp j n2, p-acp av-dc cc dc n1, av pc-acp vvi dt n1 vbz av j p-acp d, vbz a-acp j pp-f n1, c-acp pc-acp vvi;
(23) sermon (DIV2)
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A man may live without a soul.
A man may live without a soul.
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But now, take it with all its Horror, accompanied with whips and Scorpions, with fire and sword;
But now, take it with all its Horror, accompanied with whips and Scorpions, with fire and sword;
p-acp av, vvb pn31 p-acp d po31 n1, vvn p-acp n2 cc n2, p-acp n1 cc n1;
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yet is it so farre from the destroying the true Church, That it rather establishes, enlarges and Adorns her.
yet is it so Far from the destroying the true Church, That it rather establishes, enlarges and Adorns her.
av vbz pn31 av av-j p-acp dt vvg dt j n1, cst pn31 av-c vvz, vvz cc vvz pno31.
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8304
For the Church of Christ, and the Kingdomes of the Earth, are not of the same making,
For the Church of christ, and the Kingdoms of the Earth, Are not of the same making,
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8305
and Constitution, have not the same soule and Spirit to animate them: These may seem to be built upon Aire, they are so soon thrown down;
and Constitution, have not the same soul and Spirit to animate them: These may seem to be built upon Air, they Are so soon thrown down;
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8306
This is rais'd upon a Holy Hill;
This is raised upon a Holy Hill;
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These have a weake and fraile hand to set them up, and as weak a hand may cast them downe;
These have a weak and frail hand to Set them up, and as weak a hand may cast them down;
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8308
This is the work of Omnipotency, which fences it about, and secures it from Death and Hell:
This is the work of Omnipotency, which fences it about, and secures it from Death and Hell:
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8309
These depend upon the Opinions, upon the affections, upon the lusts of men, which change oftner then the wind;
These depend upon the Opinions, upon the affections, upon the Lustiest of men, which change oftener then the wind;
d vvb p-acp dt n2, p-acp dt n2, p-acp dt n2 pp-f n2, r-crq n1 av-c cs dt n1;
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upon the breath of that Monster, the Multitude, which is any thing, and which is nothing, which is, it knows not what,
upon the breath of that Monster, the Multitude, which is any thing, and which is nothing, which is, it knows not what,
p-acp dt n1 pp-f d n1, dt n1, r-crq vbz d n1, cc r-crq vbz pix, r-crq vbz, pn31 vvz xx r-crq,
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and never agrees with it self, is never one, but in a Tempest, in Tumult and Sedition;
and never agrees with it self, is never one, but in a Tempest, in Tumult and Sedition;
cc av-x vvz p-acp pn31 n1, vbz av pi, p-acp p-acp dt n1, p-acp n1 cc n1;
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This is founded upon the eternall Decree, and will of GOD, and upon Immutability it self,
This is founded upon the Eternal decree, and will of GOD, and upon Immutability it self,
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and shall stand fast for ever:
and shall stand fast for ever:
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These when they are in their height and glory, are under uncertainty and chance, The Church under the wing and shadow of that Providence, which can neither erre,
These when they Are in their height and glory, Are under uncertainty and chance, The Church under the wing and shadow of that Providence, which can neither err,
d c-crq pns32 vbr p-acp po32 n1 cc n1, vbr p-acp n1 cc n1, dt n1 p-acp dt n1 cc n1 pp-f d n1, r-crq vmb av-dx vvi,
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nor miscarry, but worketh mightily, and irrisistibly to its end.
nor miscarry, but works mightily, and irrisistibly to its end.
ccx vvi, cc-acp vvz av-j, cc av-j p-acp po31 n1.
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and put you into the lists: though the trumpet sound not to battell, yet, is it not peace.
and put you into the lists: though the trumpet found not to battle, yet, is it not peace.
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His evertendis una dies, Hora, momentum sufficit, These are long a raysing, and are blowne downe in a moment,His evertendis una dies, Hora, momentum sufficit, These Are long a raising, and Are blown down in a moment,
po31 fw-la fw-la fw-la, fw-la, fw-la fw-la, d vbr av-j dt n-vvg, cc vbr vvn a-acp p-acp dt n1,
(23) sermon (DIV2)
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but this is as everlasting as his love, that built it; in a word, these are worne out by Time;
but this is as everlasting as his love, that built it; in a word, these Are worn out by Time;
cc-acp d vbz a-acp j c-acp po31 n1, cst vvd pn31; p-acp dt n1, d vbr vvn av p-acp n1;
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This is but melted and purged in it, and shall then be most Glorious, when Time shail be no more. I know well;
This is but melted and purged in it, and shall then be most Glorious, when Time shail be no more. I know well;
d vbz cc-acp vvd cc vvn p-acp pn31, cc vmb av vbb av-ds j, c-crq n1 vmb vbi dx av-dc. pns11 vvb av;
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Persecution appears to us as a Fury sent from Hell, and every Haire, every Threat is a Snake, that Hisseth at us;
Persecution appears to us as a Fury sent from Hell, and every Hair, every Threat is a Snake, that Hisseth At us;
n1 vvz p-acp pno12 p-acp dt n1 vvd p-acp n1, cc d n1, d n1 vbz dt n1, cst vvz p-acp pno12;
(23) sermon (DIV2)
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but 'tis our sensuality, and Cowardize that whips us;
but it's our sensuality, and Cowardice that whips us;
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yet, the common consent of all men hath given her a fairer shape, and they that run from her, doe preferre the suffering part,
yet, the Common consent of all men hath given her a Fairer shape, and they that run from her, do prefer the suffering part,
av, dt j n1 pp-f d n2 vhz vvn pno31 dt jc n1, cc pns32 cst vvb p-acp pno31, vdb vvi dt j-vvg n1,
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and as our Saviour said, It is more blessed to Give, then to Receive, so is it vox Populi, The voice of the People (though they practice it not) It is better to suffer, then to Oppresse;
and as our Saviour said, It is more blessed to Give, then to Receive, so is it vox People, The voice of the People (though they practice it not) It is better to suffer, then to Oppress;
cc p-acp po12 n1 vvd, pn31 vbz av-dc vvn pc-acp vvi, cs pc-acp vvi, av vbz pn31 fw-la fw-la, dt n1 pp-f dt n1 (c-acp pns32 vvb pn31 xx) pn31 vbz jc pc-acp vvi, cs pc-acp vvi;
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even they who have the sword in their Hand, and breath nothing but Terror and Death, will rage yet more,
even they who have the sword in their Hand, and breath nothing but Terror and Death, will rage yet more,
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(23) sermon (DIV2)
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if you say, They persecute you;
if you say, They persecute you;
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and either magnify their Cruelty with the name of Justice, or else seek to perswade the world, that they, and they alone suffer Persecution.
and either magnify their Cruelty with the name of justice, or Else seek to persuade the world, that they, and they alone suffer Persecution.
cc av-d vvi po32 n1 p-acp dt n1 pp-f n1, cc av vvb pc-acp vvi dt n1, cst pns32, cc pns32 av-j vvi n1.
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Every man flies persecution, and every man is willing to owne it.
Every man flies persecution, and every man is willing to own it.
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The Arrians complained of the cruelty of the Orthodox, and the Orthodox of the fury of the Arrians; vos dicitis pati persecutionem, saith Austin to the Manichees, " you say, you suffer,
The Arians complained of the cruelty of the Orthodox, and the Orthodox of the fury of the Arians; vos dicitis pati persecutionem, Says Austin to the manichees, " you say, you suffer,
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(23) sermon (DIV2)
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but our Houses are laid waste by you; you say you suffer, but your Armed men put out our eyes;
but our Houses Are laid waste by you; you say you suffer, but your Armed men put out our eyes;
cc-acp po12 n2 vbr vvn n1 p-acp pn22; pn22 vvb pn22 vvb, cc-acp po22 j-vvn n2 vvd av po12 n2;
(23) sermon (DIV2)
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8329
you say, you suffer, but we fall by the sword, what you doe to us, you will not impute to your selves;
you say, you suffer, but we fallen by the sword, what you do to us, you will not impute to your selves;
pn22 vvb, pn22 vvb, cc-acp pns12 vvb p-acp dt n1, r-crq pn22 vdb p-acp pno12, pn22 vmb xx vvi p-acp po22 n2;
(23) sermon (DIV2)
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but what you doe to your selves, you impute to us. Thus it was then;
but what you do to your selves, you impute to us. Thus it was then;
cc-acp r-crq pn22 vdb p-acp po22 n2, pn22 vvb p-acp pno12. av pn31 vbds av;
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8331
And how doe we look back upon the Marian daies, as if the Bottomless Pit did never smoake but then? and are not they of the Romish party,
And how do we look back upon the Marian days, as if the Bottomless Pit did never smoke but then? and Are not they of the Romish party,
cc q-crq vdb pns12 vvb av p-acp dt np1 n2, c-acp cs dt j n1 vdd av-x n1 cc-acp av? cc vbr xx pns32 pp-f dt jp n1,
(23) sermon (DIV2)
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8332
as loud in their Complaints, as if the Devill were never let loose till now? we bring forth our Martyrs with a Faggot on their shoulder,
as loud in their Complaints, as if the devil were never let lose till now? we bring forth our Martyrs with a Faggot on their shoulder,
c-acp av-j p-acp po32 n2, c-acp cs dt n1 vbdr av-x vvn j c-acp av? pns12 vvb av po12 n2 p-acp dt n1 p-acp po32 n1,
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8333
and they theirs with a Tiburne Tippet, (as Father Latimer calls it) and both glory in Persecution.
and they theirs with a Tiburn Tippet, (as Father Latimer calls it) and both glory in Persecution.
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We see then, every party claimes a Title to it, and counts it an Honor to be placed in the Number of those that suffer;
We see then, every party claims a Title to it, and counts it an Honour to be placed in the Number of those that suffer;
pns12 vvb av, d n1 vvz dt n1 p-acp pn31, cc vvz pn31 dt n1 pc-acp vbi vvn p-acp dt n1 pp-f d cst vvb;
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and indeed, Persecution is the Honour, the prosperity, the flourishing Condition of the Church;
and indeed, Persecution is the Honour, the Prosperity, the flourishing Condition of the Church;
cc av, n1 vbz dt n1, dt n1, dt j-vvg n1 pp-f dt n1;
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at an uncertain time, at an Hour we know not, That every hour may be unto us,
At an uncertain time, At an Hour we know not, That every hour may be unto us,
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for it brings her out of the Shadow into the Sunne, makes her indeed Vifible, puts her to her whole Armour, to her whole strength, to the whole substance of her Faith, That shee may suffer and Conquer, which indeed is to be a Church.
for it brings her out of the Shadow into the Sun, makes her indeed Vifible, puts her to her Whole Armour, to her Whole strength, to the Whole substance of her Faith, That she may suffer and Conquer, which indeed is to be a Church.
p-acp pn31 vvz pno31 av pp-f dt n1 p-acp dt n1, vvz pno31 av j, vvz pno31 p-acp po31 j-jn n1, p-acp po31 j-jn n1, p-acp dt j-jn n1 pp-f po31 n1, cst pns31 vmb vvi cc vvi, r-crq av vbz pc-acp vbi dt n1.
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Nazianzen, I remember, calls it the Mystery of Persecution, Sacramentum sanguinis, the Sacrament and Mystery of blood, a visible signe of Invisible Grace, where one thing is seen,Nazianzen, I Remember, calls it the Mystery of Persecution, Sacramentum Blood, the Sacrament and Mystery of blood, a visible Signen of Invisible Grace, where one thing is seen,
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(23) sermon (DIV2)
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8338
and another Thing done, where the Christian suffers, and Rejoyces; is east downe and promoted; falls by the sword, to rise to Eternity;
and Another Thing done, where the Christian suffers, and Rejoices; is east down and promoted; falls by the sword, to rise to Eternity;
cc j-jn n1 vdn, c-crq dt njp vvz, cc vvz; vbz n1 a-acp cc vvn; vvz p-acp dt n1, pc-acp vvi p-acp n1;
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8339
where Glory lies hid in Disgrace; Advantage in losse; Increase in Diminution; and life in Death;
where Glory lies hid in Disgrace; Advantage in loss; Increase in Diminution; and life in Death;
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8340
Ecclesia in attonito, a Church shining in the midst of all the blackness, and darkness, and Terrors of the world.Church in attonito, a Church shining in the midst of all the blackness, and darkness, and Terrors of the world.
n1 p-acp av, dt n1 vvg p-acp dt n1 pp-f d dt n1, cc n1, cc n2 pp-f dt n1.
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8341
For again, As when Common-wealths are in their best estate, and flourish, every man fits under his own Vine and Figtree, every one walkes in his owne Calling.
For again, As when Commonwealths Are in their best estate, and flourish, every man fits under his own Vine and Fig tree, every one walks in his own Calling.
c-acp av, c-acp c-crq n2 vbr p-acp po32 js n1, cc vvi, d n1 vvz p-acp po31 d n1 cc n1, d crd n2 p-acp po31 d vvg.
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8342
The Schollar studies, the Merchant Trafficks, the Tradesman sells; The Husbandman Tills and Ploughs the Ground;
The Scholar studies, the Merchant Traffics, the Tradesman sells; The Husbandman Tills and Ploughs the Ground;
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so the time of persecution to the True Church, to that Body, which is made up of those, who are borne after the spirit, is a Day of Salvation, a Day to work in her Calling (for hereunto you were called, saith the Apostle) where she sits under the shadow of Gods wings, where she studies patience,
so the time of persecution to the True Church, to that Body, which is made up of those, who Are born After the Spirit, is a Day of Salvation, a Day to work in her Calling (for hereunto you were called, Says the Apostle) where she sits under the shadow of God's wings, where she studies patience,
av dt n1 pp-f n1 p-acp dt j n1, p-acp d n1, r-crq vbz vvn a-acp pp-f d, r-crq vbr vvn p-acp dt n1, vbz dt n1 pp-f n1, dt n1 pc-acp vvi p-acp pno31 vvg (c-acp av pn22 vbdr vvn, vvz dt n1) c-crq pns31 vvz p-acp dt n1 pp-f npg1 n2, c-crq pns31 vvz n1,
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and Christian Resolution, where she ploughs up the Fallow ground, and sowes the seeds of Righteousnesse, where she Trafficks for the rich Pearle,
and Christian Resolution, where she ploughs up the Fallow ground, and sows the seeds of Righteousness, where she Traffics for the rich Pearl,
cc njp n1, c-crq pns31 n2 a-acp dt j n1, cc n2 dt n2 pp-f n1, c-crq pns31 vvz p-acp dt j n1,
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8345
and buyes it with her blood, where every Member Acts in its proper place, by the virtue,
and buys it with her blood, where every Member Acts in its proper place, by the virtue,
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8346
and to the Honour of the Head.
and to the Honour of the Head.
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8347
But this you may say, is True, if we take the Church as Invisible, made up of sheep onely, as a Collection of Saints;
But this you may say, is True, if we take the Church as Invisible, made up of sheep only, as a Collection of Saints;
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8348
To speak truly, Charity builds up no other Church; for all she beholds, are either so, or in a possibility of having that Honor,
To speak truly, Charity builds up no other Church; for all she beholds, Are either so, or in a possibility of having that Honour,
pc-acp vvi av-j, n1 vvz p-acp dx j-jn n1; p-acp d pns31 vvz, vbr av-d av, cc p-acp dt n1 pp-f vhg d n1,
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8349
though the Eye of Faith can see but a small number to make up that Body; But take the Church under what Notion you please,
though the Eye of Faith can see but a small number to make up that Body; But take the Church under what Notion you please,
cs dt n1 pp-f n1 vmb vvi p-acp dt j n1 pc-acp vvi a-acp d n1; p-acp vvi dt n1 p-acp r-crq n1 pn22 vvb,
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8350
yet it will be easy to observe, that Persecution may enlarge her Territories, Increase her number,
yet it will be easy to observe, that Persecution may enlarge her Territories, Increase her number,
av pn31 vmb vbi j pc-acp vvi, cst n1 vmb vvi po31 n2, vvb pno31 n1,
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8351
and make her more visible, then she was, when the weather was faire, and no cloud or Darkness hung over her;
and make her more visible, then she was, when the weather was fair, and no cloud or Darkness hung over her;
cc vvi pno31 av-dc j, cs pns31 vbds, c-crq dt n1 vbds j, cc dx n1 cc n1 vvn p-acp pno31;
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that when her branches were lopt off, she spread the more, That when her members were dispers'd, there were more gathered to her,
that when her branches were lopped off, she spread the more, That when her members were dispersed, there were more gathered to her,
cst c-crq po31 n2 vbdr vvn a-acp, pns31 vvd dt av-dc, cst c-crq po31 n2 vbdr vvn, pc-acp vbdr dc vvn p-acp pno31,
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Love can rowse and quicken our drooping and fainting spirits, and strengthen the most feeble knees,
Love can rouse and quicken our drooping and fainting spirits, and strengthen the most feeble knees,
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8353
when they were drove about the world, they carried that sweet smelling favour about them, which drew in multitudes to follow them, That in their flight they begat many Children unto Christ, insomuch, saith Saint Hierom, That una vox totius mundi Christus, Christ was become the Language of the whole world.
when they were drove about the world, they carried that sweet smelling favour about them, which drew in Multitudes to follow them, That in their flight they begat many Children unto christ, insomuch, Says Saint Hieronymus, That una vox totius mundi Christus, christ was become the Language of the Whole world.
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Plures efficimur, quoties metimur, when Christians are drove about the world, and when they are drove out of the World, they multiply, so that we may conclude;Plures efficimur, How often metimur, when Christians Are drove about the world, and when they Are drove out of the World, they multiply, so that we may conclude;
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That so farre are all the Graces, and beauty of the Church, from raising any Priviledge, to exempt her from persecution, that they are rather Occasions and Provocations to raise one,
That so Far Are all the Graces, and beauty of the Church, from raising any Privilege, to exempt her from persecution, that they Are rather Occasions and Provocations to raise one,
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and make Persecution it self a Priviledge. For in the last place. As it was then, so is it now;
and make Persecution it self a Privilege. For in the last place. As it was then, so is it now;
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And he doth not say, It may be so, or It is by Chance, but Ita est, so it is by the Providence of God, which consists,
And he does not say, It may be so, or It is by Chance, but Ita est, so it is by the Providence of God, which consists,
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and is seen in the well Ordering, and bringing of every Motion and Action of man to a right End, which commonly runnes in a contrary Course to that, which Flesh and blood, Humane Infirmity would find out.
and is seen in the well Ordering, and bringing of every Motion and Actium of man to a right End, which commonly runs in a contrary Course to that, which Flesh and blood, Humane Infirmity would find out.
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Eternity, and mortality, Majesty, and Dust and Ashes, wisedome and Ignorance steere not the same course,
Eternity, and mortality, Majesty, and Dust and Ashes, Wisdom and Ignorance steer not the same course,
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nor are they bound to the same point:
nor Are they bound to the same point:
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My wayes are not your wayes, nor my thoughts yours, saith God by his Prophet, to a foolish Nation, who in extremity of folly would be wiser then God; My ways Are not your ways, nor my thoughts yours, Says God by his Prophet, to a foolish nation, who in extremity of folly would be Wiser then God;
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Mine are not as yours, not such uncertaine, such vaine, such contradictory and deceitfull Thoughts, but as farre removed from yours, as Heaven is from the Earth.
Mine Are not as yours, not such uncertain, such vain, such contradictory and deceitful Thoughts, but as Far removed from yours, as Heaven is from the Earth.
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And as he hath made the Heaven, NONLATINALPHABET, as Basil. as a vaile of his Divine Majesty,
And as he hath made the Heaven,, as Basil. as a veil of his Divine Majesty,
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so in all his proceedings and Operations upon man, he is Deus sub velo, a God under a vaile, Hidden,
so in all his proceedings and Operations upon man, he is Deus sub Velo, a God under a veil, Hidden,
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but yet seene, In a dark Character, but read; not toucht, but felt; Mercifull, when he seems angry;
but yet seen, In a dark Character, but read; not touched, but felt; Merciful, when he seems angry;
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Just, when in outward appearance he favours Oppression, then shadowing us under his wing, when we think he Thunders against us, The same yesterday in the calme,
Just, when in outward appearance he favours Oppression, then shadowing us under his wing, when we think he Thunders against us, The same yesterday in the Cam,
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and to day in the storme;
and to day in the storm;
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then raising his Church as high as Heaven, when we tremble, and imagine he hath opened the Gates of Hell to devour her;
then raising his Church as high as Heaven, when we tremble, and imagine he hath opened the Gates of Hell to devour her;
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whilst we stand at distance, and gaze and wonder at his Counsells and dispositions, and understand them not.
while we stand At distance, and gaze and wonder At his Counsels and dispositions, and understand them not.
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Were flesh and blood to build a Church, we should draw our lines out in a pleasant place;
Were Flesh and blood to built a Church, we should draw our lines out in a pleasant place;
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and the hands that hang downe;
and the hands that hang down;
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It should not be as a House subject to the winds and weather, but some house of pleasure, a Seraglio, a Royall Palace;
It should not be as a House Subject to the winds and weather, but Some house of pleasure, a Seraglio, a Royal Palace;
pn31 vmd xx vbi p-acp dt n1 j-jn p-acp dt n2 cc n1, cc-acp d n1 pp-f n1, dt n1, dt j n1;
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It should not be in Egypt, or Babylon, but in the Fortunate Ilands, or in Paradise; Our Lily should be set farre enough from the Thornes; For we would goe to Heaven without any Ifs or Ands, without any buts or difficulties;
It should not be in Egypt, or Babylon, but in the Fortunate Lands, or in Paradise; Our Lily should be Set Far enough from the Thorns; For we would go to Heaven without any Ifs or Ands, without any buts or difficulties;
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we would be eased, but not weary;
we would be eased, but not weary;
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we would be saved, but not beleeve, or beleeve, but not suffer, we would heare God, but not in the Whirlwind;
we would be saved, but not believe, or believe, but not suffer, we would hear God, but not in the Whirlwind;
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Enter into his Kingdome, but not with Tribulation;
Enter into his Kingdom, but not with Tribulation;
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That is, would have God neither provident, nor Just, nor Wise, that is (which is a sad Interpretation) would have no God at all.
That is, would have God neither provident, nor Just, nor Wise, that is (which is a sad Interpretation) would have no God At all.
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But Gods method is best, and is drawne out by his manifold Wisedome, Eph. 3.10. nor could it possibly be otherwise;
But God's method is best, and is drawn out by his manifold Wisdom, Ephesians 3.10. nor could it possibly be otherwise;
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For that is Method and Order with him, which we take to be confusion, and that which we call persecution, is his Art, his way of making of Saints, de perverso auxiliatur, raysing us by those evills, we labour under, For that is Method and Order with him, which we take to be confusion, and that which we call persecution, is his Art, his Way of making of Saints, de perverso auxiliatur, raising us by those evils, we labour under,
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and as in his manifold Wisedome, he redeemed mankind;
and as in his manifold Wisdom, he redeemed mankind;
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so the manner and method of working out our Salvation, is from the same Wisedome and Providence, which as it set an Oportet upon Christ to suffer for us,
so the manner and method of working out our Salvation, is from the same Wisdom and Providence, which as it Set an Oportet upon christ to suffer for us,
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so it set an Oportet upon the Church, to have a Fellowship in his Sufferings;
so it Set an Oportet upon the Church, to have a Fellowship in his Sufferings;
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We must through many Afflictions be consecrated, be made perfect, and so enter into the Kingdome of Heaven. We must through many Afflictions be consecrated, be made perfect, and so enter into the Kingdom of Heaven.
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Nor Indeed, Take us, as we are, polluted and uncleane, could we enter any other way, not enter into the New Heavens,
Nor Indeed, Take us, as we Are, polluted and unclean, could we enter any other Way, not enter into the New Heavens,
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but purg'd and refin'd and transform'd by these into a new Creature, Cured by diseases, heal'd by Bruises, rais'd by our Fall,
but purged and refined and transformed by these into a new Creature, Cured by diseases, healed by Bruises, raised by our Fallen,
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and made more spirituall by the contradiction of those who are borne after the flesh, more Isaacs, then before for the many Ismaels: so that it is not onely agreeable to the wisedome of God,
and made more spiritual by the contradiction of those who Are born After the Flesh, more Isaacs, then before for the many Ishmaels: so that it is not only agreeable to the Wisdom of God,
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but convenient to the weaknesse of man: God could not save us, we could not be saved any other way;
but convenient to the weakness of man: God could not save us, we could not be saved any other Way;
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Oportet, we must go this way;Oportet, we must go this Way;
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Nay, Datum est, it is a Gift, It is given not onely to beleeve, but to suffer, a Gift for which heaven it self is Given;
Nay, Datum est, it is a Gift, It is given not only to believe, but to suffer, a Gift for which heaven it self is Given;
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and it is a Beatitude, Blessed Poverty, blessed mourning, blessed persecution; blessedness set upon these as a Crown,
and it is a Beatitude, Blessed Poverty, blessed mourning, blessed persecution; blessedness Set upon these as a Crown,
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or as rich Embroyderie upon Sackcloth, or some courser stuff.
or as rich Embroidery upon sackcloth, or Some courser stuff.
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And thus you see, the Church is not, cannot be exempt from Persecution, if either we consider the Quality of the Persons themselves,
And thus you see, the Church is not, cannot be exempt from Persecution, if either we Consider the Quality of the Persons themselves,
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or the Nature and constitution of the Church, or the Providence and Wisdome, and Mercy of God;
or the Nature and constitution of the Church, or the Providence and Wisdom, and Mercy of God;
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As it was then, So is it now, In Abrahams Family, Ismael mocks and persecutes Isaac; In the World, the Synagogue persecutes the Church,As it was then, So is it now, In Abrahams Family, Ishmael mocks and persecutes Isaac; In the World, the Synagogue persecutes the Church,
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and in the Church one Christian persecutes another;
and in the Church one Christian persecutes Another;
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It was so it is so, and it will be so to the end of the World:
It was so it is so, and it will be so to the end of the World:
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Let us now look back upon this dreadfull, blessed sight, and see what Advantage we can worke, what light we can strike out of this cloud of blood, to direct & strengthen us in this our Warfare, That we may be Faithfull unto Death, and so receive the Crown of Life.
Let us now look back upon this dreadful, blessed sighed, and see what Advantage we can work, what Light we can strike out of this cloud of blood, to Direct & strengthen us in this our Warfare, That we may be Faithful unto Death, and so receive the Crown of Life.
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And first, knowing these Terrors, as the Apostle speaks, seeing Persecution entaild as it were upon the Church, seeing a kind of Providence and Necessity, that it should be so;
And First, knowing these Terrors, as the Apostle speaks, seeing Persecution entailed as it were upon the Church, seeing a kind of Providence and Necessity, that it should be so;
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Let us not NONLATINALPHABET, as Saint Peter speaks, Think it Strange, or be amazed at the fiery Tryall, not be dismay'd when we see that befall the Church, which befalls the Kingdoms and Common-wealths in the world,
Let us not, as Saint Peter speaks, Think it Strange, or be amazed At the fiery Trial, not be dismayed when we see that befall the Church, which befalls the Kingdoms and Commonwealths in the world,
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when we see the face of the Church gather blacknesse, and not to shine in that Beauty, in which formerly we beheld her.
when we see the face of the Church gather blackness, and not to shine in that Beauty, in which formerly we beheld her.
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For what strange-thing is it, that Ismael should mock Isaac? that a serpent should bite? or a Lion roar? that the world should be the world? or the Church the Church? For the Church,
For what strange-thing is it, that Ishmael should mock Isaac? that a serpent should bite? or a lion roar? that the world should be the world? or the Church the Church? For the Church,
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so far as she is visible, in respect of its visibility and outward form is as subject to change,
so Far as she is visible, in respect of its visibility and outward from is as Subject to change,
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as any other thing that is seen, as those things which we use to say, are but the balls of fortune to play with;
as any other thing that is seen, as those things which we use to say, Are but the balls of fortune to play with;
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for those things of the Church, which are seen are but temporal, those which are eternal are not seen;
for those things of the Church, which Are seen Are but temporal, those which Are Eternal Are not seen;
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the fashion of the world passeth away saith Saint Paul, and so doth the fashion of the Church, the fashion of the world passes away Says Saint Paul, and so does the fashion of the Church,
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and when the scene is changed, it comes forth with another face, and speaks like a servant, that spoke like a Queen;
and when the scene is changed, it comes forth with Another face, and speaks like a servant, that spoke like a Queen;
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in brief, it is turnd about on the wheel of change, subject to the same stormes, to the same injuries, to the same craft and violence, which the Philosopher sayes, make that alteration in States, changes them not into those which may bear some faint resemblance of them,
in brief, it is turned about on the wheel of change, Subject to the same storms, to the same injuries, to the same craft and violence, which the Philosopher Says, make that alteration in States, changes them not into those which may bear Some faint resemblance of them,
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but into that which is most unlike and contrary to them, sets up that in their place, leaving them lost,
but into that which is most unlike and contrary to them, sets up that in their place, leaving them lost,
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and labouring under the expectation of another change.
and labouring under the expectation of Another change.
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Thus it is, and ever was, and ever shall be with the Church in respect of outward profession, which is the face of the Church,
Thus it is, and ever was, and ever shall be with the Church in respect of outward profession, which is the face of the Church,
av pn31 vbz, cc av vbds, cc av vmb vbi p-acp dt n1 p-acp n1 pp-f j n1, r-crq vbz dt n1 pp-f dt n1,
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nor hath the seed of the woman so bruised the Serpents head, but that he still bites at the heel.
nor hath the seed of the woman so Bruised the Serpents head, but that he still bites At the heel.
ccx vhz dt n1 pp-f dt n1 av vvn dt ng1 n1, cc-acp cst pns31 av vvz p-acp dt n1.
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Behold the Children of Israel in the wildernesse, sometimes in straits; and anon in larger wayes;
Behold the Children of Israel in the Wilderness, sometime in straits; and anon in larger ways;
vvb dt n2 pp-f np1 p-acp dt n1, av p-acp n2; cc av p-acp jc n2;
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sometimes sighting Exod. 17. sometimes resting as at mount Sinai; sometimes going forward, and sometimes turning backward, sometimes on the mountains,
sometime sighting Exod 17. sometime resting as At mount Sinai; sometime going forward, and sometime turning backward, sometime on the Mountains,
av vvg np1 crd av vvg a-acp p-acp n1 np1; av vvg av-j, cc av vvg av-j, av p-acp dt n2,
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and sometimes in the vallies, sometimes in places of sweetnesse, as Mithkah, and sometimes in places of bitternesse,
and sometime in the valleys, sometime in places of sweetness, as Mithkah, and sometime in places of bitterness,
cc av p-acp dt n2, av p-acp n2 pp-f n1, c-acp np1, cc av p-acp n2 pp-f n1,
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as Marah. Behold them in a more setled condition, when their Church had Kings for her Nursing-fathers,
as Marah. Behold them in a more settled condition, when their Church had Kings for her Nursing fathers,
c-acp np1. vvb pno32 p-acp dt av-dc j-vvn n1, c-crq po32 n1 vhd n2 p-acp po31 n2,
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how did Idolatry follow Religion at the heel and supplant it? and of all their kings how few of them were not Idolaters? how many professors were there,
how did Idolatry follow Religion At the heel and supplant it? and of all their Kings how few of them were not Idolaters? how many professors were there,
q-crq vdd n1 vvi n1 p-acp dt n1 cc vvi pn31? cc pp-f d po32 n2 c-crq d pp-f pno32 vbdr xx n2? q-crq d n2 vbdr a-acp,
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when Eliah the great Prophet could see but one? and how can that have alwayes the same countenance, which is under the power and wills of mortal men, which change so oft, sometimes in the same man,
when Elijah the great Prophet could see but one? and how can that have always the same countenance, which is under the power and wills of Mortal men, which change so oft, sometime in the same man,
c-crq np1 dt j n1 vmd vvi p-acp crd? cc q-crq vmb d vhb av dt d n1, r-crq vbz p-acp dt n1 cc n2 pp-f j-jn n2, r-crq n1 av av, av p-acp dt d n1,
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but are never long the same in many, amongst whom one is so unlike the other, that he will not suffer that to stand long, which a former hand hath set up,
but Are never long the same in many, among whom one is so unlike the other, that he will not suffer that to stand long, which a former hand hath Set up,
cc-acp vbr av j dt d p-acp d, p-acp ro-crq pi vbz av j dt n-jn, cst pns31 vmb xx vvi cst pc-acp vvi av-j, r-crq dt j n1 vhz vvn a-acp,
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but will model the Church as he please, and of those who look upon it with an eye of distast, will leave so few,
but will model the Church as he please, and of those who look upon it with an eye of distaste, will leave so few,
cc-acp vmb n1 dt n1 c-acp pns31 vvb, cc pp-f d r-crq vvb p-acp pn31 p-acp dt n1 pp-f n1, vmb vvi av d,
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and under such a cloud, that they shall be scarce visible.
and under such a cloud, that they shall be scarce visible.
cc p-acp d dt n1, cst pns32 vmb vbi av-j j.
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Not to speak of former times of those seven Golden candlesticks which are now removed out of their place,
Not to speak of former times of those seven Golden candlesticks which Are now removed out of their place,
xx pc-acp vvi pp-f j n2 pp-f d crd j n2 r-crq vbr av vvn av pp-f po32 n1,
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nor of those many alterations in after ages, but to come home to our selves, our reformed Religion cannot boast of many more years,
nor of those many alterations in After ages, but to come home to our selves, our reformed Religion cannot boast of many more Years,
ccx pp-f d d n2 p-acp p-acp n2, cc-acp pc-acp vvi av-an p-acp po12 n2, po12 vvn n1 vmbx vvi pp-f d dc n2,
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then make up the age of a man.
then make up the age of a man.
av vvb p-acp dt n1 pp-f dt n1.
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That six yeers light of the Gospel in the dayes of Edward the Saint, was soon overspread and darkned with a cloud of blood in Queen Maries reign,
That six Years Light of the Gospel in the days of Edward the Saint, was soon overspread and darkened with a cloud of blood in Queen Mary's Reign,
d crd ng2 n1 pp-f dt n1 p-acp dt n2 pp-f np1 dt n1, vbds av vvn cc vvn p-acp dt n1 pp-f n1 p-acp n1 npg1 vvi,
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since when we willing to beleeve (for we made our boast of it) that it shined out in beauty to these present times, which have thought fit to reform the Reformation it self;
since when we willing to believe (for we made our boast of it) that it shined out in beauty to these present times, which have Thought fit to reform the Reformation it self;
c-acp c-crq pns12 j pc-acp vvi (c-acp pns12 vvd po12 n1 pp-f pn31) cst pn31 vvd av p-acp n1 p-acp d j n2, r-crq vhb vvn j pc-acp vvi dt n1 pn31 n1;
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and now for the glory of it, for its order and Discipline, which is the face of it NONLATINALPHABET? where is it to be seen? we may say of it,
and now for the glory of it, for its order and Discipline, which is the face of it? where is it to be seen? we may say of it,
cc av p-acp dt n1 pp-f pn31, c-acp po31 n1 cc n1, r-crq vbz dt n1 pp-f pn31? q-crq vbz pn31 pc-acp vbi vvn? pns12 vmb vvi pp-f pn31,
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as Job doth of the frailty of man;
as Job does of the frailty of man;
c-acp n1 vdz pp-f dt n1 pp-f n1;
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like the wanton Painter in Pliny, who drew the picture of a Goddesse in the shape and likenes of his Paramour,
like the wanton Painter in pliny, who drew the picture of a Goddess in the shape and likeness of his Paramour,
av-j dt j-jn n1 p-acp np1, r-crq vvd dt n1 pp-f dt n1 p-acp dt n1 cc n1 pp-f po31 n1,
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and thought that was best and fittest, which he best likt.
and Thought that was best and Fittest, which he best liked.
cc vvd cst vbds js cc js, r-crq pns31 av-j vvd.
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It dieth, it wasteth, it giveth up the ghost, and where is it? talk what we will of perpetuity, of visibility, of outward profession Quod cuiquam accidere potest, cuivis potest, what we have seen done to one Church, may certainly be done to another, may be done to all;
It Dieth, it wastes, it gives up the ghost, and where is it? talk what we will of perpetuity, of visibility, of outward profession Quod cuiquam accidere potest, cuivis potest, what we have seen done to one Church, may Certainly be done to Another, may be done to all;
pn31 vvz, pn31 vvz, pn31 vvz a-acp dt n1, cc q-crq vbz pn31? n1 r-crq pns12 vmb pp-f n1, pp-f n1, pp-f j n1 fw-la fw-la fw-la fw-la, fw-la fw-la, r-crq pns12 vhb vvn vdn p-acp crd n1, vmb av-j vbi vdn p-acp j-jn, vmb vbi vdn p-acp d;
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what was done in Asia, may be done in Europ, and if the candlestick be removed out of one, it may be removed out of any place,
what was done in Asia, may be done in Europe, and if the candlestick be removed out of one, it may be removed out of any place,
r-crq vbds vdn p-acp np1, vmb vbi vdn p-acp np1, cc cs dt n1 vbb vvn av pp-f crd, pn31 vmb vbi vvn av pp-f d n1,
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nor is that Church, which calls her self the mother and Queen of the rest, secure from violence,
nor is that Church, which calls her self the mother and Queen of the rest, secure from violence,
ccx vbz cst n1, r-crq vvz po31 n1 dt n1 cc n1 pp-f dt n1, vvb p-acp n1,
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but may be driven from her seat, and pomp, though she be bold to tell the world, that the Gatesof Hell shall not prevail against her.
but may be driven from her seat, and pomp, though she be bold to tell the world, that the Gatesof Hell shall not prevail against her.
cc-acp vmb vbi vvn p-acp po31 n1, cc n1, cs pns31 vbb j pc-acp vvi dt n1, cst dt np1 n1 vmb xx vvi p-acp pno31.
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Religion ('tis true) is as mount Sion which cannot be moved, but standeth sast for ever;
Religion (it's true) is as mount Sion which cannot be moved, but Stands sast for ever;
n1 (pn31|vbz j) vbz p-acp n1 np1 r-crq vmbx vbi vvn, cc-acp vvz zz p-acp av;
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no sword, no power can divide me from it, nor force it out of my embraces;
no sword, no power can divide me from it, nor force it out of my embraces;
dx n1, dx n1 vmb vvi pno11 p-acp pn31, ccx vvi pn31 av pp-f po11 n2;
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this hath its protection its salaogardium, from Omnipotency; but the outward profession of it, the form and manner in which we professe it;
this hath its protection its salaogardium, from Omnipotency; but the outward profession of it, the from and manner in which we profess it;
d vhz po31 n1 pn31|vbz fw-la, p-acp n1; cc-acp dt j n1 pp-f pn31, dt n1 cc n1 p-acp r-crq pns12 vvb pn31;
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in a word, that face of the Church, which is visible is as subject to change,
in a word, that face of the Church, which is visible is as Subject to change,
p-acp dt n1, cst n1 pp-f dt n1, r-crq vbz j vbz p-acp n-jn pc-acp vvi,
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as all those things are which are under the Moon.
as all those things Are which Are under the Moon.
c-acp d d n2 vbr r-crq vbr p-acp dt n1.
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All I shall say is Nolite mirari, wonder not at it, for whatsoever changes and alterations there be in the outward profession of Religion;
All I shall say is Nolite mirari, wonder not At it, for whatsoever changes and alterations there be in the outward profession of Religion;
av-d pns11 vmb vvi vbz fw-la fw-la, vvb xx p-acp pn31, p-acp r-crq n2 cc n2 pc-acp vbi p-acp dt j n1 pp-f n1;
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Religion and the Church of Christ is still the same, the same in her nakednesse and poverty, which she had in her cloth of wrought Gold, and all her Embroyderie.
Religion and the Church of christ is still the same, the same in her nakedness and poverty, which she had in her cloth of wrought Gold, and all her Embroidery.
n1 cc dt n1 pp-f np1 vbz av dt d, dt d p-acp po31 n1 cc n1, r-crq pns31 vhd p-acp po31 n1 pp-f j-vvn n1, cc d po31 n1.
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Marvel not then, for this admiration is the childe of ignorance, an exhalation from the flesh,
Marvel not then, for this admiration is the child of ignorance, an exhalation from the Flesh,
n1 xx av, p-acp d n1 vbz dt n1 pp-f n1, dt n1 p-acp dt n1,
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and hath more in it of Ismael, then of Isaac. The third Inference. And that we may not think it strange;
and hath more in it of Ishmael, then of Isaac. The third Inference. And that we may not think it strange;
cc vhz dc p-acp pn31 pp-f np1, av pp-f np1. dt ord n1. cc cst pns12 vmb xx vvi pn31 j;
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let us in the next place have a right judgement in all things, and not set up the Church in our fancy,
let us in the next place have a right judgement in all things, and not Set up the Church in our fancy,
vvb pno12 p-acp dt ord n1 vhb dt j-jn n1 p-acp d n2, cc xx vvn a-acp dt n1 p-acp po12 n1,
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and shape her out by the state and pomp of this world, but be transformed by the renewing of our mindes.
and shape her out by the state and pomp of this world, but be transformed by the renewing of our minds.
cc vvi pno31 av p-acp dt n1 cc n1 pp-f d n1, cc-acp vbb vvn p-acp dt vvg pp-f po12 n2.
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For by looking to stedfastly on the world we carry the image of it about with us whithersoever we go, For by looking to steadfastly on the world we carry the image of it about with us whithersoever we go,
c-acp p-acp vvg p-acp av-j p-acp dt n1 pns12 vvb dt n1 pp-f pn31 a-acp p-acp pno12 av pns12 vvb,
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and make it the Idea, and platform of a Church;
and make it the Idea, and platform of a Church;
cc vvi pn31 dt n1, cc n1 pp-f dt n1;
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8444
a Mornarchy is the best form of Government saith the Philosopher, and therefore say they at Rome, the fittest for the Church.
a Monarchy is the best from of Government Says the Philosopher, and Therefore say they At Room, the Fittest for the Church.
dt n1 vbz dt js n1 pp-f n1 vvz dt n1, cc av vvb pns32 p-acp vvb, dt js p-acp dt n1.
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Judges are set up to determine controversies in the Common-wealth, and by this pattern they erect a Tribunal for a Judge in matters of faith.
Judges Are Set up to determine controversies in the Commonwealth, and by this pattern they erect a Tribunal for a Judge in matters of faith.
ng1 vbr vvn a-acp pc-acp vvi n2 p-acp dt n1, cc p-acp d n1 pns32 vvb dt n1 p-acp dt n1 p-acp n2 pp-f n1.
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Temporal felicity and peace is the desire of the whole earth, hence they have made it a note and mark of the Church of Christ;
Temporal felicity and peace is the desire of the Whole earth, hence they have made it a note and mark of the Church of christ;
j n1 cc n1 vbz dt n1 pp-f dt j-jn n1, av pns32 vhb vvn pn31 dt n1 cc n1 pp-f dt n1 pp-f np1;
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From hence it is, from our too much familiarity with the world, from our daily parlies with vanity, from our wanton Hospitality,
From hence it is, from our too much familiarity with the world, from our daily Parlies with vanity, from our wanton Hospitality,
p-acp av pn31 vbz, p-acp po12 av d n1 p-acp dt n1, p-acp po12 j n2 p-acp n1, p-acp po12 j-jn n1,
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and free reception of it into our thoughts, and the delight we take in such a guest, we are deceived,
and free reception of it into our thoughts, and the delight we take in such a guest, we Are deceived,
cc j n1 pp-f pn31 p-acp po12 n2, cc dt n1 pns12 vvb p-acp d dt n1, pns12 vbr vvn,
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8451
and lose all the strength of our judgement, not able to distinguish between Heaven and earth,
and loose all the strength of our judgement, not able to distinguish between Heaven and earth,
cc vvi d dt n1 pp-f po12 n1, xx j pc-acp vvi p-acp n1 cc n1,
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or discern that one differeth from the other in glory;
or discern that one differeth from the other in glory;
cc vvi d pi vvz p-acp dt j-jn p-acp n1;
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and being thus blinded, having this vail drawn before our face, we are very apt to take the Church and the world to be alike, miscere Deum & saeculum, to mingle God and the world together,
and being thus blinded, having this Vail drawn before our face, we Are very apt to take the Church and the world to be alike, miscere God & saeculum, to mingle God and the world together,
cc vbg av vvn, vhg d n1 vvn p-acp po12 n1, pns12 vbr av j pc-acp vvi dt n1 cc dt n1 pc-acp vbi av, fw-la fw-la cc fw-la, pc-acp vvi np1 cc dt n1 av,
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and place our selves betwixt them, and so make vanity it self our companion in our way to happinesse.
and place our selves betwixt them, and so make vanity it self our Companion in our Way to happiness.
cc vvb po12 n2 p-acp pno32, cc av vvb n1 pn31 n1 po12 n1 p-acp po12 n1 p-acp n1.
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8455
From hence it is, that when we see the sword and persecution to rage against the professors of the Gospel, we think, that not onely the Glory is departed, but the light of Israel is quite put out, that when a kingdom is shaken,
From hence it is, that when we see the sword and persecution to rage against the professors of the Gospel, we think, that not only the Glory is departed, but the Light of Israel is quite put out, that when a Kingdom is shaken,
p-acp av pn31 vbz, cst c-crq pns12 vvb dt n1 cc n1 pc-acp vvi p-acp dt n2 pp-f dt n1, pns12 vvb, cst xx av-j dt n1 vbz vvn, p-acp dt n1 pp-f np1 vbz av vvn av, cst c-crq dt n1 vbz vvn,
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and wasted, the gates of Hell hath prevailed against the Church:
and wasted, the gates of Hell hath prevailed against the Church:
cc vvn, dt n2 pp-f n1 vhz vvn p-acp dt n1:
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as groundlesse a conceit well neer, as if we should take the description of Heaven in the Revelation to be true in the letter,
as groundless a conceit well near, as if we should take the description of Heaven in the Revelation to be true in the Letter,
c-acp j dt n1 av av-j, c-acp cs pns12 vmd vvi dt n1 pp-f n1 p-acp dt n1 pc-acp vbi j p-acp dt n1,
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and think that it is a City of pure Gold, that the foundations of the walls are adorned with precious stones, that every gate is pearl,
and think that it is a city of pure Gold, that the foundations of the walls Are adorned with precious stones, that every gate is pearl,
cc vvb cst pn31 vbz dt n1 pp-f j n1, cst dt n2 pp-f dt n2 vbr vvn p-acp j n2, cst d n1 vbz n1,
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8459
and the streets shine like Glasse.
and the streets shine like Glass.
cc dt n2 vvb j n1.
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8460
And therefore in the third place let us cast down these imaginations, these bubbles of winde and aire, blown up by the flesh, the worser part, which doth soonest bring on a persecution, and soonest fear it;
And Therefore in the third place let us cast down these Imaginations, these bubbles of wind and air, blown up by the Flesh, the Worse part, which does soonest bring on a persecution, and soonest Fear it;
cc av p-acp dt ord n1 vvb pno12 vvi a-acp d n2, d n2 pp-f n1 cc n1, vvn a-acp p-acp dt n1, dt jc n1, r-crq vdz av-s vvi p-acp dt n1, cc av-s vvb pn31;
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and let us in the place of these build up a royal fort, build our selves up in our holy faith,
and let us in the place of these built up a royal fort, built our selves up in our holy faith,
cc vvb pno12 p-acp dt n1 pp-f d vvb a-acp dt j n1, vvb po12 n2 a-acp p-acp po12 j n1,
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and so fit and prepare our selves against the fiery trial:
and so fit and prepare our selves against the fiery trial:
cc av j cc vvi po12 n2 p-acp dt j n1:
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8463
For as amongst the Heathen, those Ceremonies were called Mysteries which were precedaneous, and went before the Mysteries, NONLATINALPHABET,
For as among the Heathen, those Ceremonies were called Mysteres which were precedaneous, and went before the Mysteres,,
c-acp c-acp p-acp dt j-jn, d n2 vbdr vvn n2 r-crq vbdr j, cc vvd p-acp dt n2,,
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and he may be said to fight, who doth but flourish, and arms, and fits himself for the battle:
and he may be said to fight, who does but flourish, and arms, and fits himself for the battle:
cc pns31 vmb vbi vvn pc-acp vvi, r-crq vdz p-acp vvi, cc n2, cc vvz px31 p-acp dt n1:
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so the blessed spirit every where calls upon those who are born of him to watch,
so the blessed Spirit every where calls upon those who Are born of him to watch,
av dt j-vvn n1 d q-crq vvz p-acp d r-crq vbr vvn pp-f pno31 pc-acp vvi,
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and pray, and stand upon their guard, to put on the whole armour of God, that when the devil assaults them in a storm of persecution, they may be able to stand, in time of peace, to prepare for war, to look upon the sword before hand, to behold the glittering of it, all its terrour;
and pray, and stand upon their guard, to put on the Whole armour of God, that when the Devil assaults them in a storm of persecution, they may be able to stand, in time of peace, to prepare for war, to look upon the sword before hand, to behold the glittering of it, all its terror;
cc vvb, cc vvb p-acp po32 n1, pc-acp vvi p-acp dt j-jn n1 pp-f np1, cst c-crq dt n1 vvz pno32 p-acp dt n1 pp-f n1, pns32 vmb vbb j pc-acp vvi, p-acp n1 pp-f n1, pc-acp vvi p-acp n1, pc-acp vvi p-acp dt n1 p-acp n1, pc-acp vvi dt j-vvg pp-f pn31, d po31 n1;
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8486
Be ye therefore ready, for in an Houre, when you think not, the Son of man, the Captain of your Salvation may come,
Be you Therefore ready, for in an Hour, when you think not, the Son of man, the Captain of your Salvation may come,
vbb pn22 av j, p-acp p-acp dt n1, c-crq pn22 vvb xx, dt n1 pp-f n1, dt n1 pp-f po22 n1 vmb vvi,
(23) sermon (DIV2)
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8467
and take it up and handle it, and then by the wisdom, which the spirit teacheth, dispute it out of its force and terrour, saying within themselves, This can but kill the body which is every day in killing it self, living,
and take it up and handle it, and then by the Wisdom, which the Spirit Teaches, dispute it out of its force and terror, saying within themselves, This can but kill the body which is every day in killing it self, living,
cc vvb pn31 a-acp cc vvi pn31, cc av p-acp dt n1, r-crq dt n1 vvz, vvb pn31 av pp-f po31 n1 cc n1, vvg p-acp px32, d vmb cc-acp vvi dt n1 r-crq vbz d n1 p-acp vvg pn31 n1, vvg,
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and dying, building up it self, which is next to ruine, but if I faint and fall under it, I lose my soul which God breathed into me,
and dying, building up it self, which is next to ruin, but if I faint and fallen under it, I loose my soul which God breathed into me,
cc vvg, vvg a-acp pn31 n1, r-crq vbz ord pc-acp vvi, cc-acp cs pns11 vvb cc vvi p-acp pn31, pns11 vvb po11 n1 r-crq np1 vvd p-acp pno11,
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and then made as immortal as himself, and whilest I fly from the edge of the sword, my backsliding carries me into the pitt of destruction.
and then made as immortal as himself, and whilst I fly from the edge of the sword, my backsliding carries me into the pit of destruction.
cc av vvd p-acp j c-acp px31, cc cs pns11 vvb p-acp dt n1 pp-f dt n1, po11 j-vvg vvz pno11 p-acp dt n1 pp-f n1.
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Thus by a familiar conversing with it, before the blow, by opposing our Hopes of Happiness, to the smart and Death it may bring, by setting up Life, against Death, and Eternity against a moment, we may abate its force and violence,
Thus by a familiar conversing with it, before the blow, by opposing our Hope's of Happiness, to the smart and Death it may bring, by setting up Life, against Death, and Eternity against a moment, we may abate its force and violence,
av p-acp dt j-jn vvg p-acp pn31, p-acp dt n1, p-acp vvg po12 ng1 pp-f n1, p-acp dt n1 cc n1 pn31 vmb vvi, p-acp vvg a-acp n1, p-acp n1, cc n1 p-acp dt n1, pns12 vmb vvi po31 n1 cc n1,
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and so conquer before we fight.
and so conquer before we fight.
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This is our military Discipline, this is our Spirituall exercise, our Martyrdome, before Martyrdome, This bindes the sacrifice with cords to the Hornes of the Altar,
This is our military Discipline, this is our Spiritual exercise, our Martyrdom, before Martyrdom, This binds the sacrifice with cords to the Horns of the Altar,
d vbz po12 j n1, d vbz po12 j n1, po12 n1, p-acp n1, d vvz dt n1 p-acp n2 p-acp dt n2 pp-f dt n1,
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and makes it ready to be offered up; This prepares us for Warre, that we may have peace;
and makes it ready to be offered up; This prepares us for War, that we may have peace;
cc vvz pn31 j pc-acp vbi vvn a-acp; d vvz pno12 p-acp n1, cst pns12 vmb vhi n1;
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peace, before we fight, whilst we rest on the Authority, and command of our Emperor,
peace, before we fight, while we rest on the authority, and command of our Emperor,
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and in his strength (for we may doe all Things in Christ, that strengthneth us) and then peace, everlasting Peace, the reward and Crown of victory.
and in his strength (for we may do all Things in christ, that strengtheneth us) and then peace, everlasting Peace, the reward and Crown of victory.
cc p-acp po31 n1 (c-acp pns12 vmb vdi d n2 p-acp np1, cst vvz pno12) cc av n1, j n1, dt n1 cc n1 pp-f n1.
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Every day to a Christian Souldier, is Dies Praeliaris, a day of Battell, in which he makes some assault or other,
Every day to a Christian Soldier, is Die Praeliaris, a day of Battle, in which he makes Some assault or other,
np1 n1 p-acp dt njp n1, vbz vvz np1, dt n1 pp-f n1, p-acp r-crq pns31 vvz d n1 cc n-jn,
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and gaines advantage on the adversary;
and gains advantage on the adversary;
cc vvz n1 p-acp dt n1;
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for however the day may be faire, and no cloud appeare, yet the sentence is gone out, All that will live Godly in Christ Jesus, must suffer Persecution:
for however the day may be fair, and no cloud appear, yet the sentence is gone out, All that will live Godly in christ jesus, must suffer Persecution:
c-acp c-acp dt n1 vmb vbi j, cc dx n1 vvi, av dt n1 vbz vvn av, d cst vmb vvi j p-acp np1 np1, vmb vvi n1:
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What shall all be torne on the rack; What shall all be torn on the rack;
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and bruis'd on the wheel? shall all be sacrific'd? shall all be Martyrs? yes, all shall be Martyrs,
and Bruised on the wheel? shall all be sacrificed? shall all be Martyrs? yes, all shall be Martyrs,
cc vvn p-acp dt n1? vmb d vbi vvn? vmb d vbi n2? uh, d vmb vbi n2,
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though many of them lose not a drop of blood.
though many of them loose not a drop of blood.
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Habet & pax suos Martyres, for there is a kinde of Martyrdome in Peace, for he that thus prepares and fitts himself, he that by an assiduous mortifying of himself (which indeed is in some degree to Deify himself) builds up in himself this firme resolution to leave all, to suffer all for the name of Christ and the Gospel;Habet & pax suos Martyrs, for there is a kind of Martyrdom in Peace, for he that thus prepares and fitts himself, he that by an assiduous mortifying of himself (which indeed is in Some degree to Deify himself) builds up in himself this firm resolution to leave all, to suffer all for the name of christ and the Gospel;
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he suffers, before he suffers, he suffers, though he never suffers, there wanting nothing to compleat it,
he suffers, before he suffers, he suffers, though he never suffers, there wanting nothing to complete it,
pns31 vvz, c-acp pns31 vvz, pns31 vvz, cs pns31 av-x vvz, a-acp vvg pix p-acp j pn31,
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but an Ismael, but the Tyrant, and the Executioner:
but an Ishmael, but the Tyrant, and the Executioner:
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he cannot but be willing to leave the world, who is gone out of it already.
he cannot but be willing to leave the world, who is gone out of it already.
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And if you ask mee, how you shall make ready, and address your selves? what preparation is required? I may say, it is no more then this;
And if you ask me, how you shall make ready, and address your selves? what preparation is required? I may say, it is no more then this;
cc cs pn22 vvb pno11, c-crq pn22 vmb vvi j, cc vvb po22 n2? q-crq n1 vbz vvn? pns11 vmb vvi, pn31 vbz dx dc cs d;
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To love the Truth, which you professe, to make it your guide, your Counsellour, your Oracle,
To love the Truth, which you profess, to make it your guide, your Counselor, your Oracle,
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whilst the light shines upon your head, when that sayes Go, to Goe, and when it sayes, Do this to doe it;
while the Light shines upon your head, when that Says Go, to Go, and when it Says, Do this to do it;
cs dt n1 vvz p-acp po22 n1, c-crq cst vvz vvb, pc-acp vvi, cc c-crq pn31 vvz, vdb d pc-acp vdi pn31;
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NONLATINALPHABET, to exercise your soules unto Godliness, and so incorporate, as it were, and make it Consubstantiall with them, leave and imprint them there in an Indeleble Character.
, to exercise your Souls unto Godliness, and so incorporate, as it were, and make it Consubstantial with them, leave and imprint them there in an Indelible Character.
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For if you thus display, and manifest it in every Action of your life, if you thus fasten it to your soul,
For if you thus display, and manifest it in every Actium of your life, if you thus fasten it to your soul,
p-acp cs pn22 av vvi, cc vvi pn31 p-acp d n1 pp-f po22 n1, cs pn22 av vvi pn31 p-acp po22 n1,
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and make it a part of it, in time of peace, you will not then part with it at a blast, at the mock of an Ismael, or the breath of a Tyrant, which is but in his Nostrills, you will not forsake it in time of Temptation.
and make it a part of it, in time of peace, you will not then part with it At a blast, At the mock of an Ishmael, or the breath of a Tyrant, which is but in his Nostrils, you will not forsake it in time of Temptation.
cc vvi pn31 dt n1 pp-f pn31, p-acp n1 pp-f n1, pn22 vmb xx av vvi p-acp pn31 p-acp dt n1, p-acp dt n1 pp-f dt np1, cc dt n1 pp-f dt n1, r-crq vbz p-acp p-acp po31 n2, pn22 vmb xx vvi pn31 p-acp n1 pp-f n1.
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Love, if it be true, oh, it is mighty in operation, stronger then Death it self,
Love, if it be true, o, it is mighty in operation, Stronger then Death it self,
n1, cs pn31 vbb j, uh, pn31 vbz j p-acp n1, jc cs n1 pn31 n1,
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and will meet and cope with him, though he comes towards us on his pale Horse, with all his pomp and Terrour;
and will meet and cope with him, though he comes towards us on his pale Horse, with all his pomp and Terror;
cc vmb vvi cc vvi p-acp pno31, cs pns31 vvz p-acp pno12 p-acp po31 j n1, p-acp d po31 n1 cc n1;
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Love, saith a devout Writer is a Philosopher, and can discover the Nature, and qualities, the malignity,
Love, Says a devout Writer is a Philosopher, and can discover the Nature, and qualities, the malignity,
vvb, vvz dt j n1 vbz dt n1, cc vmb vvi dt n1, cc n2, dt n1,
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and weakness of those Evills, which are set up to shake our Constancy, and strike us from that rock, on which we are founded:
and weakness of those Evils, which Are Set up to shake our Constancy, and strike us from that rock, on which we Are founded:
cc n1 pp-f d n2-jn, r-crq vbr vvn a-acp pc-acp vvi po12 n1, cc vvb pno12 p-acp d n1, p-acp r-crq pns12 vbr vvn:
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who is a God like unto our God? saith David, what can be like to that we love;
who is a God like unto our God? Says David, what can be like to that we love;
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what can be equall to it? if our Hearts be set on the Truth;
what can be equal to it? if our Hearts be Set on the Truth;
q-crq vmb vbi j-jn p-acp pn31? cs po12 n2 vbb vvn p-acp dt n1;
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to it the whole world is not worth a thought, nor can that shop of vanities shew forth any thing, that can shake a soul,
to it the Whole world is not worth a Thought, nor can that shop of vanities show forth any thing, that can shake a soul,
p-acp pn31 dt j-jn n1 vbz xx j dt n1, cc vmb d n1 pp-f n2 vvb av d n1, cst vmb vvi dt n1,
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or make the passions Turbulent, and unruly, that can draw a Teare or force a smile, that can deject it with sorrow,
or make the passion Turbulent, and unruly, that can draw a Tear or force a smile, that can deject it with sorrow,
cc vvi dt n2 j, cc j, cst vmb vvi dt n1 cc vvi dt n1, cst vmb vvi pn31 p-acp n1,
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or make it mad with joy, that can raise an Anger, or strike a feare, or set a desire on the wing;
or make it mad with joy, that can raise an Anger, or strike a Fear, or Set a desire on the wing;
cc vvi pn31 j p-acp n1, cst vmb vvi dt n1, cc vvi dt n1, cc vvd dt n1 p-acp dt n1;
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every object is dull and dead, and hath nothing of Temptation in it for to love the truth, is all in all,
every Object is dull and dead, and hath nothing of Temptation in it for to love the truth, is all in all,
d n1 vbz j cc j, cc vhz pix pp-f n1 p-acp pn31 p-acp pc-acp vvi dt n1, vbz d p-acp d,
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and it bespeaks the world, as Saint Paul did the Grave, where is thy victory? nor heigh, nor depth can seperate us from that we love.
and it bespeaks the world, as Saint Paul did the Grave, where is thy victory? nor heigh, nor depth can separate us from that we love.
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And love is a Sophister, able to answere every Argument, wave every subtilty, and defeat the Deviills NONLATINALPHABET, his wiles and crafty enterprizes:
And love is a Sophister, able to answer every Argument, wave every subtlety, and defeat the Deviills, his wiles and crafty Enterprises:
cc n1 vbz dt n1, j pc-acp vvi d n1, vvb d n1, cc vvi dt ng1, po31 n2 cc j vvz:
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nay, Love is a Magician, and can conjure downe all the terrours, and noyse of Persecution, which are those evill Spirits, which amaze and cow us.
nay, Love is a Magician, and can conjure down all the terrors, and noise of Persecution, which Are those evil Spirits, which amaze and cow us.
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If we love the Truth, if Truth be the Antecedent, the consequent is most Naturall and Necessary,
If we love the Truth, if Truth be the Antecedent, the consequent is most Natural and Necessary,
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and it cannot but follow, that therefore we will, when there is reason, lay downe our lives for it.
and it cannot but follow, that Therefore we will, when there is reason, lay down our lives for it.
cc pn31 vmbx cc-acp vvi, cst av pns12 vmb, c-crq pc-acp vbz n1, vvb a-acp po12 n2 p-acp pn31.
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For, againe, what is said of Faith, is true of Love, it purifies the Conscience,
For, again, what is said of Faith, is true of Love, it Purifies the Conscience,
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and when that is clean and pure, the soul is in perfect Health, cheerfull and active, full of courage, either to doe or suffer, ready for that disgrace, which brings honour,
and when that is clean and pure, the soul is in perfect Health, cheerful and active, full of courage, either to do or suffer, ready for that disgrace, which brings honour,
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for that smart which begets joy for that wound, which shall heale, for that Death, which is a Gate open'd to Eternity, ready to goe out and joyne with that Peace, which a good Conscience, which is her Angelus custos, her Angel to keep her in all her wayes, hath seal'd & assured unto her.
for that smart which begets joy for that wound, which shall heal, for that Death, which is a Gate opened to Eternity, ready to go out and join with that Peace, which a good Conscience, which is her Angelus custos, her Angel to keep her in all her ways, hath sealed & assured unto her.
c-acp cst n1 r-crq vvz n1 p-acp d n1, r-crq vmb vvi, c-acp cst n1, r-crq vbz dt n1 vvn p-acp n1, j pc-acp vvi av cc vvi p-acp d n1, r-crq dt j n1, r-crq vbz po31 np1 fw-la, po31 n1 pc-acp vvi pno31 p-acp d po31 n2, vhz vvd cc vvn p-acp pno31.
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A good conscience is an everlasting, never-failing foundation the, foundation of that bliss which the noble army of martyrs now enjoy.
A good conscience is an everlasting, never-failing Foundation the, Foundation of that bliss which the noble army of Martyrs now enjoy.
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But then, the clamors & checks of a polluted one, will not give us leisure enough to build up an holy resolution:
But then, the clamours & Checks of a polluted one, will not give us leisure enough to built up an holy resolution:
p-acp av, dt n2 cc n2 pp-f dt j-vvn pi, vmb xx vvi pno12 n1 av-d pc-acp vvi a-acp dt j n1:
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for when we have deteined the Truth of God in unrighteousnesse, as the Apostle speaks, kept it downe as a Prisoner,
for when we have detained the Truth of God in unrighteousness, as the Apostle speaks, kept it down as a Prisoner,
c-acp c-crq pns12 vhb vvn dt n1 pp-f np1 p-acp n1, p-acp dt n1 vvz, vvd pn31 a-acp p-acp dt n1,
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and not suffered it to worke in us any Thing like unto it self, when in the whole course of our life, we have kept her Captive under our sensuall Lusts,
and not suffered it to work in us any Thing like unto it self, when in the Whole course of our life, we have kept her Captive under our sensual Lustiest,
cc xx vvn pn31 pc-acp vvi p-acp pno12 d n1 av-j p-acp pn31 n1, c-crq p-acp dt j-jn n1 pp-f po12 n1, pns12 vhb vvn po31 j-jn p-acp po12 j n2,
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and affections, have not hearkened to her voice, when she bids us do this, but done, the contrary,
and affections, have not harkened to her voice, when she bids us do this, but done, the contrary,
cc n2, vhb xx vvn p-acp po31 n1, c-crq pns31 vvz pno12 vdi d, cc-acp vdn, dt n-jn,
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when in our ruff and jollity we have thus slighted, and baffled her;
when in our ruff and jollity we have thus slighted, and baffled her;
c-crq p-acp po12 n1 cc n1 pns12 vhb av vvn, cc vvn pno31;
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it is not probable, that in Time of Danger, and Astonishment, she should have so much power over us,
it is not probable, that in Time of Danger, and Astonishment, she should have so much power over us,
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as to winne us, and to prevail with us to suffer for her sake, but we shall willingly, nay, hastily throw her off;
as to win us, and to prevail with us to suffer for her sake, but we shall willingly, nay, hastily throw her off;
c-acp pc-acp vvi pno12, cc pc-acp vvi p-acp pno12 pc-acp vvi p-acp po31 n1, cc-acp pns12 vmb av-j, uh-x, av-j vvb pno31 a-acp;
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and renounce her, when to part with her is to escape the evill that we most feare,
and renounce her, when to part with her is to escape the evil that we most Fear,
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and avoid the blow, that is coming towards us;
and avoid the blow, that is coming towards us;
cc vvi dt n1, cst vbz vvg p-acp pno12;
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for wee shall soon let goe that which wee hold, but for fashion sake, which we fight against,
for we shall soon let go that which we hold, but for fashion sake, which we fight against,
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when wee defend it, and tread under foot, even then, when wee exalt it:
when we defend it, and tread under foot, even then, when we exalt it:
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which hath no more credit with us, then what our Parents, our Education, the voice of the People,
which hath no more credit with us, then what our Parents, our Education, the voice of the People,
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and the multitude of professors have even forc'd upon us? If the Truth have no more Power over us,
and the multitude of professors have even forced upon us? If the Truth have no more Power over us,
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if we have no more love for the Truth, but this, which hath nothing but the name of Love, but is indeed the contrary;
if we have no more love for the Truth, but this, which hath nothing but the name of Love, but is indeed the contrary;
cs pns12 vhb dx dc n1 p-acp dt n1, cc-acp d, r-crq vhz pix p-acp dt n1 pp-f n1, cc-acp vbz av dt j-jn;
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if we blesse it with our Tongue, and fight against it with our Lusts, at once embrace and stifle it,
if we bless it with our Tongue, and fight against it with our Lustiest, At once embrace and stifle it,
cs pns12 vvb pn31 p-acp po12 n1, cc vvi p-acp pn31 p-acp po12 n2, p-acp a-acp vvb cc vvi pn31,
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then those sensuall Lusts, which in time of Peace did deteine, and keep it under, will be the same,
then those sensual Lustiest, which in time of Peace did detain, and keep it under, will be the same,
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and shew themselves againe in Time of Persecution, and be as forcible to deterre us from those Evills, which are so,
and show themselves again in Time of Persecution, and be as forcible to deter us from those Evils, which Are so,
cc vvi px32 av p-acp n1 pp-f n1, cc vbi a-acp j pc-acp vvi pno12 p-acp d n2-jn, r-crq vbr av,
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but in shew and appearance, as they were before to plunge us in those of sin, which were true and reall;
but in show and appearance, as they were before to plunge us in those of since, which were true and real;
cc-acp p-acp n1 cc n1, c-acp pns32 vbdr a-acp pc-acp vvi pno12 p-acp d pp-f n1, r-crq vbdr j cc j;
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If we love not the truth, we are Ismaels, and not Isaacs.
If we love not the truth, we Are Ishmaels, and not Isaacs.
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Every uncleane Beast is not fitt to make a Sacrifice, nor the hairy scalp of him that goes on in his sinnes fitt for the Crowne of Martyrdome;
Every unclean Beast is not fit to make a Sacrifice, nor the hairy scalp of him that Goes on in his Sins fit for the Crown of Martyrdom;
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for how shall hee, who drawes out his life in Open Hostility to Christ, and trifles with him,
for how shall he, who draws out his life in Open Hostility to christ, and trifles with him,
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and contemnes him all his Dayes, suffer or die for him before Repentance, and Reconciliation, which is indeed in the very Act of Hostility? shall wee seek for Heaven in Hell? or shall wee seek for witnesses to the Truth amongst a Generation of Vipers? Can he who all his life long hath cast Christs words behind him, seale to them with his blood, that they are true? Can the Conscience,
and contemnes him all his Days, suffer or die for him before Repentance, and Reconciliation, which is indeed in the very Act of Hostility? shall we seek for Heaven in Hell? or shall we seek for Witnesses to the Truth among a Generation of Vipers? Can he who all his life long hath cast Christ words behind him, seal to them with his blood, that they Are true? Can the Conscience,
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so beaten, so wasted, so overwhelm'd with the Habits of sinne, upon the sudden take in,
so beaten, so wasted, so overwhelmed with the Habits of sin, upon the sudden take in,
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and entertaine a Feare of so little a sinne, as the denyall of one Truth is, in respect of all? Can Ismael, in the twinkling of an Eye, bee made an Isaac? I will not say, It is Impossible,
and entertain a fear of so little a sin, as the denial of one Truth is, in respect of all? Can Ishmael, in the twinkling of an Eye, be made an Isaac? I will not say, It is Impossible,
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but it carries but little shew of probabilitie;
but it carries but little show of probability;
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and if it be ever done, it is not to be brought in censum ordinariorum, nor falls out in the Ordinary course that is set,
and if it be ever done, it is not to be brought in censum ordinariorum, nor falls out in the Ordinary course that is Set,
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and is to bee lookt upon as a Miracle, which is not wrought every day, but at certain times, and upon some important occasion, and to some especial end;
and is to be looked upon as a Miracle, which is not wrought every day, but At certain times, and upon Some important occasion, and to Some especial end;
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for it is very rare and unusual, that conscience should be quiet and silent so long,
for it is very rare and unusual, that conscience should be quiet and silent so long,
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and then on the sudden, be as the mighty voice of God; That it should lie hid so long, and then come forth, and work a miracle;
and then on the sudden, be as the mighty voice of God; That it should lie hid so long, and then come forth, and work a miracle;
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drive us to the confession of some one truth, which had no power to hold us from polluting our selves with so many sins.
drive us to the Confessi of Some one truth, which had no power to hold us from polluting our selves with so many Sins.
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Keep faith, saith Saint Paul, and a good conscience, which some having put away concerning faith have made ship-wrack; Keep faith, Says Saint Paul, and a good conscience, which Some having put away Concerning faith have made shipwreck;
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for so neer an alliance there is between faith and a good conscience, that we must either keep them both,
for so near an alliance there is between faith and a good conscience, that we must either keep them both,
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or lose them both, faith being (as Saint Paul intimates), as the ship,
or loose them both, faith being (as Saint Paul intimates), as the ship,
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and an undefiled conscience as the rudder, if you strike off the rudder, or let it go, the Ship will soon dash upon the rocks,
and an undefiled conscience as the rudder, if you strike off the rudder, or let it go, the Ship will soon dash upon the Rocks,
cc dt j n1 p-acp dt n1, cs pn22 vvb a-acp dt n1, cc vvb pn31 vvi, dt n1 vmb av vvi p-acp dt n2,
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and faith will be lost in the waves and floods of this present world.
and faith will be lost in the waves and floods of this present world.
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If then thou wilt stand up against Israel, be sure to be an Isaac, a childe of promise,
If then thou wilt stand up against Israel, be sure to be an Isaac, a child of promise,
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and an heir to the faith of Abraham, if thou wilt be secure from the flesh, be renewed in the spirit,
and an heir to the faith of Abraham, if thou wilt be secure from the Flesh, be renewed in the Spirit,
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if thou wilt be fit to take up the crosse, first crucifie thy self, thy lusts,
if thou wilt be fit to take up the cross, First crucify thy self, thy Lustiest,
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and affections, if thou wilt be prepared against persecution, first raise one in thy own brest, smother every idle thought, silence every loud desire, check and correct thy wanton sancy, beat down every thing, that stands in opposition to the truth;
and affections, if thou wilt be prepared against persecution, First raise one in thy own breast, smother every idle Thought, silence every loud desire, check and correct thy wanton sancy, beatrice down every thing, that Stands in opposition to the truth;
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Be thus dead unto thy self;
Be thus dead unto thy self;
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and then neither death nor life, neither fear of death, nor hope of life shall be ever able to separate thee from the love of God which is in Christ Jesus.
and then neither death nor life, neither Fear of death, nor hope of life shall be ever able to separate thee from the love of God which is in christ jesus.
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This is all the preparation that is required, which every one, that is born after the spirit doth make, and there needs no more;
This is all the preparation that is required, which every one, that is born After the Spirit does make, and there needs no more;
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for he that is thus fitted to follow Christ in the regeneration, against the Ismaelites of this world, is well qualified,
for he that is thus fitted to follow christ in the regeneration, against the Ismaelites of this world, is well qualified,
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and will not be afraid to meet him in the clouds and in the air, when he shall come in terrour, to judge both the quick and the dead. And now to conclude:
and will not be afraid to meet him in the Clouds and in the air, when he shall come in terror, to judge both the quick and the dead. And now to conclude:
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what sayes the Scripture? Cast out the bond-woman, and her son, for the son of the bond-woman shall not inherit with the son of the free-woman.
what Says the Scripture? Cast out the bondwoman, and her son, for the son of the bondwoman shall not inherit with the son of the freewoman.
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'Tis true, Ismael was cast out into the wildernesse of Beersheba, and the Iew is cast out, ejectus saith Tert. coeli et soli extorris, cast out of Jerusalem, scattered and dispersed over the face of the earth,
It's true, Ishmael was cast out into the Wilderness of Beersheba, and the Iew is cast out, ejectus Says Tert coeli et soli extorris, cast out of Jerusalem, scattered and dispersed over the face of the earth,
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and made a proverb of obstinate impiety, so that when we call a man a Jew, putamus sufficere convitium, we think we have railed loud enough.
and made a proverb of obstinate impiety, so that when we call a man a Jew, putamus sufficere convitium, we think we have railed loud enough.
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But now, how shall the Church cast out those of her own bowels, of her house and family? (for such enemies she may have, which hang upon her breasts;
But now, how shall the Church cast out those of her own bowels, of her house and family? (for such enemies she may have, which hang upon her breasts;
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called by the same word, sealed with the same Sacraments, and challenging a part in the same common salvation.) To cast out is an act of violence,
called by the same word, sealed with the same Sacraments, and challenging a part in the same Common salvation.) To cast out is an act of violence,
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and the true Church evermore hath the suffering part; but yet she may cast them out, and that with violence;
and the true Church evermore hath the suffering part; but yet she may cast them out, and that with violence;
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as herbs peep out of the Earth, when the Sunne comes neere them, and Birds sing when the Spring is neere,
as herbs peep out of the Earth, when the Sun comes near them, and Birds sing when the Spring is near,
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but then, it is with the same violence we take the kingdom of Heaven, a violence upon our selves. 1. By laying our selves prostrate, by the vehemency of our devotion, by our frequent prayers, that God would either melt their hearts,
but then, it is with the same violence we take the Kingdom of Heaven, a violence upon our selves. 1. By laying our selves prostrate, by the vehemency of our devotion, by our frequent Prayers, that God would either melt their hearts,
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or shorten their hands, either bring them into the right way, or strike off their chariot wheels;
or shorten their hands, either bring them into the right Way, or strike off their chariot wheels;
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fot this kinde of spirit, these malignant spirits cannot be cast out, but by prayer and fasting, which is energeticall,
fot this kind of Spirit, these malignant spirits cannot be cast out, but by prayer and fasting, which is energetical,
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and prevalent NONLATINALPHABET, saith Euseb. a most invincible and irresistible Thing, placing us under the wing of God, far above all principalities and powers, above all the flatteries and terrours of the world, there with Steven pleading for Saul the persecutor, till he become Paul the Apostle, which is in effect to cast out the persecution it self.
and prevalent, Says Eusebius a most invincible and irresistible Thing, placing us under the wing of God, Far above all principalities and Powers, above all the flatteries and terrors of the world, there with Steven pleading for Saul the persecutor, till he become Paul the Apostle, which is in Effect to cast out the persecution it self.
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Secondly, by our patience and long suffering: For patience worketh more miracles then power;
Secondly, by our patience and long suffering: For patience works more Miracles then power;
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it giveth us those goods, which our enemies take from us, it makes dishonour glorious, it dulleth the edge of the sword, it cooleth the flames of fire, it wearieth cruelty, shames the Devil,
it gives us those goods, which our enemies take from us, it makes dishonour glorious, it dulleth the edge of the sword, it cooleth the flames of fire, it wearieth cruelty, shames the devil,
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and like a wise Captain turns the Ordnance, upon the face of the enemy.
and like a wise Captain turns the Ordnance, upon the face of the enemy.
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Patience is the proper effect of faith (for if we beleeve him who hath told us our condition, what will we not suffer for his sake?) and it is omnipotent, by the virtue of which Saint Paul professes, he could do and suffer all things. Patience is the proper Effect of faith (for if we believe him who hath told us our condition, what will we not suffer for his sake?) and it is omnipotent, by the virtue of which Saint Paul Professes, he could do and suffer all things.
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It may seem strange indeed, that a mortal, fraile man should be omnipotent, and do all things,
It may seem strange indeed, that a Mortal, frail man should be omnipotent, and do all things,
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yet it is most evidently true; so true that we cannot denie it, unlesse we denie the faith;
yet it is most evidently true; so true that we cannot deny it, unless we deny the faith;
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for if the eye of our faith were as clear, as the reward is Glorious, it would neither dazle at the smile and beauty of a flattering,
for if the eye of our faith were as clear, as the reward is Glorious, it would neither dazzle At the smile and beauty of a flattering,
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nor at the terrour of a black temptation; but pleasure would be vanity, and persecution a crown.
nor At the terror of a black temptation; but pleasure would be vanity, and persecution a crown.
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So that you see, to sit still and do nothing, to possesse our souls with patience, and to suffer all things; is to cast them out.
So that you see, to fit still and do nothing, to possess our Souls with patience, and to suffer all things; is to cast them out.
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3. By our innocency of life, and sincerity of conversation;
3. By our innocency of life, and sincerity of Conversation;
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and thus we shall not onely cast them out, but persecute them, as righteous Lot did the men of Sodom; this is to keep our selves to mount Sion, to that Jerusalem, which is above, to defend our priority, our primogeniture, our Inheritance, this is to be born after the spirit.
and thus we shall not only cast them out, but persecute them, as righteous Lot did the men of Sodom; this is to keep our selves to mount Sion, to that Jerusalem, which is above, to defend our priority, our primogeniture, our Inheritance, this is to be born After the Spirit.
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There is saith Austa Just. persecutio, there is a just and praiseworthy persecution; There is Says Austa Just. Persecution, there is a just and praiseworthy persecution;
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so look up, as if our Redemption, our Spring were neere.
so look up, as if our Redemption, our Spring were near.
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for Isaac to be Heire, was a persecution to Ismael; for the Church to be built upon the foundation of the Apostles, Christ being the head corner stone, was a persecution to the Jews: for no sooner had Paul mention'd his sending to the Gentiles,
for Isaac to be Heir, was a persecution to Ishmael; for the Church to be built upon the Foundation of the Apostles, christ being the head corner stone, was a persecution to the jews: for no sooner had Paul mentioned his sending to the Gentiles,
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8582
but they fling off their cloathes, and fling dust in the aire, and cry, Away with such a fellow from the Earth, and nothing more odious to a Jew, to this Day, then a Christian.
but they fling off their clothes, and fling dust in the air, and cry, Away with such a fellow from the Earth, and nothing more odious to a Jew, to this Day, then a Christian.
cc-acp pns32 vvb a-acp po32 n2, cc vvb n1 p-acp dt n1, cc vvi, av p-acp d dt n1 p-acp dt n1, cc pix av-dc j p-acp dt np1, p-acp d n1, cs dt njp.
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The holy and strict conversation of the just, is a persecution to the wicked;
The holy and strict Conversation of the just, is a persecution to the wicked;
dt j cc j n1 pp-f dt j, vbz dt n1 p-acp dt j;
(23) sermon (DIV2)
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castigat, qui dissentit, hee that walkes not by our Rule, but draws out his Religion by another, is as a Thorne in our eyes, castigate, qui dissentit, he that walks not by our Rule, but draws out his Religion by Another, is as a Thorn in our eyes,
vvi, fw-fr fw-fr, pns31 cst vvz xx p-acp po12 n1, p-acp vvz av po31 n1 p-acp j-jn, vbz p-acp dt n1 p-acp po12 n2,
(23) sermon (DIV2)
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and a whip in our sides, and doth not instruct, but controll and punish us:
and a whip in our sides, and does not instruct, but control and Punish us:
cc dt n1 p-acp po12 n2, cc vdz xx vvi, cc-acp vvi cc vvi pno12:
(23) sermon (DIV2)
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8586
Doe they not speake it in plaine words, Contrarius est, he is contrary to our Doings, it grieves,
Do they not speak it in plain words, Contrarius est, he is contrary to our Doings, it grieves,
vdb pns32 xx vvi pn31 p-acp j n2, np1 fw-la, pns31 vbz j-jn p-acp po12 n2-vdg, pn31 vvz,
(23) sermon (DIV2)
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and vexes us to look upon him;
and vexes us to look upon him;
cc vvz pno12 pc-acp vvi p-acp pno31;
(23) sermon (DIV2)
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He will not digge with us in the Mine for Wealth, he will not wallow with us in Pleasure,
He will not dig with us in the Mine for Wealth, he will not wallow with us in Pleasure,
pns31 vmb xx vvi p-acp pno12 p-acp dt png11 p-acp n1, pns31 vmb xx vvi p-acp pno12 p-acp n1,
(23) sermon (DIV2)
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8589
nor climbe with us to Honor, he will not cast in his Lot with us to help to advance our purposes to their End. And let us thus persecute them with our Silence, with our Patience, with our Innocency,
nor climb with us to Honour, he will not cast in his Lot with us to help to advance our Purposes to their End. And let us thus persecute them with our Silence, with our Patience, with our Innocency,
ccx vvi p-acp pno12 pc-acp vvi, pns31 vmb xx vvn p-acp po31 n1 p-acp pno12 pc-acp vvi pc-acp vvi po12 n2 p-acp po32 n1 cc vvb pno12 av vvi pno32 p-acp po12 n1, p-acp po12 n1, p-acp po12 n1,
(23) sermon (DIV2)
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even persecute those Ismaelites, no other way but this, by being Isaacs. The fourth and last.
even persecute those Ismaelites, no other Way but this, by being Isaacs. The fourth and last.
av vvi d np2, dx j-jn n1 p-acp d, p-acp vbg npg1. dt ord cc ord.
(23) sermon (DIV2)
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8591
Lastly, we may cast them out by Casting our Burden on the Lord, by putting our cause into his Hands, who best can plead it, by citing our Persecuters before his Tribunall, who is the Righteous Judge.
Lastly, we may cast them out by Casting our Burden on the Lord, by putting our cause into his Hands, who best can plead it, by citing our Persecuters before his Tribunal, who is the Righteous Judge.
ord, pns12 vmb vvi pno32 av p-acp vvg po12 n1 p-acp dt n1, p-acp vvg po12 n1 p-acp po31 n2, r-crq av-js vmb vvi pn31, p-acp vvg po12 n2 p-acp po31 n1, r-crq vbz dt j n1.
(23) sermon (DIV2)
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8592
If we thus cast it upon him, we need no other Umpire, no other Revenger:
If we thus cast it upon him, we need no other Umpire, no other Revenger:
cs pns12 av vvi pn31 p-acp pno31, pns12 vvb dx j-jn n1, dx j-jn n1:
(23) sermon (DIV2)
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8593
If it be a loss, he can restore it, if an injury, he can returne it;
If it be a loss, he can restore it, if an injury, he can return it;
cs pn31 vbb dt n1, pns31 vmb vvi pn31, cs dt n1, pns31 vmb vvi pn31;
(23) sermon (DIV2)
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if grief, he can heale it;
if grief, he can heal it;
cs n1, pns31 vmb vvi pn31;
(23) sermon (DIV2)
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if disgrace, he can wipe it off, and will certainly doe it, if we so cast it upon him,
if disgrace, he can wipe it off, and will Certainly do it, if we so cast it upon him,
cs n1, pns31 vmb vvi pn31 a-acp, cc vmb av-j vdi pn31, cs pns12 av vvi pn31 p-acp pno31,
(23) sermon (DIV2)
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8596
as to trust in him alone;
as to trust in him alone;
c-acp pc-acp vvi p-acp pno31 av-j;
(23) sermon (DIV2)
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8597
the full perswasion of Gods Power being that, which awaketh him as one out of sleep, puts him to cloth himself with his Majesty, sets his power a working, to bring mighty Things to passe,
the full persuasion of God's Power being that, which awakes him as one out of sleep, puts him to cloth himself with his Majesty, sets his power a working, to bring mighty Things to pass,
dt j n1 pp-f npg1 n1 vbg d, r-crq vvz pno31 p-acp pi av pp-f n1, vvz pno31 pc-acp vvi px31 p-acp po31 n1, vvz po31 n1 dt n-vvg, pc-acp vvi j n2 pc-acp vvi,
(23) sermon (DIV2)
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and make himself Glorious by the delivery of his People. To shut up all and Conclude:
and make himself Glorious by the delivery of his People. To shut up all and Conclude:
cc vvi px31 j p-acp dt n1 pp-f po31 n1. pc-acp vvi a-acp d cc vvi:
(23) sermon (DIV2)
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8599
Thus if we cast our burden upon him, thus if we look up to the Hills from whence commeth our Salvation, wee shall also NONLATINALPHABET, Look up, and lift up our Heads, behave our selves,
Thus if we cast our burden upon him, thus if we look up to the Hills from whence comes our Salvation, we shall also, Look up, and lift up our Heads, behave our selves,
av cs pns12 vvb po12 n1 p-acp pno31, av cs pns12 vvb a-acp p-acp dt n2 p-acp q-crq vvz po12 n1, pns12 vmb av, vvb a-acp, cc vvd a-acp po12 n2, vvi po12 n2,
(23) sermon (DIV2)
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as if all Things did goe, as wee would have them, look up and lift up our Heads,
as if all Things did go, as we would have them, look up and lift up our Heads,
c-acp cs d n2 vdd vvi, c-acp pns12 vmd vhi pno32, vvb a-acp cc vvi a-acp po12 n2,
(23) sermon (DIV2)
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8603
Thus if wee Importune Him by our Prayers, wait on Him by our Patience, walk before him,
Thus if we Importune Him by our Prayers, wait on Him by our Patience, walk before him,
av cs pns12 vvb pno31 p-acp po12 n2, vvb p-acp pno31 p-acp po12 n1, vvb p-acp pno31,
(23) sermon (DIV2)
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when the Tempest is loudest, in the syncerity and uprightnesse of our Hearts, and put our Cause into his Hands,
when the Tempest is Loudest, in the sincerity and uprightness of our Hearts, and put our Cause into his Hands,
c-crq dt n1 vbz js, p-acp dt n1 cc n1 pp-f po12 n2, cc vvi po12 n1 p-acp po31 n2,
(23) sermon (DIV2)
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if there bee any Ismael, to persecute us, any Enemies to trouble us;
if there be any Ishmael, to persecute us, any Enemies to trouble us;
cs pc-acp vbb d np1, pc-acp vvi pno12, d n2 pc-acp vvi pno12;
(23) sermon (DIV2)
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8606
hee will cast them out, either so melt and transforme them, that they shall not trouble us,
he will cast them out, either so melt and transform them, that they shall not trouble us,
pns31 vmb vvi pno32 av, av-d av vvi cc vvi pno32, cst pns32 vmb xx vvi pno12,
(23) sermon (DIV2)
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or if they doe, they shall rather advantage them, then Hurt us, rather improve our Devotion, then coole,
or if they do, they shall rather advantage them, then Hurt us, rather improve our Devotion, then cool,
cc cs pns32 vdb, pns32 vmb av-c vvi pno32, av vvb pno12, av-c vvb po12 n1, av vvi,
(23) sermon (DIV2)
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8608
and abate it, rather increase our Patience, then weaken it, raise our Syncerity, rather then sink it, rather settle and confirme our Confidence,
and abate it, rather increase our Patience, then weaken it, raise our Sincerity, rather then sink it, rather settle and confirm our Confidence,
cc vvi pn31, av-c vvb po12 n1, av vvi pn31, vvb po12 n1, av-c cs vvi pn31, av-c vvb cc vvi po12 n1,
(23) sermon (DIV2)
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8609
then shake it, in a word, shall so cast them out, as to teach us to doe it, that wee may so use them,
then shake it, in a word, shall so cast them out, as to teach us to do it, that we may so use them,
av vvb pn31, p-acp dt n1, vmb av vvi pno32 av, c-acp pc-acp vvi pno12 pc-acp vdi pn31, cst pns12 vmb av vvi pno32,
(23) sermon (DIV2)
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as wee are Taught to use the unrighteous Mammon, to cast them out by making them Friends,
as we Are Taught to use the unrighteous Mammon, to cast them out by making them Friends,
c-acp pns12 vbr vvn pc-acp vvi dt j np1, pc-acp vvi pno32 av p-acp vvg pno32 n2,
(23) sermon (DIV2)
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8611
even such Friends, as may receive us into Everlasting Habitations, which God Grant for His Sonne JESUS CHRISTS sake, &c.
even such Friends, as may receive us into Everlasting Habitations, which God Grant for His Son JESUS CHRIST sake, etc.
av d n2, c-acp vmb vvi pno12 p-acp j n2, r-crq np1 vvb p-acp po31 n1 np1 npg1 n1, av
(23) sermon (DIV2)
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8612
THE FOURTEENTH SERMON. MATTH. 24.42. Watch therefore; For you know not what hour your Lord doth come. I. PART.
THE FOURTEENTH SERMON. MATTHEW. 24.42. Watch Therefore; For you know not what hour your Lord does come. I. PART.
dt ord n1. av. crd. vvb av; c-acp pn22 vvb xx r-crq n1 po22 n1 vdz vvi. pns11. vvb.
(24) sermon (DIV2)
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WHich words, are the words of our Blessed Saviour, and a part of that Answer, which he return'd to that Question, which was put up by his Disciples, ver. 3. Tell us, When shall these things be,
WHich words, Are the words of our Blessed Saviour, and a part of that Answer, which he returned to that Question, which was put up by his Disciples, ver. 3. Tell us, When shall these things be,
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(24) sermon (DIV2)
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and what shall be the signe of thy comming, and of the end of the world? Where, we may observe, that he doth not satisfy their Curiosity, which was measuring of Time,and what shall be the Signen of thy coming, and of the end of the world? Where, we may observe, that he does not satisfy their Curiosity, which was measuring of Time,
cc q-crq vmb vbi dt n1 pp-f po21 n-vvg, cc pp-f dt n1 pp-f dt n1? c-crq, pns12 vmb vvi, cst pns31 vdz xx vvi po32 n1, r-crq vbds vvg pp-f n1,
(24) sermon (DIV2)
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8615
even to the last point, and moment of it, when it shall be no more,
even to the last point, and moment of it, when it shall be no more,
av p-acp dt ord n1, cc n1 pp-f pn31, c-crq pn31 vmb vbi dx av-dc,
(24) sermon (DIV2)
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8616
but resolves them in that, which was fit for them to know, and passeth by in silence,
but resolves them in that, which was fit for them to know, and passes by in silence,
cc-acp vvz pno32 p-acp d, r-crq vbds vvn p-acp pno32 pc-acp vvi, cc vvz p-acp p-acp n1,
(24) sermon (DIV2)
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8617
and untoucht, the other as a thing laid up, and reserved in the Bosome of his Father.
and untouched, the other as a thing laid up, and reserved in the Bosom of his Father.
cc j, dt j-jn c-acp dt n1 vvd a-acp, cc vvn p-acp dt n1 pp-f po31 n1.
(24) sermon (DIV2)
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8618
The Time he tells them not, but foretells those Fearfull signes, which should be the Fore runners of the Destruction of Jerusalem, and the ends of the world; which two are so interweaved in the Prediction, that Interpreters scarce know how to distinguish them.
The Time he tells them not, but foretells those Fearful Signs, which should be the Before runners of the Destruction of Jerusalem, and the ends of the world; which two Are so interweaved in the Prediction, that Interpreters scarce know how to distinguish them.
dt n1 pns31 vvz pno32 xx, cc-acp vvz d j n2, r-crq vmd vbi dt n1 n2 pp-f dt n1 pp-f np1, cc dt n2 pp-f dt n1; r-crq crd vbr av vvn p-acp dt n1, cst n2 av-j vvb c-crq pc-acp vvi pno32.
(24) sermon (DIV2)
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We need not take any paines to disentangle, or put them asunder:
We need not take any pains to disentangle, or put them asunder:
pns12 vvb xx vvi d n2 pc-acp vvi, cc vvd pno32 av:
(24) sermon (DIV2)
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8620
At the 30. v. he presents himself in the Clouds with Power and Glory, the Angels sound the Trumper at the next;
At the 30. v. he presents himself in the Clouds with Power and Glory, the Angels found the Trumper At the next;
p-acp dt crd n1 pns31 vvz px31 p-acp dt n2 p-acp n1 cc n1, dt n2 vvb dt n1 p-acp dt ord;
(24) sermon (DIV2)
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8621
the two men in the Field and the two women grinding at the Mill in the Verses immediately going before my Text, the one taken, the other lest, are a faire Evidence,
the two men in the Field and the two women grinding At the Mill in the Verses immediately going before my Text, the one taken, the other lest, Are a fair Evidence,
dt crd n2 p-acp dt n1 cc dt crd n2 vvg p-acp dt n1 p-acp dt n2 av-j vvg p-acp po11 n1, dt crd vvn, dt j-jn n1, vbr dt j n1,
(24) sermon (DIV2)
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but after a while to come, and reckon with us; and last of all:
but After a while to come, and reckon with us; and last of all:
cc-acp p-acp dt n1 pc-acp vvi, cc vvi p-acp pno12; cc ord pp-f d:
(24) sermon (DIV2)
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8622
and seem to point out to the end of the world; which will be a time of discrimination, of separating the Goats from the sheep.
and seem to point out to the end of the world; which will be a time of discrimination, of separating the Goats from the sheep.
cc vvb pc-acp vvi av p-acp dt n1 pp-f dt n1; r-crq vmb vbi dt n1 pp-f n1, pp-f n-vvg dt n2 p-acp dt n1.
(24) sermon (DIV2)
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8623
And then these words will concerne us as much as the Apostles;
And then these words will concern us as much as the Apostles;
cc av d n2 vmb vvi pno12 p-acp d c-acp dt n2;
(24) sermon (DIV2)
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8624
In which he who is our Lord and King to Rule and Govern us, He that was and that is, and NONLATINALPHABET, He that is to come, tells us of his comming opens his will,
In which he who is our Lord and King to Rule and Govern us, He that was and that is, and, He that is to come, tells us of his coming Opens his will,
p-acp r-crq pns31 r-crq vbz po12 n1 cc n1 pc-acp vvi cc vvi pno12, pns31 cst vbds cc d vbz, cc, pns31 cst vbz pc-acp vvi, vvz pno12 pp-f po31 n-vvg vvz po31 n1,
(24) sermon (DIV2)
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8625
and manifests his Power, and (as he hath given us Laws) tells us, he will come to require them at our bands;
and manifests his Power, and (as he hath given us Laws) tells us, he will come to require them At our bans;
cc vvz po31 n1, cc (c-acp pns31 vhz vvn pno12 n2) vvz pno12, pns31 vmb vvi pc-acp vvi pno32 p-acp po12 n2;
(24) sermon (DIV2)
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8626
He that is the Wisedome of his Father, he that neither slumbers nor sleeps, calls upon us, makes this stirre and noise about us,
He that is the Wisdom of his Father, he that neither slumbers nor sleeps, calls upon us, makes this stir and noise about us,
pns31 cst vbz dt n1 pp-f po31 n1, pns31 cst d n2 ccx n2, vvz p-acp pno12, vvz d n1 cc n1 p-acp pno12,
(24) sermon (DIV2)
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8627
and the Alarum is NONLATINALPHABET, Be watchfull.
and the Alarm is, Be watchful.
cc dt n1 vbz, vbb j.
(24) sermon (DIV2)
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8628
Call it what we please, an Admonition, or an Exhortation, it hath the necessitating and compulsive force of a Law,
Call it what we please, an Admonition, or an Exhortation, it hath the necessitating and compulsive force of a Law,
n1 pn31 r-crq pns12 vvb, dt n1, cc dt n1, pn31 vhz dt vvg cc j n1 pp-f dt n1,
(24) sermon (DIV2)
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8629
and Christ is his own Herald, and proclaims it, as it were, by the sound of the Trumpet for this vigilate ergo, watch,
and christ is his own Herald, and proclaims it, as it were, by the found of the Trumpet for this vigilate ergo, watch,
cc np1 vbz po31 d n1, cc vvz pn31, c-acp pn31 vbdr, p-acp dt n1 pp-f dt n1 p-acp d vvb fw-la, vvb,
(24) sermon (DIV2)
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8630
Therefore is tuba ante Tuham, is as a Trumpet before the last, and thus it sounds.
Therefore is Tubam ante Tuham, is as a Trumpet before the last, and thus it sounds.
av vbz n1 fw-la np1, vbz p-acp dt n1 p-acp dt ord, cc av pn31 vvz.
(24) sermon (DIV2)
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8631
To you it is commanded, to fling your selves off from the bed of security, to set a Court of Guard upon your selves, to rowze up your selves, to stand as it were on a Watch-Tower, looking for,
To you it is commanded, to fling your selves off from the Bed of security, to Set a Court of Guard upon your selves, to rouse up your selves, to stand as it were on a Watch-Tower, looking for,
p-acp pn22 pn31 vbz vvn, pc-acp vvi po22 n2 a-acp p-acp dt n1 pp-f n1, pc-acp vvi dt n1 pp-f n1 p-acp po22 n2, pc-acp vvi a-acp po22 n2, pc-acp vvi c-acp pn31 vbdr p-acp dt n1, vvg p-acp,
(24) sermon (DIV2)
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8632
and expecting the comming of the Lord.
and expecting the coming of the Lord.
cc vvg dt n-vvg pp-f dt n1.
(24) sermon (DIV2)
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8633
I may call it a Law, but it is not as the Laws of men, which are many times the result of mens wills;
I may call it a Law, but it is not as the Laws of men, which Are many times the result of men's wills;
pns11 vmb vvi pn31 dt n1, cc-acp pn31 vbz xx p-acp dt n2 pp-f n2, r-crq vbr d n2 dt n1 pp-f ng2 n2;
(24) sermon (DIV2)
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8634
which are guided and determined by their Lusts and Affections:
which Are guided and determined by their Lustiest and Affections:
r-crq vbr vvn cc vvn p-acp po32 n2 cc n2:
(24) sermon (DIV2)
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8635
and so Ambition makes Laws, and Covetousnesse makes Lawes, and private Interest makes Laws, with this false Inscription, Bono publico, For the Publick Good; but it is prefac'd,
and so Ambition makes Laws, and Covetousness makes Laws, and private Interest makes Laws, with this false Inscription, Bono Publico, For the Public Good; but it is prefaced,
cc av n1 vvz n2, cc n1 vvz n2, cc j n1 vvz n2, p-acp d j n1, np1 fw-la, p-acp dt j j; p-acp pn31 vbz j,
(24) sermon (DIV2)
552
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8636
and ushered in, with Reason, which concerns, not so much the Head, as the Members, not the Lord,
and ushered in, with Reason, which concerns, not so much the Head, as the Members, not the Lord,
cc vvn p-acp, p-acp n1, r-crq vvz, xx av av-d dt n1, c-acp dt n2, xx dt n1,
(24) sermon (DIV2)
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8637
as his Servants, not the King, as his Subjects, for us men, and for our salvation,
as his Servants, not the King, as his Subject's, for us men, and for our salvation,
c-acp po31 n2, xx dt n1, c-acp po31 n2-jn, p-acp pno12 n2, cc p-acp po12 n1,
(24) sermon (DIV2)
552
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8638
For him that is in the Field, and him that is in the House; For him that sitteth on the Throne, and the woman that Grindes at the Mill:
For him that is in the Field, and him that is in the House; For him that Sitteth on the Throne, and the woman that Grinds At the Mill:
p-acp pno31 cst vbz p-acp dt n1, cc pno31 cst vbz p-acp dt n1; p-acp pno31 cst vvz p-acp dt n1, cc dt n1 cst vvz p-acp dt n1:
(24) sermon (DIV2)
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8639
for the whole Church, is the warning given, This Law promulg'd and every word is a Reason. 1. That he is our Lord, that is to come. 2ly. That he will come. 3ly. That the time of his comming is uncertaine:
for the Whole Church, is the warning given, This Law promulged and every word is a Reason. 1. That he is our Lord, that is to come. 2ly. That he will come. 3ly. That the time of his coming is uncertain:
c-acp dt j-jn n1, vbz dt n1 vvn, d n1 vvn cc d n1 vbz dt n1. crd cst pns31 vbz po12 n1, cst vbz pc-acp vvi. av-jn. cst pns31 vmb vvi. av-jn. cst dt n1 pp-f po31 n-vvg vbz j:
(24) sermon (DIV2)
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8640
A Lord to seal and ratify his Laws with our blood, which we would not subscribe too,
A Lord to seal and ratify his Laws with our blood, which we would not subscribe too,
dt n1 pc-acp vvi cc vvi po31 n2 p-acp po12 n1, r-crq pns12 vmd xx vvi av,
(24) sermon (DIV2)
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8641
nor make good by our Obedience;
nor make good by our obedience;
ccx vvi j p-acp po12 n1;
(24) sermon (DIV2)
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8642
and a Lord, gone as it were into a farre Countrey, and leaving us to Traffick, till he come,
and a Lord, gone as it were into a Far Country, and leaving us to Traffic, till he come,
cc dt n1, vvn c-acp pn31 vbdr p-acp dt j n1, cc vvg pno12 p-acp n1, c-acp pns31 vvb,
(24) sermon (DIV2)
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8645
as the hour of his comming; for he that prefixes no Hour: may come the next:
as the hour of his coming; for he that prefixes no Hour: may come the next:
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every one of these is a Reason strong enough to enforce this Conclusion, Vigilate ergo: Watch therefore.
every one of these is a Reason strong enough to enforce this Conclusion, Vigilate ergo: Watch Therefore.
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A Lord he is, and shall we not fear him? To come, and shall we not expect him? To come at an hour, we know not,
A Lord he is, and shall we not Fear him? To come, and shall we not expect him? To come At an hour, we know not,
dt n1 pns31 vbz, cc vmb pns12 xx vvi pno31? p-acp vvb, cc vmb pns12 xx vvi pno31? p-acp vvi p-acp dt n1, pns12 vvb xx,
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and shall we not watch? these are the premises;
and shall we not watch? these Are the premises;
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and the conclusion is Logically, and formally deduced, primae necessitatis the most necessary conclusion, that a servant, or subject can draw:
and the conclusion is Logically, and formally deduced, primae necessitatis the most necessary conclusion, that a servant, or Subject can draw:
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so that in these words, we have these things considerable. First, the person coming: Dominus vester, your Lord;
so that in these words, we have these things considerable. First, the person coming: Dominus vester, your Lord;
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Secondly, his Advent, veniet: he will come. Thirdly, the uncertainty of that hour; we know not when it will be;
Secondly, his Advent, Come: he will come. Thirdly, the uncertainty of that hour; we know not when it will be;
ord, po31 n1, j-jn: pns31 vmb vvi. ord, dt n1 pp-f d n1; pns12 vvb xx c-crq pn31 vmb vbi;
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out of which will naturally follow this conclusion, which may startle and awake us out of sleep; vigilate ergo: watch therefore.
out of which will naturally follow this conclusion, which may startle and awake us out of sleep; vigilate ergo: watch Therefore.
av pp-f r-crq vmb av-j vvi d n1, r-crq vmb vvi cc vvi pno12 av pp-f n1; vvb fw-la: vvb av.
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Watch therefore, for you know not the Hour &c. We will follow that method which we have laid down, and begin with the premises;
Watch Therefore, for you know not the Hour etc. We will follow that method which we have laid down, and begin with the premises;
vvb av, c-acp pn22 vvb xx dt n1 av pns12 vmb vvi d n1 r-crq pns12 vhb vvn a-acp, cc vvi p-acp dt n2;
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and first, it will concern us to look upon the person, for as the person is, such is our expectation,
and First, it will concern us to look upon the person, for as the person is, such is our expectation,
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and could we take the Idea of him in our hearts, and behold him in the full compasse,
and could we take the Idea of him in our hearts, and behold him in the full compass,
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and extent of his power, we should unfold our armes and look about us, veternum excutere, shake off our sloth and drowsinesse, and prepare for his coming;
and extent of his power, we should unfold our arms and look about us, veternum excutere, shake off our sloth and drowsiness, and prepare for his coming;
cc n1 pp-f po31 n1, pns12 vmd vvi po12 n2 cc vvi p-acp pno12, fw-la fw-la, vvb a-acp po12 n1 cc n1, cc vvi p-acp po31 n-vvg;
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for it is Christ our Lord.
for it is christ our Lord.
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Ask of me, and I shall give thee the Heathen for thine inheritance Psal. 2. saith God to Christ,Ask of me, and I shall give thee the Heathen for thine inheritance Psalm 2. Says God to christ,
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and Christ sayes, I and the Father are one, we beleeve that he shall Judge the world;
and christ Says, I and the Father Are one, we believe that he shall Judge the world;
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and we read that the Father hath committed this Judgement to the Son; take him as God, or take him as man, he is our Lord;
and we read that the Father hath committed this Judgement to the Son; take him as God, or take him as man, he is our Lord;
cc pns12 vvb cst dt n1 vhz vvn d n1 p-acp dt n1; vvb pno31 p-acp np1, cc vvb pno31 p-acp n1, pns31 vbz po12 n1;
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Cum Dominus dicitur, unus agnoscitur, for there is but one faith, and but one Lord;Cum Dominus dicitur, Unus agnoscitur, for there is but one faith, and but one Lord;
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so that Christ may well say, you call me Lord and Master, and so I am;
so that christ may well say, you call me Lord and Master, and so I am;
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a Lord as in many other respects, so jure Redemptionis by the redemption, having bought us with a price, and so jure belli by way of Conquest, by treading our enemies under our feet,
a Lord as in many other respects, so jure Redemptionis by the redemption, having bought us with a price, and so jure Belli by Way of Conquest, by treading our enemies under our feet,
dt n1 c-acp p-acp d j-jn n2, av fw-la fw-la p-acp dt n1, vhg vvn pno12 p-acp dt n1, cc av vvi n2 p-acp n1 pp-f n1, p-acp vvg po12 n2 p-acp po12 n2,
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and taking us out of slavery, and bondage. And that we may not think, that Christ laid down his power with his life;
and taking us out of slavery, and bondage. And that we may not think, that christ laid down his power with his life;
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or that he is gone from us, never to come again;
or that he is gone from us, never to come again;
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Nor doth his right hand point out to any fixt or determined place, where he sits;
Nor does his right hand point out to any fixed or determined place, where he sits;
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we will a little consider the nature of his Dominion, and behold him there, from whence he must come to judge the quick and the dead, and the Prophet David hath pointed out to him sitting at the right hand of God, where we should ever behold him, and fix our thoughts, our eye of faith upon him, in this our watch.
we will a little Consider the nature of his Dominion, and behold him there, from whence he must come to judge the quick and the dead, and the Prophet David hath pointed out to him sitting At the right hand of God, where we should ever behold him, and fix our thoughts, our eye of faith upon him, in this our watch.
pns12 vmb dt j vvi dt n1 pp-f po31 n1, cc vvb pno31 a-acp, p-acp c-crq pns31 vmb vvi p-acp vvb dt j cc dt j, cc dt n1 np1 vhz vvn av p-acp pno31 vvg p-acp dt j-jn n1 pp-f np1, c-crq pns12 vmd av vvi pno31, cc vvi po12 n2, po12 n1 pp-f n1 p-acp pno31, p-acp d po12 n1.
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The Lord said unto my Lord, sit thou at my right hand, till I make thy enemies thy footstool; The Lord said unto my Lord, fit thou At my right hand, till I make thy enemies thy footstool;
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which speech is Metaphorical, and we cannot draw it to any other sense, then that on which the intent of the speaker did levell it, which reacht no further then this, to shew that his own kingdom was nothing in comparison of Christs, which was of another, and higher nature; as Tertul. spake of parables;
which speech is Metaphorical, and we cannot draw it to any other sense, then that on which the intent of the speaker did level it, which reached no further then this, to show that his own Kingdom was nothing in comparison of Christ, which was of Another, and higher nature; as Tertulian spoke of parables;
r-crq n1 vbz j, cc pns12 vmbx vvi pn31 p-acp d j-jn n1, av cst p-acp r-crq dt n1 pp-f dt n1 vdd vvi pn31, r-crq vvd av-dx av-jc cs d, pc-acp vvi cst po31 d n1 vbds pix p-acp n1 pp-f npg1, r-crq vbds pp-f n-jn, cc jc n1; c-acp np1 vvd pp-f n2;
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we do not draw conclusions, and Doctrines out of Metaphors, but we expound the Metaphor, by the Doctrine which is taught,
we do not draw conclusions, and Doctrines out of Metaphors, but we expound the Metaphor, by the Doctrine which is taught,
pns12 vdb xx vvi n2, cc n2 av pp-f n2, cc-acp pns12 vvb dt n1, p-acp dt n1 r-crq vbz vvn,
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and the scope of the teacher, nor must we admit of any interpretation, which notwithstanding the Metaphor might yeeld, which is not consonant,
and the scope of the teacher, nor must we admit of any Interpretation, which notwithstanding the Metaphor might yield, which is not consonant,
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and agreeable to the Doctrine, and analogie of faith, NONLATINALPHABET saith the Philosopher, we can neither bring a Metaphor into a definition,
and agreeable to the Doctrine, and analogy of faith, Says the Philosopher, we can neither bring a Metaphor into a definition,
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nor can we build an argument upon it;
nor can we built an argument upon it;
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we may say of Metaphors, as Christ spake of the voice from heaven, they are used in Scripture for our sakes NONLATINALPHABET, for likenesse,
we may say of Metaphors, as christ spoke of the voice from heaven, they Are used in Scripture for our sakes, for likeness,
pns12 vmb vvi pp-f n2, c-acp np1 vvd pp-f dt n1 p-acp n1, pns32 vbr vvn p-acp n1 p-acp po12 n2, p-acp n1,
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and proportions sake, and serve to present Intellectual objects to the eye, and make that light, which we have of things familiar to us, a help and medium, by which we may more clearly see those which are removed, and stand at greater distance.
and proportions sake, and serve to present Intellectual objects to the eye, and make that Light, which we have of things familiar to us, a help and medium, by which we may more clearly see those which Are removed, and stand At greater distance.
cc ng1 n1, cc vvb pc-acp vvi j n2 p-acp dt n1, cc vvi d n1, r-crq pns12 vhb pp-f n2 j-jn p-acp pno12, dt n1 cc fw-la, p-acp r-crq pns12 vmb av-dc av-j vvi d r-crq vbr vvn, cc vvb p-acp jc n1.
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For he cannot be said to sit there, at the right hand of God, from the position, and site of his body;
For he cannot be said to fit there, At the right hand of God, from the position, and site of his body;
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we cannot entertain so grosse an Imagination;
we cannot entertain so gross an Imagination;
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and Saint Stephen tells us, he saw him standing at the right hand of God; but it may declare his victory, his triumph and rest,
and Saint Stephen tells us, he saw him standing At the right hand of God; but it may declare his victory, his triumph and rest,
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as it were from his labour, secundum consuetudinem nostram illi consessus offertur, qui victor adveniens Honoris gratia promeretur, ut sedeat, it is borrowed saith Saint Ambrose, from our customary speech, by which we offer him a place,
as it were from his labour, secundum consuetudinem nostram illi Consessus offertur, qui victor adveniens Honoris Gratia promeretur, ut sedeat, it is borrowed Says Saint Ambrose, from our customary speech, by which we offer him a place,
c-acp pn31 vbdr p-acp po31 n1, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la fw-la fw-la fw-la, fw-la fw-la, pn31 vbz vvn vvz n1 np1, p-acp po12 j n1, p-acp r-crq pns12 vvb pno31 dt n1,
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and seat for honours sake, who hath done some notable and meritorious service, and so Christ having spoiled the adversarie by his death, having lead captivity captive,
and seat for honours sake, who hath done Some notable and meritorious service, and so christ having spoiled the adversary by his death, having led captivity captive,
cc n1 p-acp ng1 n1, r-crq vhz vdn d j cc j n1, cc av np1 vhg vvn dt n1 p-acp po31 n1, vhg vvn n1 j-jn,
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and put the Prince of Darknesse in chaines at his return with these spoiles, hears from his Father, Sede ad dextram, sit now down at my right hand.
and put the Prince of Darkness in chains At his return with these spoils, hears from his Father, Sede ad Dextram, fit now down At my right hand.
cc vvd dt n1 pp-f n1 p-acp n2 p-acp po31 n1 p-acp d n2, vvz p-acp po31 n1, fw-la fw-la fw-la, vvb av a-acp p-acp po11 j-jn n1.
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a Prophet, and a Priest, and a Lord for ever:
a Prophet, and a Priest, and a Lord for ever:
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For Christ himself tells the high Priest, That they shall see the Son of man sitting at the right hand of God, and coming in the clouds of heaven, which if it be litterally understood, we must needs conceive him coming and sitting at the same time.
For christ himself tells the high Priest, That they shall see the Son of man sitting At the right hand of God, and coming in the Clouds of heaven, which if it be literally understood, we must needs conceive him coming and sitting At the same time.
c-acp np1 px31 vvz dt j n1, cst pns32 vmb vvi dt n1 pp-f n1 vvg p-acp dt j-jn n1 pp-f np1, cc vvg p-acp dt n2 pp-f n1, r-crq cs pn31 vbb av-j vvn, pns12 vmb av vvi pno31 vvg cc vvg p-acp dt d n1.
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All agree it is a Metaphor, and some interpret it of that supremacy he hath above the Creature,
All agree it is a Metaphor, and Some interpret it of that supremacy he hath above the Creature,
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for so he is described sitting at the right hand of God in Heavenly places, far above all principalities and powers,
for so he is described sitting At the right hand of God in Heavenly places, Far above all principalities and Powers,
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and every name that is named not onely in this world, but in the World to come. and every name that is nam not only in this world, but in the World to come.
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Some have conceived, that by this honour of sitting at the right hand of God, not onely an equality with God is implyed, but something more;
some have conceived, that by this honour of sitting At the right hand of God, not only an equality with God is employed, but something more;
d vhb vvn, cst p-acp d n1 pp-f vvg p-acp dt j-jn n1 pp-f np1, xx av-j dt n1 p-acp np1 vbz vvn, cc-acp pi dc;
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not that the Son hath any thing more then the Father, for they are equall in all things, not that the Son hath any thing more then the Father, for they Are equal in all things,
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but because in respect of the exercise, and execution of his royal office, he hath as it were this dignity to sit in his royal seat,
but Because in respect of the exercise, and execution of his royal office, he hath as it were this dignity to fit in his royal seat,
cc-acp c-acp p-acp n1 pp-f dt n1, cc n1 pp-f po31 j n1, pns31 vhz p-acp pn31 vbdr d n1 pc-acp vvi p-acp po31 j n1,
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as Lord and Governour of his Church, for the Father is said, as I told you, to commit all judgement to the Son;
as Lord and Governor of his Church, for the Father is said, as I told you, to commit all judgement to the Son;
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But we may say with Tertul. malo in scripturis forte minus sapere, quam contra, we had rather understand lesse in Scripture, But we may say with Tertulian Malo in Scriptures forte minus Sapere, quam contra, we had rather understand less in Scripture,
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then amisse, rather be wary then venture too far, and wade till we sink;
then amiss, rather be wary then venture too Far, and wade till we sink;
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and that will prove the best interpretation of Scripture, which we draw out of Scripture it self;
and that will prove the best Interpretation of Scripture, which we draw out of Scripture it self;
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and then Saint Paul hath interpreted it to our hands;
and then Saint Paul hath interpreted it to our hands;
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for where as the Prophet David Tells us, the Lord said unto my Lord, sit thou at my right hand, the Apostle speaks more expresly;
for where as the Prophet David Tells us, the Lord said unto my Lord, fit thou At my right hand, the Apostle speaks more expressly;
p-acp c-crq c-acp dt n1 np1 vvz pno12, dt n1 vvd p-acp po11 n1, vvb pns21 p-acp po11 j-jn n1, dt n1 vvz av-dc av-j;
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Oportet eum regnare, he must reign, till he hath put down all his enemies under his feet; Oportet Eum Reign, he must Reign, till he hath put down all his enemies under his feet;
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and in the Epistle to the Hebrews, we have such an high Priest that sits at the right hand of the throne of the majesty in the Heavens; and in the Epistle to the Hebrews, we have such an high Priest that sits At the right hand of the throne of the majesty in the Heavens;
cc p-acp dt n1 p-acp dt np2, pns12 vhb d dt j n1 cst vvz p-acp dt j-jn n1 pp-f dt n1 pp-f dt n1 p-acp dt n2;
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that is, we have such an high Priest, which is also a Lord, and king of Majesty,
that is, we have such an high Priest, which is also a Lord, and King of Majesty,
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and power to command, and govern us, who hath absolute authority over things in Heaven,
and power to command, and govern us, who hath absolute Authority over things in Heaven,
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and things in earth, over all the souls, and bodyes of men, and may prescribe them Laws;
and things in earth, over all the Souls, and bodies of men, and may prescribe them Laws;
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reward the obedient and punish offenders either in this world, or the next, or in both;
reward the obedient and Punish offenders either in this world, or the next, or in both;
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for though he were a Lord and King even in his cratch, and on his crosse;
for though he were a Lord and King even in his cratch, and on his cross;
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yet now his Dominion, and kingly power was most manifest, and he commands his Disciples to publish the Gospel of peace,
yet now his Dominion, and kingly power was most manifest, and he commands his Disciples to publish the Gospel of peace,
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and those precepts of Christian conversation to all the World, and speaks not as a Prophet but as a Prince, in his own name;
and those Precepts of Christian Conversation to all the World, and speaks not as a Prophet but as a Prince, in his own name;
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enjoyns Repentance, and amendment of life, to all the Nations of the earth, which were now all under his Dominion.
enjoins Repentance, and amendment of life, to all the nations of the earth, which were now all under his Dominion.
vvz n1, cc n1 pp-f n1, p-acp d dt n2 pp-f dt n1, r-crq vbdr av av-d p-acp po31 n1.
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Thus saith Christ himself, it is written, and thus it behoved him to suffer and to rise again, that Repentance and remission of sin, might be preached NONLATINALPHABET in his name, among all Nations:
Thus Says christ himself, it is written, and thus it behooved him to suffer and to rise again, that Repentance and remission of since, might be preached in his name, among all nations:
av vvz np1 px31, pn31 vbz vvn, cc av pn31 vvd pno31 pc-acp vvi cc pc-acp vvi av, cst n1 cc n1 pp-f n1, vmd vbi vvn p-acp po31 n1, p-acp d n2:
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and his Dominion is not subordinate, but absolute;
and his Dominion is not subordinate, but absolute;
cc po31 n1 vbz xx j, cc-acp j;
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he commands not as the Centurion in the Gospel, who had divers under him, yet himself was under authority;
he commands not as the Centurion in the Gospel, who had diverse under him, yet himself was under Authority;
pns31 vvz xx p-acp dt n1 p-acp dt n1, r-crq vhd j p-acp pno31, av n1 vbds p-acp n1;
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but as Solomons King, he is Rex Alkum a King, against whom there is no rising up.
but as Solomons King, he is Rex Alcove a King, against whom there is no rising up.
cc-acp c-acp np1 n1, pns31 vbz np1 np1 dt n1, p-acp ro-crq a-acp vbz dx vvg a-acp.
(24) sermon (DIV2)
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And now that it may appear, that he is not for ever, thus to sit at the right hand of God, but there sits to rule,
And now that it may appear, that he is not for ever, thus to fit At the right hand of God, but there sits to Rule,
cc av cst pn31 vmb vvi, cst pns31 vbz xx p-acp av, av pc-acp vvi p-acp dt j-jn n1 pp-f np1, p-acp pc-acp vvz pc-acp vvi,
(24) sermon (DIV2)
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and govern us, to behold, and observe us in every motion, and in every thought and wil,
and govern us, to behold, and observe us in every motion, and in every Thought and will,
cc vvb pno12, pc-acp vvi, cc vvb pno12 p-acp d n1, cc p-acp d n1 cc n1,
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nay, must come again, either with a reward for those who bow to his Scepter,
nay, must come again, either with a reward for those who bow to his Sceptre,
uh-x, vmb vvi av, av-d p-acp dt n1 p-acp d r-crq vvb p-acp po31 n1,
(24) sermon (DIV2)
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or vengeance to be poured forth upon their heads, who contemn his laws, and think neither of him,
or vengeance to be poured forth upon their Heads, who contemn his laws, and think neither of him,
cc n1 pc-acp vbi vvn av p-acp po32 n2, r-crq vvb po31 n2, cc vvb dx pp-f pno31,
(24) sermon (DIV2)
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nor the right hand of God, and will not have him reign over them, though they call him their king;
nor the right hand of God, and will not have him Reign over them, though they call him their King;
ccx dt j-jn n1 pp-f np1, cc vmb xx vhi pno31 vvi p-acp pno32, cs pns32 vvb pno31 po32 n1;
(24) sermon (DIV2)
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Let us a little further consider the Nature and quality of his Dominon, that our fear,
Let us a little further Consider the Nature and quality of his Dominion, that our Fear,
vvb pno12 dt j av-jc vvi dt n1 cc n1 pp-f po31 n1, cst po12 n1,
(24) sermon (DIV2)
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and reverence, our care and caution may draw him yet a little neerer to us,
and Reverence, our care and caution may draw him yet a little nearer to us,
cc n1, po12 n1 cc n1 vmb vvi pno31 av dt j av-jc p-acp pno12,
(24) sermon (DIV2)
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and we may conceive of him, as not onely sitting at the right hand of God, but so live as if he were now coming in the clouds.
and we may conceive of him, as not only sitting At the right hand of God, but so live as if he were now coming in the Clouds.
cc pns12 vmb vvi pp-f pno31, c-acp xx av-j vvg p-acp dt j-jn n1 pp-f np1, p-acp av vvb c-acp cs pns31 vbdr av vvg p-acp dt n2.
(24) sermon (DIV2)
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Tell the daughter of Sion, behold thy king coming to thee, meek, on a colt, the foal of an Asse, this was his first coming in great humility, Tell the daughter of Sion, behold thy King coming to thee, meek, on a colt, the foal of an Ass, this was his First coming in great humility,
vvb dt n1 pp-f np1, vvb po21 n1 vvg p-acp pno21, j, p-acp dt n1, dt n1 pp-f dt n1, d vbds po31 ord n-vvg p-acp j n1,
(24) sermon (DIV2)
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and this and his retinue, that his Kingdom was not of this world.
and this and his retinue, that his Kingdom was not of this world.
cc d cc po31 n1, cst po31 n1 vbds xx pp-f d n1.
(24) sermon (DIV2)
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He humbled himself, saith Saint Paul, wherfore God hath highly exalted him, and given him a name, which is above every name; He humbled himself, Says Saint Paul, Wherefore God hath highly exalted him, and given him a name, which is above every name;
pns31 vvd px31, vvz n1 np1, c-crq np1 vhz av-j vvn pno31, cc vvn pno31 dt n1, r-crq vbz p-acp d n1;
(24) sermon (DIV2)
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given him power, dignity, and honour, and made him our Lord and King.
given him power, dignity, and honour, and made him our Lord and King.
vvn pno31 n1, n1, cc n1, cc vvd pno31 po12 n1 cc n1.
(24) sermon (DIV2)
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For his Prophetical office which he exercised in the land of Judea, was in a manner and act,
For his Prophetical office which he exercised in the land of Judea, was in a manner and act,
p-acp po31 j n1 r-crq pns31 vvd p-acp dt n1 pp-f np1, vbds p-acp dt n1 cc n1,
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and effect of his kingly Office, by which he sits as Lord in the Throne of Majesty,
and Effect of his kingly Office, by which he sits as Lord in the Throne of Majesty,
cc n1 pp-f po31 j n1, p-acp r-crq pns31 vvz p-acp n1 p-acp dt n1 pp-f n1,
(24) sermon (DIV2)
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for by it he declared his Fathers will, and promulged his Laws throughout the world:
for by it he declared his Father's will, and promulged his Laws throughout the world:
c-acp p-acp pn31 pns31 vvd po31 ng1 n1, cc vvn po31 n2 p-acp dt n1:
(24) sermon (DIV2)
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as a king and Lord he makes his Laws, and as a Prophet he published them;
as a King and Lord he makes his Laws, and as a Prophet he published them;
c-acp dt n1 cc n1 pns31 vvz po31 n2, cc p-acp dt n1 pns31 vvd pno32;
(24) sermon (DIV2)
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For he teacheth his Church, he mediates and intercedes for his Church, and Governs his Church to the end of the world.
For he Teaches his Church, he mediates and intercedes for his Church, and Governs his Church to the end of the world.
c-acp pns31 vvz po31 n1, pns31 vvz cc vvz p-acp po31 n1, cc vvz po31 n1 p-acp dt n1 pp-f dt n1.
(24) sermon (DIV2)
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Take then the Laws by which he Governs us;
Take then the Laws by which he Governs us;
vvb av dt n2 p-acp r-crq pns31 vvz pno12;
(24) sermon (DIV2)
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the vertue, and power, the compasse and duration of his Dominon, and we shall finde it to be of a higher,
the virtue, and power, the compass and duration of his Dominion, and we shall find it to be of a higher,
dt n1, cc n1, dt n1 cc n1 pp-f po31 n1, cc pns12 vmb vvi pn31 pc-acp vbi pp-f dt jc,
(24) sermon (DIV2)
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and more excellent Nature, then that which the eye of flesh so dazles at; that he is, The Lord of lords, and King of kings.
and more excellent Nature, then that which the eye of Flesh so dazzles At; that he is, The Lord of Lords, and King of Kings.
cc av-dc j n1, av cst r-crq dt n1 pp-f n1 av vvz p-acp; cst pns31 vbz, dt n1 pp-f n2, cc n1 pp-f n2.
(24) sermon (DIV2)
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And first, the difference between his Dominion, and the Kingdomes of the world is seen not onely in the Authors, but the Laws themselves;
And First, the difference between his Dominion, and the Kingdoms of the world is seen not only in the Authors, but the Laws themselves;
cc ord, dt n1 p-acp po31 n1, cc dt n2 pp-f dt n1 vbz vvn xx av-j p-acp dt n2, cc-acp dt n2 px32;
(24) sermon (DIV2)
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for the Laws of men are enacted many times nec quid, nec quare, and no reason can be given why they are enacted, good reason there is why there should be Laws made against them, and they abolished;
for the Laws of men Are enacted many times nec quid, nec quare, and no reason can be given why they Are enacted, good reason there is why there should be Laws made against them, and they abolished;
c-acp dt n2 pp-f n2 vbr vvn d n2 fw-la fw-la, fw-la fw-la, cc dx n1 vmb vbi vvn c-crq pns32 vbr vvn, j n1 pc-acp vbz c-crq pc-acp vmd vbi n2 vvn p-acp pno32, cc pns32 vvn;
(24) sermon (DIV2)
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some written in blood, too rigid and cruel, some in water ready to vanish, many of them but the results and dictates of mens lusts,
Some written in blood, too rigid and cruel, Some in water ready to vanish, many of them but the results and dictates of men's Lustiest,
d vvn p-acp n1, av j cc j, d p-acp n1 j pc-acp vvi, d pp-f pno32 p-acp dt vvz cc vvz a-acp ng2 n2,
(24) sermon (DIV2)
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and wilde affections, made not to safeguard any State, but their own.
and wild affections, made not to safeguard any State, but their own.
cc j n2, vvd xx pc-acp vvi d n1, cc-acp po32 d.
(24) sermon (DIV2)
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But his are pure and undefiled, exact, and perfect, such as tend to perfection, to the good of his Subjects,
But his Are pure and undefiled, exact, and perfect, such as tend to perfection, to the good of his Subject's,
p-acp png31 vbr j cc j, j, cc j, d c-acp vvb p-acp n1, p-acp dt j pp-f po31 n2-jn,
(24) sermon (DIV2)
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and will make them like unto this Lord, heires together with him of eternity of blisse,
and will make them like unto this Lord, Heirs together with him of eternity of bliss,
cc vmb vvi pno32 av-j p-acp d n1, n2 av p-acp pno31 pp-f n1 pp-f n1,
(24) sermon (DIV2)
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and as the reward is eternal, so are they unchangeable, the same to day, and to the end of the world, not like the Laws of the Heathen, which were raised with one breath,
and as the reward is Eternal, so Are they unchangeable, the same to day, and to the end of the world, not like the Laws of the Heathen, which were raised with one breath,
cc p-acp dt n1 vbz j, av vbr pns32 j-u, dt d p-acp n1, cc p-acp dt n1 pp-f dt n1, xx av-j dt n2 pp-f dt j-jn, r-crq vbdr vvn p-acp crd n1,
(24) sermon (DIV2)
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and pull'd down by another, which were fixed by one hand, and torn down by a second Licurgi leges emendatae, saith Tert. Lycurgus his Lawes were so imperfect,
and pulled down by Another, which were fixed by one hand, and torn down by a second Licurgi leges emendatae, Says Tert Lycurgus his Laws were so imperfect,
cc vvd a-acp p-acp j-jn, r-crq vbdr vvn p-acp crd n1, cc vvn a-acp p-acp dt ord np1 fw-la fw-la, vvz np1 np1 po31 n2 vbdr av j,
(24) sermon (DIV2)
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so ill fitting the Common-wealth, that they were brought under the hammer and the file, to be beat out and fashioned in another form more proportionable to that body for which they were made, were corrected by the Lacedemonians, which undervaluing of his wisdom did so unman him, that he would be a man no longer,
so ill fitting the Commonwealth, that they were brought under the hammer and the file, to be beatrice out and fashioned in Another from more proportionable to that body for which they were made, were corrected by the Lacedaemonians, which undervaluing of his Wisdom did so unman him, that he would be a man no longer,
av av-jn vvg dt n1, cst pns32 vbdr vvn p-acp dt n1 cc dt n1, pc-acp vbi vvn av cc vvn p-acp j-jn n1 av-dc j p-acp d n1 p-acp r-crq pns32 vbdr vvn, vbdr vvn p-acp dt njp2, r-crq vvg pp-f po31 n1 vdd av vvi pno31, cst pns31 vmd vbi dt n1 av-dx av-jc,
(24) sermon (DIV2)
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but starved himself to death, Vetus et squallens sylva legum edictorum securibus Truncata, the whole wood of the old Laws now sullied and weakned with age were cut down by the edicts and rescripts of after Emperors at the very root as with an axe;
but starved himself to death, Vetus et squallens sylva Legume edictorum securibus Truncata, the Whole wood of the old Laws now sullied and weakened with age were Cut down by the edicts and rescripts of After Emperor's At the very root as with an axe;
cc-acp vvd px31 p-acp n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la np1, dt j-jn n1 pp-f dt j n2 av vvn cc vvn p-acp n1 vbdr vvn a-acp p-acp dt n2 cc n2 pp-f p-acp n2 p-acp dt j n1 c-acp p-acp dt n1;
(24) sermon (DIV2)
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all of them are in the body of time, and worn out with it, either fail of themselves, or else are cast aside;
all of them Are in the body of time, and worn out with it, either fail of themselves, or Else Are cast aside;
d pp-f pno32 vbr p-acp dt n1 pp-f n1, cc vvn av p-acp pn31, av-d vvb pp-f px32, cc av vbr vvn av;
(24) sermon (DIV2)
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humane Laws being but as shadows cast from men in power, and when they fall to the ground, lost with them, no more to be seen, nec uno statu consistunt, sed ut coeli facies et maris, ità rerum, et fortunae tempestatibus variantur, nor do they remain in one state,
humane Laws being but as shadows cast from men in power, and when they fallen to the ground, lost with them, no more to be seen, nec Uno Statu consistunt, sed ut coeli fancies et maris, ità rerum, et Fortunae tempestatibus variantur, nor do they remain in one state,
j n2 vbg p-acp p-acp n2 vvn p-acp n2 p-acp n1, cc c-crq pns32 vvb p-acp dt n1, vvn p-acp pno32, av-dx av-dc pc-acp vbi vvn, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la ng2 fw-la fw-la, fw-la fw-la, fw-la fw-la fw-mi fw-la, cc vdb pns32 vvi p-acp crd n1,
(24) sermon (DIV2)
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but alter as the face of the Heavens and the Sea, now smile, anon frown, now a calm, and by and by a tempest;
but altar as the face of the Heavens and the Sea, now smile, anon frown, now a Cam, and by and by a tempest;
cc-acp vvb p-acp dt n1 pp-f dt n2 cc dt n1, av vvb, av vvb, av dt j-jn, cc p-acp cc p-acp dt n1;
(24) sermon (DIV2)
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now the strong man sayes, do this, anon a stronger then he comes, and I forfeit my head if I do it;
now the strong man Says, do this, anon a Stronger then he comes, and I forfeit my head if I do it;
av dt j n1 vvz, vdb d, av dt jc cs pns31 vvz, cc pns11 vvb po11 n1 cs pns11 vdb pn31;
(24) sermon (DIV2)
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they are too oft written with the point of the sword, and then the character follows the hand that beares it.
they Are too oft written with the point of the sword, and then the character follows the hand that bears it.
pns32 vbr av av vvn p-acp dt n1 pp-f dt n1, cc av dt n1 vvz dt n1 cst vvz pn31.
(24) sermon (DIV2)
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Thus it is with the Laws of men, but the Laws of this our Lord and Law-giver can no more change, then he that made them;
Thus it is with the Laws of men, but the Laws of this our Lord and Lawgiver can no more change, then he that made them;
av pn31 vbz p-acp dt n2 pp-f n2, cc-acp dt n2 pp-f d po12 n1 cc n1 vmb av-dx av-dc vvi, cs pns31 cst vvd pno32;
(24) sermon (DIV2)
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no bribe can buy out their power, no dispensations wound them, no power can disanul them, but they are the same,
no bribe can buy out their power, no dispensations wound them, no power can disannul them, but they Are the same,
uh-dx n1 vmb vvi av po32 n1, dx n2 vvi pno32, dx n1 vmb vvi pno32, p-acp pns32 vbr dt d,
(24) sermon (DIV2)
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and of the same countenance, they moult not a feather, they alter not in one circumstance,
and of the same countenance, they moult not a feather, they altar not in one circumstance,
cc pp-f dt d n1, pns32 vvb xx dt n1, pns32 vvb xx p-acp crd n1,
(24) sermon (DIV2)
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but direct the Obedient, and stare the offender in the face, and by the power of this Lord kindle a Hell in him in this life,
but Direct the Obedient, and stare the offender in the face, and by the power of this Lord kindle a Hell in him in this life,
cc-acp vvb dt j, cc vvi dt n1 p-acp dt n1, cc p-acp dt n1 pp-f d n1 vvi dt n1 p-acp pno31 p-acp d n1,
(24) sermon (DIV2)
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and will appear at the great day, to accuse him; for we either stand or fall in judgement according to these Laws;
and will appear At the great day, to accuse him; for we either stand or fallen in judgement according to these Laws;
cc vmb vvi p-acp dt j n1, pc-acp vvi pno31; c-acp pns12 d vvb cc vvi p-acp n1 vvg p-acp d n2;
(24) sermon (DIV2)
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in a word, humane Lawes are made for certain Climates, and fitted to the complexion and temper of certain Common-wealths,
in a word, humane Laws Are made for certain Climates, and fitted to the complexion and temper of certain Commonwealths,
p-acp dt n1, j n2 vbr vvn p-acp j n2, cc vvn p-acp dt n1 cc n1 pp-f j n2,
(24) sermon (DIV2)
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but these for the whole world:
but these for the Whole world:
cc-acp d c-acp dt j-jn n1:
(24) sermon (DIV2)
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8752
Rome, and Britanny, and Jerusalem, all places are bound alike, and as his Dominion, so his Laws reach from one end of the earth to another,Room, and Brittany, and Jerusalem, all places Are bound alike, and as his Dominion, so his Laws reach from one end of the earth to Another,
vvb, cc np1, cc np1, d n2 vbr vvn av, cc p-acp po31 n1, av po31 n2 vvi p-acp crd n1 pp-f dt n1 p-acp j-jn,
(24) sermon (DIV2)
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and these which he publisht at the first, are not onely Laws, but promises and pledges of his second coming,
and these which he published At the First, Are not only Laws, but promises and pledges of his second coming,
cc d r-crq pns31 vvn p-acp dt ord, vbr xx av-j n2, cc-acp n2 cc n2 pp-f po31 ord n-vvg,
(24) sermon (DIV2)
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8754
for he made them not for nought, but hath left them with us, till he come again in Glory to judge both the quick and the dead, according to his Gospel.
for he made them not for nought, but hath left them with us, till he come again in Glory to judge both the quick and the dead, according to his Gospel.
c-acp pns31 vvd pno32 xx p-acp pix, cc-acp vhz vvn pno32 p-acp pno12, c-acp pns31 vvb av p-acp n1 pc-acp vvi d dt j cc dt j, vvg p-acp po31 n1.
(24) sermon (DIV2)
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Besides the Laws of men are too narrow, and cannot reach the whole Body of sin, cannot comprehend all, not the inward man, the thoughts,
Beside the Laws of men Are too narrow, and cannot reach the Whole Body of since, cannot comprehend all, not the inward man, the thoughts,
p-acp dt n2 pp-f n2 vbr av j, cc vmbx vvi dt j-jn n1 pp-f n1, vmbx vvi d, xx dt j n1, dt n2,
(24) sermon (DIV2)
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8756
and surmises of the heart, no not every visible act, they forbid not all, they absolve not all;
and surmises of the heart, no not every visible act, they forbid not all, they absolve not all;
cc n2 pp-f dt n1, uh-dx xx d j n1, pns32 vvb xx d, pns32 vvb xx d;
(24) sermon (DIV2)
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8757
some irregularities there be, which these Laws look not upon, nor have they any other punishment,
Some irregularities there be, which these Laws look not upon, nor have they any other punishment,
d n2 pc-acp vbi, r-crq d n2 vvb xx p-acp, ccx vhb pns32 d j-jn n1,
(24) sermon (DIV2)
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8758
then the common hatred of men who can passe no other sentence upon them, then this;
then the Common hatred of men who can pass no other sentence upon them, then this;
cs dt j n1 pp-f n2 r-crq vmb vvi dx j-jn n1 p-acp pno32, cs d;
(24) sermon (DIV2)
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8759
that they dislike them, and we are forced to leave them to the censure and anger of the highest, saith Seneca; Quoties licet non opertet;
that they dislike them, and we Are forced to leave them to the censure and anger of the highest, Says Senecca; How often licet non Opertet;
cst pns32 vvb pno32, cc pns12 vbr vvn pc-acp vvi pno32 p-acp dt n1 cc n1 pp-f dt js, vvz np1; n2 fw-la fw-fr fw-la;
(24) sermon (DIV2)
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8760
Every thing that is lawful for me to do, is not fit to be done, and his integrity is but lame, that walks on at pleasure, and knows no bounds,
Every thing that is lawful for me to do, is not fit to be done, and his integrity is but lame, that walks on At pleasure, and knows no bounds,
d n1 cst vbz j p-acp pno11 pc-acp vdi, vbz xx j pc-acp vbi vdn, cc po31 n1 vbz p-acp j, cst vvz a-acp p-acp n1, cc vvz dx n2,
(24) sermon (DIV2)
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8761
but those which the Laws of men have set up, and never questions any thing he doth, till he meets with a check, is honest no further then this, that he fears not a Prison, nor the Gibbet;
but those which the Laws of men have Set up, and never questions any thing he does, till he meets with a check, is honest no further then this, that he fears not a Prison, nor the Gibbet;
cc-acp d r-crq dt n2 pp-f n2 vhb vvn a-acp, cc av-x n2 d n1 pns31 vdz, c-acp pns31 vvz p-acp dt n1, vbz j av-dx av-jc cs d, cst pns31 vvz xx dt n1, ccx dt n1;
(24) sermon (DIV2)
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8763
How many are there who are called Christians, who yet have not made good their title to that honour, which we give to a just man? How many count themselves just men,
How many Are there who Are called Christians, who yet have not made good their title to that honour, which we give to a just man? How many count themselves just men,
c-crq d vbr a-acp r-crq vbr vvn np1, r-crq av vhb xx vvn av-j po32 n1 p-acp d n1, r-crq pns12 vvb p-acp dt j n1? c-crq d vvb px32 j n2,
(24) sermon (DIV2)
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8764
yet do those things, which themselves, if they would be themselves, would condenm as most unjust,
yet do those things, which themselves, if they would be themselves, would condenm as most unjust,
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and do so, when others do them? and how many have carried so much honesty with them into hell? the Law, of men cannot reach home to carry us to that height of innocency, to which on other Law but that within us, might lift us up;
and do so, when Others do them? and how many have carried so much honesty with them into hell? the Law, of men cannot reach home to carry us to that height of innocency, to which on other Law but that within us, might lift us up;
cc vdb av, c-crq n2-jn vdb pno32? cc c-crq d vhb vvn av d n1 p-acp pno32 p-acp n1? dt n1, pp-f n2 vmbx vvi av-an pc-acp vvi pno12 p-acp d n1 pp-f n1, p-acp r-crq p-acp j-jn n1 cc-acp cst p-acp pno12, vmd vvi pno12 p-acp;
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but the Lawes of this Lord, like his power and providence, reach and comprehend all, the very looks,
but the Laws of this Lord, like his power and providence, reach and comprehend all, the very looks,
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and profers, and thoughts of the minde, which no man sees, which we see not our selves, which though they break not the peace,
and proffers, and thoughts of the mind, which no man sees, which we see not our selves, which though they break not the peace,
cc n2, cc n2 pp-f dt n1, r-crq dx n1 vvz, r-crq pns12 vvb xx po12 n2, r-crq cs pns32 vvb xx dt n1,
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nor shake any pillar of a common-wealth (for a thought troubles no heart, but that which conceives it) yet it stands in opposition to that policy which this our Lord hath drawn out,
nor shake any pillar of a commonwealth (for a Thought Troubles no heart, but that which conceives it) yet it Stands in opposition to that policy which this our Lord hath drawn out,
ccx vvi d n1 pp-f dt n1 (c-acp dt n1 vvz dx n1, cc-acp cst r-crq vvz pn31) av pn31 vvz p-acp n1 p-acp d n1 r-crq d po12 n1 vhz vvn av,
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and to that end, for which he is our Lord, and is louder in his ears,
and to that end, for which he is our Lord, and is Louder in his ears,
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then an evil word in ours, and therefore he looks not onely on our outward guilt but the conscience it self;
then an evil word in ours, and Therefore he looks not only on our outward guilt but the conscience it self;
cs dt j-jn n1 p-acp png12, cc av pns31 vvz xx av-j p-acp po12 j n1 p-acp dt n1 pn31 n1;
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and pierceth to the dividing asunder of the soul and the spirit, regulates the very thoughts and intents of the heart, which he looks upon, not as fading and vanishing characters in the soul,
and pierces to the dividing asunder of the soul and the Spirit, regulates the very thoughts and intents of the heart, which he looks upon, not as fading and vanishing characters in the soul,
cc vvz p-acp dt n-vvg av pp-f dt n1 cc dt n1, vvz dt j n2 cc n2 pp-f dt n1, r-crq pns31 vvz p-acp, xx c-acp vvg cc vvg n2 p-acp dt n1,
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but as killing letters imprinted and engraven there, as S. Basil speaks, as full and compleat actions wrought out in the inward man (Saint Bernard calls them passivas actiones passive actions) which he will Judge secundum evangelium, according to these Laws which he hath publisht in his Gospel.
but as killing letters imprinted and engraven there, as S. Basil speaks, as full and complete actions wrought out in the inward man (Saint Bernard calls them passivas actiones passive actions) which he will Judge secundum evangelium, according to these Laws which he hath published in his Gospel.
cc-acp c-acp vvg n2 vvn cc vvn a-acp, c-acp np1 np1 vvz, c-acp j cc j n2 vvn av p-acp dt j n1 (n1 np1 vvz pno32 n1 fw-la j n2) r-crq pns31 vmb vvi fw-la fw-la, vvg p-acp d n2 r-crq pns31 vhz vvn p-acp po31 n1.
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Secondly, that he is a Lord appears by the vertue, and power of his dominion;
Secondly, that he is a Lord appears by the virtue, and power of his dominion;
ord, cst pns31 vbz dt n1 vvz p-acp dt n1, cc n1 pp-f po31 n1;
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for whereas all the power on earth (which so often dazles us) can but afflict the body, this wounds the soul, rips up the very heart,
for whereas all the power on earth (which so often dazzles us) can but afflict the body, this wounds the soul, rips up the very heart,
c-acp cs d dt n1 p-acp n1 (r-crq av av vvz pno12) vmb p-acp vvi dt n1, d n2 dt n1, vvz a-acp dt j n1,
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and bowels, and when those Lords, (which we so tremble at, till we fall from him) can but kill the body;
and bowels, and when those lords, (which we so tremble At, till we fallen from him) can but kill the body;
cc n2, cc c-crq d n2, (r-crq pns12 av vvb p-acp, c-acp pns12 vvb p-acp pno31) vmb p-acp vvi dt n1;
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This Lord can cast both soul and body into Hell;
This Lord can cast both soul and body into Hell;
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nay, can make us a Hell unto our selves, make us punish and torment our selves,
nay, can make us a Hell unto our selves, make us Punish and torment our selves,
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and being greater then our conscience can multiply those strokes.
and being greater then our conscience can multiply those Strokes.
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Humane laws have been brought into disgrace, because they had not power enough to attend and hold them up,
Humane laws have been brought into disgrace, Because they had not power enough to attend and hold them up,
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and even the common people, who fear them most, have by their own observation gathered the boldnesse to call them cobwebs;
and even the Common people, who Fear them most, have by their own observation gathered the boldness to call them cobwebs;
cc av dt j n1, r-crq vvb pno32 ds, vhb p-acp po32 d n1 vvd dt n1 pc-acp vvi pno32 n2;
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for they see, he that hath a full purse, or a good sword will soon break through them,
for they see, he that hath a full purse, or a good sword will soon break through them,
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or finde a beesom to sweep them away.
or find a beesom to sweep them away.
cc vvi dt j pc-acp vvi pno32 av.
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What speak you of the Laws? I can have them, and binde them up in sudariolo, saith Damianus, in the corner of my Handkerchief,
What speak you of the Laws? I can have them, and bind them up in sudariolo, Says Damianus, in the corner of my Handkerchief,
q-crq vvb pn22 pp-f dt n2? pns11 vmb vhi pno32, cc vvi pno32 p-acp p-acp fw-la, vvz np1, p-acp dt n1 pp-f po11 n1,
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nay, many times for want of power victae leges the Laws must submit as in conquest,
nay, many times for want of power victae leges the Laws must submit as in conquest,
uh-x, d n2 p-acp n1 pp-f n1 fw-la fw-la dt n2 vmb vvi a-acp p-acp n1,
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and though they have a tongue to speak, yet they have not a hand to strike.
and though they have a tongue to speak, yet they have not a hand to strike.
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And as it is in punishment, so it is sometimes in point of reward;
And as it is in punishment, so it is sometime in point of reward;
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men may raise their mer it & deserts so high, that the Exchecquer it self shall not finde a reward to equal them.
men may raise their mere it & deserts so high, that the Exchequer it self shall not find a reward to equal them.
n2 vmb vvi po32 n1 pn31 cc vvz av j, cst dt n1 pn31 n1 vmb xx vvi dt n1 pc-acp vvi pno32.
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We have a story in our own Chronicles, of a Noble-man, who did such service for his friend,
We have a story in our own Chronicles, of a Nobleman, who did such service for his friend,
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then but a private man, that he made him first a Conqueror, then a king:
then but a private man, that he made him First a Conqueror, then a King:
av p-acp dt j n1, cst pns31 vvd pno31 ord dt n1, cs dt n1:
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the Historian gives this note, that kings love not to be too much beholding to their Subjects,
the Historian gives this note, that Kings love not to be too much beholding to their Subject's,
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nor to have greater service done, then they are able to reward, and so (how truly I know not) makes the setting on of the Crown on his friends head one cause of the losing of his own.
nor to have greater service done, then they Are able to reward, and so (how truly I know not) makes the setting on of the Crown on his Friends head one cause of the losing of his own.
ccx pc-acp vhi jc n1 vdn, cs pns32 vbr j pc-acp vvi, cc av (c-crq av-j pns11 vvb xx) vvz dt n-vvg p-acp pp-f dt n1 p-acp po31 ng1 n1 crd n1 pp-f dt n-vvg pp-f po31 d.
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But it is not so with this our Lord, who being now in his throne of Majesty, cannot be outdared by any sin, be it never so great, never so common,
But it is not so with this our Lord, who being now in his throne of Majesty, cannot be outdared by any since, be it never so great, never so Common,
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and can break the hairy scalp of the most Gyant-like offender, and shiver in pieces the tallest Cedar in Libanus. Who shall be able to stand up in his sight? In his presence the boldest sinner shall tremble and fall downe,
and can break the hairy scalp of the most Giantlike offender, and shiver in Pieces the Tallest Cedar in Lebanon. Who shall be able to stand up in his sighed? In his presence the Boldest sinner shall tremble and fallen down,
cc vmb vvi dt j n1 pp-f dt av-ds j n1, cc vvi p-acp n2 dt js n1 p-acp np1. q-crq vmb vbi j pc-acp vvi a-acp p-acp po31 n1? p-acp po31 n1 dt js n1 vmb vvi cc vvi a-acp,
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and see the Horror of that profitable, Honorable sinne, in which he Triumpht, and called it Godlinesse;
and see the Horror of that profitable, Honourable sin, in which he Triumphed, and called it Godliness;
cc vvi dt n1 pp-f cst j, j n1, p-acp r-crq pns31 vvd, cc vvd pn31 n1;
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The Hypocrite, whose every word, whose every motion, whose every look was a lye, shall be unmaskt,
The Hypocrite, whose every word, whose every motion, whose every look was a lie, shall be unmasked,
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and the man of Power, who boasted in malice, and made his will a Law, and hung his Sword on his will, to make way to that, at which it was levell'd, shall be beat down into the lowest pitt, to Howl with those, who measured out Justice by their Sword,
and the man of Power, who boasted in malice, and made his will a Law, and hung his Sword on his will, to make Way to that, At which it was leveled, shall be beatrice down into the lowest pit, to Howl with those, who measured out justice by their Sword,
cc dt n1 pp-f n1, r-crq vvd p-acp n1, cc vvd po31 vmb dt n1, cc vvd po31 n1 p-acp po31 vmb, pc-acp vvi n1 p-acp d, p-acp r-crq pn31 vbds vvn, vmb vbi vvn a-acp p-acp dt js n1, p-acp n1 p-acp d, r-crq vvd av n1 p-acp po32 n1,
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and thought every thing theirs, which that could give them; Before him Every sinne shall be a sinne, and the wages thereof shall be Death.
and Thought every thing theirs, which that could give them; Before him Every sin shall be a sin, and the wages thereof shall be Death.
cc vvd d n1 png32, r-crq d vmd vvi pno32; p-acp pno31 d n1 vmb vbi dt n1, cc dt n2 av vmb vbi n1.
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Again, he hath rewards, and his Treasurie is full of them;
Again, he hath rewards, and his Treasury is full of them;
av, pns31 vhz n2, cc po31 n1 vbz j pp-f pno32;
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Not onely a Cup of cold water, but the powring forth my blood as water for the Truths sake, shall have its full and overflowing Recompence,
Not only a Cup of cold water, but the Pouring forth my blood as water for the Truths sake, shall have its full and overflowing Recompense,
xx av-j dt n1 pp-f j-jn n1, cc-acp dt vvg av po11 n1 p-acp n1 p-acp dt ng1 n1, vmb vhi po31 j cc j-vvg n1,
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They may come, who are yet without, and they might have come, who are bound hand and foot, and cannot come;
They may come, who Are yet without, and they might have come, who Are bound hand and foot, and cannot come;
pns32 vmb vvi, r-crq vbr av p-acp, cc pns32 vmd vhi vvn, r-crq vbr vvn n1 cc n1, cc vmbx vvi;
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nor shall there ever any be able to say, what profit is it that we have kept his Laws? No, saith Saint Paul, Non sunt condignae, put our passions to our Actions, our Sufferings to our Almes, our Martyrdome to our Prayers, they are not worthy the naming in comparison of that weight of Glory, which our Lord now sitting at the right Hand of God, hath prepared for them that feare him:
nor shall there ever any be able to say, what profit is it that we have kept his Laws? No, Says Saint Paul, Non sunt condignae, put our passion to our Actions, our Sufferings to our Alms, our Martyrdom to our Prayers, they Are not worthy the naming in comparison of that weight of Glory, which our Lord now sitting At the right Hand of God, hath prepared for them that Fear him:
ccx vmb a-acp av d vbb j pc-acp vvi, r-crq n1 vbz pn31 cst pns12 vhb vvn po31 n2? uh-dx, vvz n1 np1, fw-fr fw-la fw-la, vvd po12 n2 p-acp po12 n2, po12 n2 p-acp po12 n2, po12 n1 p-acp po12 n2, pns32 vbr xx j dt n-vvg p-acp n1 pp-f d n1 pp-f n1, r-crq po12 n1 av vvg p-acp dt j-jn n1 pp-f np1, vhz vvn p-acp pno32 cst vvb pno31:
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Nec quisquam à regno ejus subtrahitur, nor can any goe out of his reach, or stand before him, when he is angry:Nec quisquam à regno His subtrahitur, nor can any go out of his reach, or stand before him, when he is angry:
fw-la fw-la fw-fr fw-la fw-la fw-la, ccx vmb d vvi av pp-f po31 n1, cc vvb p-acp pno31, c-crq pns31 vbz j:
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8802
He that sits on the Throne, and he that grindes at the Mill, to him are both alike.
He that sits on the Throne, and he that grinds At the Mill, to him Are both alike.
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And now in the third place; That every knee may bow, and every Tongue confesse him to be the Lord; And now in the third place; That every knee may bow, and every Tongue confess him to be the Lord;
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Let us a little take notice of the large compasse, and Circuit of his Dominion,
Let us a little take notice of the large compass, and Circuit of his Dominion,
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and the Psalmist will tell us, That he shall have Dominion from the Sea, to the Sea,
and the Psalmist will tell us, That he shall have Dominion from the Sea, to the Sea,
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and from the River, unto the ends of the world. Adam, the first man, and he that shall stand last upon the Earth; Every man is his subject.and from the River, unto the ends of the world. Adam, the First man, and he that shall stand last upon the Earth; Every man is his Subject.
cc p-acp dt n1, p-acp dt n2 pp-f dt n1. np1, dt ord n1, cc pns31 cst vmb vvi ord p-acp dt n1; d n1 vbz po31 n-jn.
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For he hath set him, saith Saint Paul, at his right hand, in heavenly places,
For he hath Set him, Says Saint Paul, At his right hand, in heavenly places,
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and hath put all things under his Feet, and gave him to be Head over all Things to his Church, and what a thin shadow? what a Nothing is all the overspreading power of this world to this? All other Dominion hath its bounds and limits, which it cannot passe,and hath put all things under his Feet, and gave him to be Head over all Things to his Church, and what a thin shadow? what a Nothing is all the overspreading power of this world to this? All other Dominion hath its bounds and Limits, which it cannot pass,
cc vhz vvn d n2 p-acp po31 n2, cc vvd pno31 pc-acp vbi n1 p-acp d n2 p-acp po31 n1, cc q-crq dt j n1? q-crq dt pix vbz d dt j-vvg n1 pp-f d n1 p-acp d? av-d j-jn n1 vhz po31 n2 cc n2, r-crq pn31 vmbx vvi,
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but by violence and the sword, nor is it expedient for the world to have one King,
but by violence and the sword, nor is it expedient for the world to have one King,
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nor for the Church to have one Universall Bishop, or, as they speak, one visible Head. For as a ship may be made up to that bulke, that it cannot bee managed;
nor for the Church to have one Universal Bishop, or, as they speak, one visible Head. For as a ship may be made up to that bulk, that it cannot be managed;
ccx p-acp dt n1 pc-acp vhi crd j n1, cc, c-acp pns32 vvb, crd j n1 p-acp p-acp dt n1 vmb vbi vvn a-acp p-acp d n1, cst pn31 vmbx vbi vvn;
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so the number of men, and distance of place may be so great, that it cannot subsist under one Government.
so the number of men, and distance of place may be so great, that it cannot subsist under one Government.
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8812
Thus it falls out in the world, but it is not so in the Kingdom of this our Lord;
Thus it falls out in the world, but it is not so in the Kingdom of this our Lord;
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8813
No place so distant or remote, to which this Power cannot reach, Lybiam remotis Gadibus Jungit, all places are to him alike,
No place so distant or remote, to which this Power cannot reach, Lybiam remotis Gadibus Jungit, all places Are to him alike,
dx n1 av j cc j, p-acp r-crq d n1 vmbx vvi, fw-la fw-la fw-la fw-la, d n2 vbr p-acp pno31 av-j,
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8814
and he sees them all at once.
and he sees them all At once.
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8815
It is called the Catholick Church, and in our Creed wee professe wee beleeve Sanctam Catholicam Ecclesiam, the holy Catholique CHURCH;
It is called the Catholic Church, and in our Creed we profess we believe Sanctam Catholicam Church, the holy Catholic CHURCH;
pn31 vbz vvn dt njp n1, cc p-acp po12 n1 pns12 vvb pns12 vvb fw-la fw-la fw-la, dt j jp n1;
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8816
That is, That, that Church, which was shut up within the narrow confines of Judea, now under the Gospel is as large as the world it self;
That is, That, that Church, which was shut up within the narrow confines of Judea, now under the Gospel is as large as the world it self;
cst vbz, cst, cst n1, r-crq vbds vvn a-acp p-acp dt j n2 pp-f np1, av p-acp dt n1 vbz a-acp j c-acp dt n1 pn31 n1;
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8817
The Invitation is, to all, and all may come;
The Invitation is, to all, and all may come;
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8819
The Gate was once open to them, but now 'tis shut.
The Gate was once open to them, but now it's shut.
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561
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8820
Persa, Gothus, Judus Philosophantur, saith Saint Hierom, the Persian and the Goth and the Indian, and Egyptian are subjects under this Lord;Persian, Gothus, Judus Philosophantur, Says Saint Hieronymus, the Persian and the Goth and the Indian, and Egyptian Are subject's under this Lord;
np1, np1, np1 fw-la, vvz n1 np1, dt jp cc dt np1 cc dt jp, cc jp vbr n2-jn p-acp d n1;
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8821
Barbarisme it self bows before him, and hath chang'd her Harsh notes, into the sweet melody of the Cross;
Barbarism it self bows before him, and hath changed her Harsh notes, into the sweet melody of the Cross;
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8822
There was dew onely upon the Fleece;
There was due only upon the Fleece;
pc-acp vbds j-jn av-j p-acp dt n1;
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the people of the Jews; but now that fleece is dry, and there is dew upon all the earth.
the people of the jews; but now that fleece is dry, and there is due upon all the earth.
dt n1 pp-f dt np2; p-acp av d n1 vbz j, cc pc-acp vbz j-jn p-acp d dt n1.
(24) sermon (DIV2)
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The Gospel saith our Saviour, must be Preached to all Nations, and when the Holy Ghost descended to seale and confirme the Laws of this Lord, there were present at this great sealing,
The Gospel Says our Saviour, must be Preached to all nations, and when the Holy Ghost descended to seal and confirm the Laws of this Lord, there were present At this great sealing,
dt n1 vvz po12 n1, vmb vbi vvn p-acp d n2, cc c-crq dt j n1 vvd pc-acp vvi cc vvi dt n2 pp-f d n1, a-acp vbdr j p-acp d j vvg,
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or Confirmation, some (saith the Text) of all Nations under Heaven, that did heare NONLATINALPHABET, the wonderfull things of God, every one in his owne language, so that the Gospel might seem to have been Preached throughout the world,
or Confirmation, Some (Says the Text) of all nations under Heaven, that did hear, the wonderful things of God, every one in his own language, so that the Gospel might seem to have been Preached throughout the world,
cc n1, d (vvz dt n1) pp-f d n2 p-acp n1, cst vdd vvi, dt j n2 pp-f np1, d pi p-acp po31 d n1, av cst dt n1 vmd vvi pc-acp vhi vbn vvn p-acp dt n1,
(24) sermon (DIV2)
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before the Apostles did stirr a foot from Jerusalem. But here we may observe, that Christ, who hath jus ad omnem terram, hath not, in strictnesse of speech;
before the Apostles did stir a foot from Jerusalem. But Here we may observe, that christ, who hath jus ad omnem terram, hath not, in strictness of speech;
p-acp dt n2 vdd vvi dt n1 p-acp np1. p-acp av pns12 vmb vvi, cst np1, r-crq vhz fw-la fw-la fw-la fw-la, vhz xx, p-acp n1 pp-f n1;
(24) sermon (DIV2)
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jus in omni Terrâ, The right and propriety is his for ever, but he doth not take possession of it all at once, but successively, and by parts:jus in omni Terrâ, The right and propriety is his for ever, but he does not take possession of it all At once, but successively, and by parts:
fw-la p-acp fw-la fw-la, dt j-jn cc n1 vbz po31 p-acp av, cc-acp pns31 vdz xx vvi n1 pp-f pn31 d p-acp a-acp, cc-acp av-j, cc p-acp n2:
(24) sermon (DIV2)
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It is as easy for him to illuminate all the world at once, as the least nook and corner of it,
It is as easy for him to illuminate all the world At once, as the least nook and corner of it,
pn31 vbz a-acp j c-acp pno31 pc-acp vvi d dt n1 p-acp a-acp, c-acp dt ds n1 cc n1 pp-f pn31,
(24) sermon (DIV2)
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but this Sonne of Righteousness spreads his beames gloriously, but is not seen of all, because of the Interposition of mens sinnes, who exclude themselves from the Beames thereof;
but this Son of Righteousness spreads his beams gloriously, but is not seen of all, Because of the Interposition of men's Sins, who exclude themselves from the Beams thereof;
cc-acp d n1 pp-f n1 vvz po31 n2 av-j, cc-acp vbz xx vvn pp-f d, c-acp pp-f dt n1 pp-f ng2 n2, r-crq vvi px32 p-acp dt n2 av;
(24) sermon (DIV2)
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This true light came into the world, but the world received him not;
This true Light Come into the world, but the world received him not;
d j n1 vvd p-acp dt n1, cc-acp dt n1 vvd pno31 xx;
(24) sermon (DIV2)
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but yet what our sensuality will not suffer him to doe at once, he doth by degrees,
but yet what our sensuality will not suffer him to do At once, he does by Degrees,
p-acp av r-crq po12 n1 vmb xx vvi pno31 pc-acp vdi p-acp a-acp, pns31 vdz p-acp n2,
(24) sermon (DIV2)
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and passeth on, and gaineth ground, That so successively he may bee seen, and known of all the world.
and passes on, and gains ground, That so successively he may be seen, and known of all the world.
cc vvz a-acp, cc vvz n1, cst av av-j pns31 vmb vbi vvn, cc vvn pp-f d dt n1.
(24) sermon (DIV2)
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But suppose men shook off their Allegiance (as too many, the greatest part of the world, the greatest part of Christendome doe) suppose there were none found that will bow before him (which will never be) suppose they Crucify him againe? yet is he still our King,
But suppose men shook off their Allegiance (as too many, the greatest part of the world, the greatest part of Christendom doe) suppose there were none found that will bow before him (which will never be) suppose they Crucify him again? yet is he still our King,
p-acp vvi n2 vvd a-acp po32 n1 (c-acp av d, dt js n1 pp-f dt n1, dt js n1 pp-f np1 n1) vvb a-acp vbdr pix vvn cst vmb vvi p-acp pno31 (r-crq vmb av-x vbi) vvb pns32 vvi pno31 av? av vbz pns31 j po12 n1,
(24) sermon (DIV2)
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and our Lord, the King and Lord of all the world:
and our Lord, the King and Lord of all the world:
cc po12 n1, dt n1 cc n1 pp-f d dt n1:
(24) sermon (DIV2)
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such an universall falling a way, and forsaking him, would not take away from him his Dominion,
such an universal falling a Way, and forsaking him, would not take away from him his Dominion,
d dt j vvg dt n1, cc vvg pno31, vmd xx vvi av p-acp pno31 po31 n1,
(24) sermon (DIV2)
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nor remove him from the right hand of God, and strip him of his Power;
nor remove him from the right hand of God, and strip him of his Power;
ccx vvi pno31 p-acp dt j-jn n1 pp-f np1, cc vvi pno31 pp-f po31 n1;
(24) sermon (DIV2)
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8837
If all the world were Infidells, yet he were a Lord still, and his Power as large and irresistible as ever.
If all the world were Infidels, yet he were a Lord still, and his Power as large and irresistible as ever.
cs d dt n1 vbdr n2, av pns31 vbdr dt n1 av, cc po31 n1 c-acp j cc j c-acp av.
(24) sermon (DIV2)
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For his Royalty depends not on the Duty, and fidelity of his subjects;
For his Royalty depends not on the Duty, and Fidis of his subject's;
p-acp po31 n1 vvz xx p-acp dt n1, cc n1 pp-f po31 n2-jn;
(24) sermon (DIV2)
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if it did, his Dominion would be indeed but of a very narrow Compasse, the sheep not so many as the Goates, his flock but little: Indeed he could have no right at all,
if it did, his Dominion would be indeed but of a very narrow Compass, the sheep not so many as the Goats, his flock but little: Indeed he could have no right At all,
cs pn31 vdd, po31 n1 vmd vbi av cc-acp pp-f dt j j n1, dt n1 xx av av-d c-acp dt n2, po31 vvb p-acp j: av pns31 vmd vhi dx j-jn p-acp d,
(24) sermon (DIV2)
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if it could be taken from him;
if it could be taken from him;
cs pn31 vmd vbi vvn p-acp pno31;
(24) sermon (DIV2)
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Neither deceit, nor violence can take away a right, no man can lose his right till he forfeit it;
Neither deceit, nor violence can take away a right, no man can loose his right till he forfeit it;
dx n1, ccx n1 vmb vvi av dt n-jn, dx n1 vmb vvi po31 n-jn c-acp pns31 vvb pn31;
(24) sermon (DIV2)
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which was impossible for this supreame Lord to doe;
which was impossible for this supreme Lord to do;
r-crq vbds j p-acp d j n1 pc-acp vdi;
(24) sermon (DIV2)
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All the Contradictions of all the men in the world cannot weaken his Title, or contract his Power;
All the Contradictions of all the men in the world cannot weaken his Title, or contract his Power;
d dt n2 pp-f d dt n2 p-acp dt n1 vmbx vvi po31 n1, cc vvi po31 n1;
(24) sermon (DIV2)
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If all should forsake him, if all should send this Message to him, Nolumus hunc regnare, we will not have thee Reign over us;
If all should forsake him, if all should send this Message to him, Nolumus hunc Reign, we will not have thee Reign over us;
cs d vmd vvi pno31, cs d vmd vvi d n1 p-acp pno31, fw-la fw-la fw-la, pns12 vmb xx vhi pno21 vvi p-acp pno12;
(24) sermon (DIV2)
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yet in all this scorn and contempt, in this open Rebellion and Contradiction of sinners he is still the Lord,
yet in all this scorn and contempt, in this open Rebellion and Contradiction of Sinners he is still the Lord,
av p-acp d d n1 cc n1, p-acp d j n1 cc n1 pp-f n2 pns31 vbz av dt n1,
(24) sermon (DIV2)
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and as he favours those subjects, who come in willingly, whom he guides with his staffe;
and as he favours those subject's, who come in willingly, whom he guides with his staff;
cc c-acp pns31 vvz d n2-jn, r-crq vvb p-acp av-j, ro-crq pns31 vvz p-acp po31 n1;
(24) sermon (DIV2)
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so he hath a rod of Iron to bruise his Enemies, and this Lord shall command,
so he hath a rod of Iron to bruise his Enemies, and this Lord shall command,
av pns31 vhz dt n1 pp-f n1 pc-acp vvi po31 n2, cc d n1 vmb vvi,
(24) sermon (DIV2)
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and at his command, his servants, and Executioners shall take those his Enemies, who would not have him reign over them,
and At his command, his Servants, and Executioners shall take those his Enemies, who would not have him Reign over them,
cc p-acp po31 n1, po31 n2, cc n2 vmb vvi d po31 n2, r-crq vmd xx vhi pno31 vvi p-acp pno32,
(24) sermon (DIV2)
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and slay them before his face;
and slay them before his face;
cc vvi pno32 p-acp po31 n1;
(24) sermon (DIV2)
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He will not use his Power, to force and dragg them by violence to his service,
He will not use his Power, to force and drag them by violence to his service,
pns31 vmb xx vvi po31 n1, pc-acp vvi cc vvi pno32 p-acp n1 p-acp po31 n1,
(24) sermon (DIV2)
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but if they refuse his help, abuse the means which he offers them, and turn his grace into wantonness,
but if they refuse his help, abuse the means which he offers them, and turn his grace into wantonness,
cc-acp cs pns32 vvb po31 n1, vvb dt n2 r-crq pns31 vvz pno32, cc vvi po31 n1 p-acp n1,
(24) sermon (DIV2)
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then will he shew himself a King, and his anger will be more terrible then the roaring of a Lion;
then will he show himself a King, and his anger will be more terrible then the roaring of a lion;
av vmb pns31 vvi px31 dt n1, cc po31 n1 vmb vbi av-dc j cs dt n-vvg pp-f dt n1;
(24) sermon (DIV2)
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They shall feele him to be a Lord, when 'twill be too late to call him so;
They shall feel him to be a Lord, when it'll be too late to call him so;
pns32 vmb vvi pno31 pc-acp vbi dt n1, c-crq pn31|vmb vbi av j pc-acp vvi pno31 av;
(24) sermon (DIV2)
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when they shall weep and curse, and gnash with their teeth, and Howle under that Power, which might have saved them,
when they shall weep and curse, and gnash with their teeth, and Howl under that Power, which might have saved them,
c-crq pns32 vmb vvi cc vvi, cc vvi p-acp po32 n2, cc vvi p-acp d n1, r-crq vmd vhi vvn pno32,
(24) sermon (DIV2)
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for the same Power opens the gates of heaven, and of Hell:
for the same Power Opens the gates of heaven, and of Hell:
p-acp dt d n1 vvz dt n2 pp-f n1, cc pp-f n1:
(24) sermon (DIV2)
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In his hand is a Cup, saith the Psalmist, and in his hand is a reward,
In his hand is a Cup, Says the Psalmist, and in his hand is a reward,
p-acp po31 n1 vbz dt vvb, vvz dt n1, cc p-acp po31 n1 vbz dt n1,
(24) sermon (DIV2)
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and when he comes to Judge, he brings them both along with him:
and when he comes to Judge, he brings them both along with him:
cc c-crq pns31 vvz pc-acp vvi, pns31 vvz pno32 d a-acp p-acp pno31:
(24) sermon (DIV2)
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the same Power brings Life and Death, as Fabius did Peace or Warre to the Carthagenians in the lap of his Garment,
the same Power brings Life and Death, as Fabius did Peace or War to the Carthaginians in the lap of his Garment,
dt d n1 vvz n1 cc n1, c-acp npg1 vdd n1 cc n1 p-acp dt njp2 p-acp dt n1 pp-f po31 n1,
(24) sermon (DIV2)
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and which he will, he powres out upon us, and in both is still our Lord;
and which he will, he Powers out upon us, and in both is still our Lord;
cc r-crq pns31 vmb, pns31 n2 av p-acp pno12, cc p-acp d vbz av po12 n1;
(24) sermon (DIV2)
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when faith failes, and Charity waxeth cold, and the world is set on wickedness, when there be more Antichrists then Christians, he is our Lord, yesterday and to day, and the same for ever. And in the last place;
when faith fails, and Charity Waxes cold, and the world is Set on wickedness, when there be more Antichrists then Christians, he is our Lord, yesterday and to day, and the same for ever. And in the last place;
c-crq n1 vvz, cc n1 vvz j-jn, cc dt n1 vbz vvn p-acp n1, c-crq pc-acp vbi av-dc np2 cs njpg2, pns31 vbz po12 n1, av-an cc p-acp n1, cc dt d p-acp av. cc p-acp dt ord n1;
(24) sermon (DIV2)
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as the Dominion of our Lord is the largest that ever was;
as the Dominion of our Lord is the Largest that ever was;
c-acp dt n1 pp-f po12 n1 vbz dt js cst av vbds;
(24) sermon (DIV2)
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so is most lasting, and shall never be destroyed, and shall break to pieces, and destroy all the Kingdomes of the Earth, but it self shall stand fast for ever; no violence shall shake it;
so is most lasting, and shall never be destroyed, and shall break to Pieces, and destroy all the Kingdoms of the Earth, but it self shall stand fast for ever; no violence shall shake it;
av vbz av-ds j-vvg, cc vmb av-x vbi vvn, cc vmb vvi p-acp n2, cc vvi d dt n2 pp-f dt n1, p-acp pn31 n1 vmb vvi av-j p-acp av; dx n1 vmb vvi pn31;
(24) sermon (DIV2)
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no craft shall undermine it, no Time wast it; but Christ shall remaine our Lord for ever. no craft shall undermine it, no Time wast it; but christ shall remain our Lord for ever.
dx n1 vmb vvi pn31, dx n1 vvi pn31; cc-acp np1 vmb vvi po12 n1 c-acp av.
(24) sermon (DIV2)
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The Apostle indeed speaks of an end, of delivering up his Kingdome, and of Subjection. 'Tis true, there shall be an end; but 'tis,
The Apostle indeed speaks of an end, of delivering up his Kingdom, and of Subjection. It's true, there shall be an end; but it's,
dt n1 av vvz pp-f dt n1, pp-f vvg a-acp po31 n1, cc pp-f n1. pn31|vbz j, a-acp vmb vbi dt n1; cc-acp pn31|vbz,
(24) sermon (DIV2)
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when hee hath delivered up his Kingdome;
when he hath Delivered up his Kingdom;
c-crq pns31 vhz vvn a-acp po31 n1;
(24) sermon (DIV2)
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and hee shall deliver up his Kingdome, but not till he hath put down all Authority;
and he shall deliver up his Kingdom, but not till he hath put down all authority;
cc pns31 vmb vvi a-acp po31 n1, cc-acp xx c-acp pns31 vhz vvn a-acp d n1;
(24) sermon (DIV2)
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Finis hic defectio non est, nec Traditio Amissio, nec subjectio infirmitas, saith Hilary, This end is no fayling;Finis hic defectio non est, nec Tradition Amissio, nec subjectio Infirmitas, Says Hilary, This end is no failing;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1, d n1 vbz dx vvg;
(24) sermon (DIV2)
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This delivery no losse, this Subjection is no weakness nor Infirmity Regnum Regnans tradet; He shall deliver up his Power,
This delivery no loss, this Subjection is no weakness nor Infirmity Kingdom Regnans tradet; He shall deliver up his Power,
d n1 dx n1, d n1 vbz dx n1 ccx n1 fw-la fw-la fw-la; pns31 vmb vvi a-acp po31 n1,
(24) sermon (DIV2)
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and yet be still a Lord.
and yet be still a Lord.
cc av vbi av dt n1.
(24) sermon (DIV2)
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Take Nazianzens Interpretation and then this subjection is nothing else, but the fulfilling of his Fathers will;
Take Nazianzens Interpretation and then this subjection is nothing Else, but the fulfilling of his Father's will;
vvb n2 n1 cc av d n1 vbz pix av, cc-acp dt j-vvg pp-f po31 ng1 n1;
(24) sermon (DIV2)
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NONLATINALPHABET saith he in his 36. Oration, which he made against the Arrians: Take others, and by Christ, is meant, his Church, which in Computation, is but one Person vvith Christ, Says he in his 36. Oration, which he made against the Arians: Take Others, and by christ, is meant, his Church, which in Computation, is but one Person with christ,
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(24) sermon (DIV2)
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and when His Church is perfected, then doth he deliver up his Power and Dominion.
and when His Church is perfected, then does he deliver up his Power and Dominion.
cc c-crq po31 n1 vbz vvn, av vdz pns31 vvi a-acp po31 n1 cc n1.
(24) sermon (DIV2)
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But let us but observe the manner of the ending of this Kingdome, and the Fayling,
But let us but observe the manner of the ending of this Kingdom, and the Failing,
cc-acp vvb pno12 p-acp vvi dt n1 pp-f dt n-vvg pp-f d n1, cc dt j-vvg,
(24) sermon (DIV2)
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and Period of others, and we shall gaine light enough to guide us in the midst of all these doubts and difficulties:
and Period of Others, and we shall gain Light enough to guide us in the midst of all these doubts and difficulties:
cc n1 pp-f n2-jn, cc pns12 vmb vvi j av-d pc-acp vvi pno12 p-acp dt n1 pp-f d d n2 cc n2:
(24) sermon (DIV2)
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For other Kingdoms are undermined by craft, and shaken by the madness of the People, who shun the whip,
For other Kingdoms Are undermined by craft, and shaken by the madness of the People, who shun the whip,
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(24) sermon (DIV2)
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8876
and are beaten with Scorpions, cast off one yoak, and put on a heavier (as the young men in Livy complain'd) either Kingdoms are chang'd and alter'd,
and Are beaten with Scorpions, cast off one yoke, and put on a Heavier (as the young men in Livy complained) either Kingdoms Are changed and altered,
cc vbr vvn p-acp n2, vvd a-acp crd n1, cc vvd p-acp dt jc (c-acp dt j n2 p-acp np1 vvd) d n2 vbr vvn cc vvn,
(24) sermon (DIV2)
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as it pleaseth those, who are victorious, whose right hand is their God;
as it Pleases those, who Are victorious, whose right hand is their God;
c-acp pn31 vvz d, r-crq vbr j, rg-crq j-jn n1 vbz po32 n1;
(24) sermon (DIV2)
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but the Power of this Lord is then, and onely in this sense said to have an end;
but the Power of this Lord is then, and only in this sense said to have an end;
cc-acp dt n1 pp-f d n1 vbz av, cc av-j p-acp d n1 vvd pc-acp vhi dt n1;
(24) sermon (DIV2)
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when, indeed, it is in its NONLATINALPHABET, and perfection, when there will be no enemy stirring to subdue, no use of Laws;
when, indeed, it is in its, and perfection, when there will be no enemy stirring to subdue, no use of Laws;
c-crq, av, pn31 vbz p-acp po31, cc n1, c-crq a-acp vmb vbi dx n1 vvg pc-acp vvi, dx n1 pp-f n2;
(24) sermon (DIV2)
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8880
when the Subjects are now made perfect, when this Lord shall make his subjects Kings, and Crowne them with Glory and Honor for ever.
when the Subject's Are now made perfect, when this Lord shall make his subject's Kings, and Crown them with Glory and Honour for ever.
c-crq dt n2-jn vbr av vvn j, c-crq d n1 vmb vvi po31 n2-jn n2, cc vvi pno32 p-acp n1 cc n1 p-acp av.
(24) sermon (DIV2)
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8881
Here's no weaknesse, no Infirmity, no abjuration, no resignation of the Crowne, and Power, but all things are at an end, his enemies in Chaines, and his subjects free;
Here's no weakness, no Infirmity, no abjuration, no resignation of the Crown, and Power, but all things Are At an end, his enemies in Chains, and his subject's free;
av|vbz dx n1, dx n1, dx n1, dx n1 pp-f dt n1, cc n1, cc-acp d n2 vbr p-acp dt n1, po31 n2 p-acp n2, cc po31 n2-jn j;
(24) sermon (DIV2)
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free from the feare of Hell, or Temptations of the Devill, the World, or the flesh,
free from the Fear of Hell, or Temptations of the devil, the World, or the Flesh,
j p-acp dt n1 pp-f n1, cc n2 pp-f dt n1, dt n1, cc dt n1,
(24) sermon (DIV2)
563
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8883
and though there be an end, yet he reignes still, though he be subject, yet he is as high as ever he was;
and though there be an end, yet he reigns still, though he be Subject, yet he is as high as ever he was;
cc cs pc-acp vbi dt n1, av pns31 vvz av, cs pns31 vbb j-jn, av pns31 vbz a-acp j c-acp av pns31 vbds;
(24) sermon (DIV2)
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8884
Though he hath delivered up his Kingdome, yet he hath not lost it, but remaines a Lord, and King for Evermore.
Though he hath Delivered up his Kingdom, yet he hath not lost it, but remains a Lord, and King for Evermore.
cs pns31 vhz vvn a-acp po31 n1, av pns31 vhz xx vvn pn31, cc-acp vvz dt n1, cc n1 c-acp av.
(24) sermon (DIV2)
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8885
And now you have seen this Lord, that is to come, you have seen him sitting at the right hand of God;
And now you have seen this Lord, that is to come, you have seen him sitting At the right hand of God;
cc av pn22 vhb vvn d n1, cst vbz pc-acp vvi, pn22 vhb vvn pno31 vvg p-acp dt j-jn n1 pp-f np1;
(24) sermon (DIV2)
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8886
His right and Power of Government, his Laws just and Holy, and wise;
His right and Power of Government, his Laws just and Holy, and wise;
po31 j-jn cc n1 pp-f n1, po31 n2 j cc j, cc j;
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the virtue and Power, the largeness, and the duration of his Government, a sight fit for those to look on, who love,
the virtue and Power, the largeness, and the duration of his Government, a sighed fit for those to look on, who love,
dt n1 cc n1, dt n1, cc dt n1 pp-f po31 n1, dt n1 j p-acp d pc-acp vvi a-acp, r-crq n1,
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and look for the comming of this Lord, for they that long to meet him in the Clouds, cannot but delight to behold him at the right Hand of God? Look upon him then sitting in Majesty,
and look for the coming of this Lord, for they that long to meet him in the Clouds, cannot but delight to behold him At the right Hand of God? Look upon him then sitting in Majesty,
cc vvb p-acp dt n-vvg pp-f d n1, c-acp pns32 cst vvb pc-acp vvi pno31 p-acp dt n2, vmbx p-acp vvi pc-acp vvi pno31 p-acp dt j-jn n1 pp-f np1? n1 p-acp pno31 av vvg p-acp n1,
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and Power, and think you now saw him moving towards you, and were now descending with a shout;
and Power, and think you now saw him moving towards you, and were now descending with a shout;
cc n1, cc vvb pn22 av vvd pno31 vvg p-acp pn22, cc vbdr av vvg p-acp dt n1;
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for his very sitting there should be to us as his comming; it being but the NONLATINALPHABET, the preparation to that great Day.
for his very sitting there should be to us as his coming; it being but the, the preparation to that great Day.
p-acp po31 j vvg a-acp vmd vbi p-acp pno12 p-acp po31 n-vvg; pn31 vbg p-acp dt, dt n1 p-acp d j n1.
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Look upon him, and think not, that he there sits Idle, but beholds the Children of men, those that wait for him and those that Think not of him,
Look upon him, and think not, that he there sits Idle, but beholds the Children of men, those that wait for him and those that Think not of him,
n1 p-acp pno31, cc vvb xx, cst pns31 a-acp vvz j, cc-acp vvz dt n2 pp-f n2, d cst vvb p-acp pno31 cc d cst vvb xx pp-f pno31,
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and he will come down with a shout, not fall as a Timber-logge, for every Frogg, every wanton sinner to leap upon,
and he will come down with a shout, not fallen as a Timber log, for every Frog, every wanton sinner to leap upon,
cc pns31 vmb vvi a-acp p-acp dt n1, xx vvi p-acp dt n1, p-acp d n1, d j-jn n1 pc-acp vvi p-acp,
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and croake about, but come as a Lord, with a Reward in one hand, and a Vengeance in the other;
and croak about, but come as a Lord, with a Reward in one hand, and a Vengeance in the other;
cc vvb a-acp, cc-acp vvb p-acp dt n1, p-acp dt n1 p-acp crd n1, cc dt n1 p-acp dt j-jn;
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Oh 'tis farre better to fall down, and worship him now, then not to know him to be a Lord, till that time, that in his wrath he shall manifest his Power,
O it's Far better to fallen down, and worship him now, then not to know him to be a Lord, till that time, that in his wrath he shall manifest his Power,
uh pn31|vbz av-j jc pc-acp vvi a-acp, cc vvb pno31 av, cs xx pc-acp vvi pno31 pc-acp vbi dt n1, c-acp cst n1, cst p-acp po31 n1 pns31 vmb vvi po31 n1,
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and fall upon us, and break us in pieces.
and fallen upon us, and break us in Pieces.
cc vvi p-acp pno12, cc vvb pno12 p-acp n2.
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Look then upon this Lord, and look upon his Lawes, and write them in your hearts;
Look then upon this Lord, and look upon his Laws, and write them in your hearts;
n1 av p-acp d n1, cc vvb p-acp po31 n2, cc vvi pno32 p-acp po22 n2;
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; for the Philosopher will tell us, that the strength and perfection of Law, consists, not onely NONLATINALPHABET, in the wise,
; for the Philosopher will tell us, that the strength and perfection of Law, consists, not only, in the wise,
; p-acp dt n1 vmb vvi pno12, cst dt n1 cc n1 pp-f n1, vvz, xx av-j, p-acp dt j,
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8898
and discreet framing of them, but NONLATINALPHABET, in the right, and due performance of them; for obedience is the best seal and Ratification of a Law.
and discreet framing of them, but, in the right, and due performance of them; for Obedience is the best seal and Ratification of a Law.
cc j vvg pp-f pno32, cc-acp, p-acp dt n-jn, cc j-jn n1 pp-f pno32; c-acp n1 vbz dt js n1 cc n1 pp-f dt n1.
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He is Lord from all eternity, and cannot be divested of his royal office, yet he counts his kingdom most compleat,
He is Lord from all eternity, and cannot be divested of his royal office, yet he counts his Kingdom most complete,
pns31 vbz n1 p-acp d n1, cc vmbx vbi vvn pp-f po31 j n1, av pns31 vvz po31 n1 av-ds j,
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when we are subject, and obedient unto him, when he hath taken possession of our hearts, where he may walk (not as he did in Paradise terrible to Adam, who had forfeited his allegiance) but as in a garden of pleasures, to delight himself with the sons of men.
when we Are Subject, and obedient unto him, when he hath taken possession of our hearts, where he may walk (not as he did in Paradise terrible to Adam, who had forfeited his allegiance) but as in a garden of pleasures, to delight himself with the Sons of men.
c-crq pns12 vbr j-jn, cc j p-acp pno31, c-crq pns31 vhz vvn n1 pp-f po12 n2, c-crq pns31 vmb vvi (xx c-acp pns31 vdd p-acp n1 j p-acp np1, r-crq vhd vvn po31 n1) cc-acp c-acp p-acp dt n1 pp-f n2, pc-acp vvi px31 p-acp dt n2 pp-f n2.
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but with the world, nor end then, when it doth end, for the vertue of it shall reach to all eternity;
but with the world, nor end then, when it does end, for the virtue of it shall reach to all eternity;
cc-acp p-acp dt n1, ccx n1 av, c-crq pn31 vdz vvi, p-acp dt n1 pp-f pn31 vmb vvi p-acp d n1;
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Behold he commands, threatens, beseeches, calls upon us again, and again; and the beseechings of Lords are commands, preces armatae armed prayers, backt with power;
Behold he commands, threatens, Beseeches, calls upon us again, and again; and the beseechings of lords Are commands, preces armatae armed Prayers, backed with power;
vvb pns31 vvz, vvz, vvz, vvz p-acp pno12 av, cc av; cc dt n2-vvg pp-f n2 vbr n2, fw-la fw-la vvn n2, vvn p-acp n1;
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and therefore next consider the vertue and power of his dominion, and bow before him, do what he commands with fear and trembling;
and Therefore next Consider the virtue and power of his dominion, and bow before him, do what he commands with Fear and trembling;
cc av ord vvi dt n1 cc n1 pp-f po31 n1, cc vvi p-acp pno31, vdb r-crq pns31 vvz p-acp n1 cc j-vvg;
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let this power walk along with thee in all thy wayes, when thou art giving an almes, let it strike the trumpet out of thy hand,
let this power walk along with thee in all thy ways, when thou art giving an alms, let it strike the trumpet out of thy hand,
vvb d n1 vvi a-acp p-acp pno21 p-acp d po21 n2, c-crq pns21 vb2r vvg dt n2, vvb pn31 vvi dt n1 av pp-f po21 n1,
(24) sermon (DIV2)
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when thou fastest, let it be in capite jejunii, let it begin, and end it, when thou art strugling with a tentation:
when thou fastest, let it be in capite Jejunii, let it begin, and end it, when thou art struggling with a tentation:
c-crq pns21 av-js, vvb pn31 vbi p-acp fw-la fw-la, vvb pn31 vvi, cc vvb pn31, c-crq pns21 vb2r vvg p-acp dt n1:
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let it drive thee on, that thou faint not, and fall back, and do the work of the Lord negligently; when thou art adding vertue to vertue, let it be before they eyes, that thou mayest double thy diligence,
let it drive thee on, that thou faint not, and fallen back, and do the work of the Lord negligently; when thou art adding virtue to virtue, let it be before they eyes, that thou Mayest double thy diligence,
vvb pn31 vvi pno21 a-acp, cst pns21 vvb xx, cc vvi av, cc vdb dt n1 pp-f dt n1 av-j; c-crq pns21 vb2r vvg n1 p-acp n1, vvb pn31 vbi c-acp pns32 n2, cst pns21 vm2 vvi po21 n1,
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and make it up compleat in every circumstance:
and make it up complete in every circumstance:
cc vvi pn31 a-acp j p-acp d n1:
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and when thou thinkest of evil, let it joyn with that thought, that thou mayest hate the very appearance of it,
and when thou Thinkest of evil, let it join with that Thought, that thou Mayest hate the very appearance of it,
cc c-crq pns21 vv2 pp-f j-jn, vvb pn31 vvi p-acp d n1, cst pns21 vm2 vvi dt j n1 pp-f pn31,
(24) sermon (DIV2)
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8908
and chace it away? why should dust & ashes more awe thee, then Omnipotency? why should thy eye be stronger then thy faith? not onely the frown,
and chase it away? why should dust & Ashes more awe thee, then Omnipotency? why should thy eye be Stronger then thy faith? not only the frown,
cc vvi pn31 av? q-crq vmd n1 cc n2 av-dc vvi pno21, cs n1? q-crq vmd po21 n1 vbi jc cs po21 n1? xx av-j dt n1,
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but the look of thy Superior composeth, and models thee, puts thee into any fashion, or form;
but the look of thy Superior composeth, and models thee, puts thee into any fashion, or from;
cc-acp dt n1 pp-f po21 j-jn vvz, cc n2 pno21, vvz pno21 p-acp d n1, cc n1;
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thou wilt go, or run, or sit down, thou wilt venture thy body, (would that were all) nay, thou wilt venture thy soul, do any thing, be any thing what his beck doth but intimate; but thy faith is fearlesse;
thou wilt go, or run, or fit down, thou wilt venture thy body, (would that were all) nay, thou wilt venture thy soul, do any thing, be any thing what his beck does but intimate; but thy faith is fearless;
pns21 vm2 vvi, cc vvi, cc vvb a-acp, pns21 vm2 vvi po21 n1, (vmd d vbdr av-d) uh, pns21 vm2 vvi po21 n1, vdb d n1, vbb d n1 r-crq po31 n1 vdz p-acp vvi; cc-acp po21 n1 vbz j;
(24) sermon (DIV2)
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as bold, as blind, and will venture on, on the point of the sword, fears what man;
as bold, as blind, and will venture on, on the point of the sword, fears what man;
c-acp j, c-acp j, cc vmb vvi a-acp, p-acp dt n1 pp-f dt n1, vvz r-crq n1;
(24) sermon (DIV2)
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not what this Lord can do to him;
not what this Lord can do to him;
xx r-crq d n1 vmb vdi p-acp pno31;
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fears him more that sits on the bench, than him that sits at the right hand of God;
fears him more that sits on the bench, than him that sits At the right hand of God;
vvz pno31 av-dc cst vvz p-acp dt n1, cs pno31 cst vvz p-acp dt j-jn n1 pp-f np1;
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8914
If we did beleeve as we professe, we could not but more lay it to our hearts,
If we did believe as we profess, we could not but more lay it to our hearts,
cs pns12 vdd vvi c-acp pns12 vvb, pns12 vmd xx p-acp av-dc vvb pn31 p-acp po12 n2,
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even lay it so, as to break them;
even lay it so, as to break them;
av vvb pn31 av, c-acp pc-acp vvi pno32;
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8916
for who can stand up when he is angry? & let us next view the largenesse and compasse of his Dominion, which takes in all that will come,
for who can stand up when he is angry? & let us next view the largeness and compass of his Dominion, which Takes in all that will come,
p-acp r-crq vmb vvi a-acp c-crq pns31 vbz j? cc vvb pno12 ord vvi dt n1 cc n1 pp-f po31 n1, r-crq vvz p-acp d cst vmb vvi,
(24) sermon (DIV2)
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8917
and reacheth those, who refuse to come, and is not contracted in its compasse, if none should come;
and reaches those, who refuse to come, and is not contracted in its compass, if none should come;
cc vvz d, r-crq vvb pc-acp vvi, cc vbz xx vvn p-acp po31 n1, cs pi vmd vvi;
(24) sermon (DIV2)
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8918
and why shouldest thou turn a Saviour into a destroyer? why should'st thou die in thy Physitians armes, with thy cordials about thee? why shouldest thou behold him as a Lord, 'till he be angry? he caleth all, inviteth all that come,
and why Shouldst thou turn a Saviour into a destroyer? why Shouldst thou die in thy Physicians arms, with thy cordials about thee? why Shouldst thou behold him as a Lord, till he be angry? he caleth all, Inviteth all that come,
cc q-crq vmd2 pns21 vvi dt n1 p-acp dt n1? q-crq vmd2 pns21 vvi p-acp po21 ng1 n2, p-acp po21 n2 p-acp pno21? q-crq vmd2 pns21 vvi pno31 p-acp dt n1, p-acp pns31 vbb j? pns31 vvz d, vvz d cst vvb,
(24) sermon (DIV2)
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8919
why should Publicans and sinners enter, and thy disobedience shut thee out? Lastly, consider the duration of his Dominion, which shall not end,
why should Publicans and Sinners enter, and thy disobedience shut thee out? Lastly, Consider the duration of his Dominion, which shall not end,
q-crq vmd np1 cc n2 vvi, cc po21 n1 vvb pno21 av? ord, vvb dt n1 pp-f po31 n1, r-crq vmb xx vvi,
(24) sermon (DIV2)
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8921
and then think, that under this Lord thou must either be eternally happy, or eternally miserable,
and then think, that under this Lord thou must either be eternally happy, or eternally miserable,
cc av vvb, cst p-acp d n1 pns21 vmb d vbi av-j j, cc av-j j,
(24) sermon (DIV2)
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8922
and let not a flattering, but a fading world, thy rebellious and traiterous flesh, let not the father of lies, a gilded temptation,
and let not a flattering, but a fading world, thy rebellious and traitorous Flesh, let not the father of lies, a gilded temptation,
cc vvb xx dt j-vvg, cc-acp dt j-vvg n1, po21 j cc j n1, vvb xx dt n1 pp-f n2, dt j-vvn n1,
(24) sermon (DIV2)
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8923
an apparition, a vain shadow thrust thee on his left hand: for both at his right and left, there is power, which works to all eternity.
an apparition, a vain shadow thrust thee on his left hand: for both At his right and left, there is power, which works to all eternity.
dt n1, dt j n1 vvi pno21 p-acp po31 j n1: c-acp d p-acp po31 j-jn cc j, pc-acp vbz n1, r-crq vvz p-acp d n1.
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And now we have walkt about this Sion, and told the towers thereof, shewed you Christs territories and Dominion; And now we have walked about this Sion, and told the towers thereof, showed you Christ territories and Dominion;
cc av pns12 vhb vvd p-acp d np1, cc vvd dt n2 av, vvd pn22 npg1 n2 cc n1;
(24) sermon (DIV2)
565
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8925
the nature, of his laws, the vertue and power, the largenesse and compasse, the duration of his kingdom, we must in the next place consider his Advent, his coming, consider him as now coming;
the nature, of his laws, the virtue and power, the largeness and compass, the duration of his Kingdom, we must in the next place Consider his Advent, his coming, Consider him as now coming;
dt n1, pp-f po31 n2, dt n1 cc n1, dt n1 cc n1, dt n1 pp-f po31 n1, pns12 vmb p-acp dt ord n1 vvi po31 n1, po31 n-vvg, vvb pno31 a-acp av vvg;
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8926
for we cannot imagine (as was said before) that he sat there idle like Epicurus his God, nec sibi facessens negotium nec alteri, not regarding what is done below,
for we cannot imagine (as was said before) that he sat there idle like Epicurus his God, nec sibi facessens Negotium nec Alteri, not regarding what is done below,
c-acp pns12 vmbx vvi (c-acp vbds vvn a-acp) cst pns31 vvd a-acp j j npg1 po31 n1, fw-la fw-la vvz n1 fw-la fw-la, xx vvg r-crq vbz vdn p-acp,
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8927
but like true Prometheus, governing, and disposing the state of times and actions of men, Divinum numen, etiam qua non apparet, rebus humanis intervenit;
but like true Prometheus, governing, and disposing the state of times and actions of men, Divinum numen, etiam qua non Appears, rebus humanis intervenit;
cc-acp av-j j np1, vvg, cc vvg dt n1 pp-f n2 cc n2 pp-f n2, np1 fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
(24) sermon (DIV2)
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8928
his power insinuates it self, and even works there, where it doth not appear.
his power insinuates it self, and even works there, where it does not appear.
po31 n1 vvz pn31 n1, cc av vvz a-acp, c-crq pn31 vdz xx vvi.
(24) sermon (DIV2)
565
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8929
Though he be in heaven, yet he can work at this distance, for he fills the heaven and the earth NONLATINALPHABET he beholdeth all things, he heareth all things, he speaks to thee,
Though he be in heaven, yet he can work At this distance, for he fills the heaven and the earth he beholdeth all things, he hears all things, he speaks to thee,
cs pns31 vbb p-acp n1, av pns31 vmb vvi p-acp d n1, c-acp pns31 vvz dt n1 cc dt n1 pns31 vvz d n2, pns31 vvz d n2, pns31 vvz p-acp pno21,
(24) sermon (DIV2)
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8930
and he speaks in thee, he hears thee when thou speakest; and he hears thee when thou speakest not;
and he speaks in thee, he hears thee when thou Speakest; and he hears thee when thou Speakest not;
cc pns31 vvz p-acp pno21, pns31 vvz pno21 c-crq pns21 vv2; cc pns31 vvz pno21 c-crq pns21 vv2 xx;
(24) sermon (DIV2)
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8931
in his book are all things written, nay, he keeps a book in the very closet of thy heart, the onely book which shall go along with thee,
in his book Are all things written, nay, he keeps a book in the very closet of thy heart, the only book which shall go along with thee,
p-acp po31 n1 vbr d n2 vvn, uh-x, pns31 vvz dt n1 p-acp dt j n1 pp-f po21 n1, dt j n1 r-crq vmb vvi a-acp p-acp pno21,
(24) sermon (DIV2)
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8932
and when he comes, it shall fly open, every chapte, revery letter, every character of sin shall be as plain to thy eye,
and when he comes, it shall fly open, every chapte, revery Letter, every character of since shall be as plain to thy eye,
cc c-crq pns31 vvz, pn31 vmb vvi j, d vvn, j n1, d n1 pp-f n1 vmb vbi a-acp j p-acp po21 n1,
(24) sermon (DIV2)
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8933
as to his, and though we here seal up this book, he can read it when it is shut.
as to his, and though we Here seal up this book, he can read it when it is shut.
c-acp pc-acp png31, cc cs pns12 av vvb a-acp d n1, pns31 vmb vvi pn31 c-crq pn31 vbz vvn.
(24) sermon (DIV2)
565
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8934
He sitteth there tanquam venturus, as one coming.
He Sitteth there tanquam Coming, as one coming.
pns31 vvz a-acp fw-la fw-la, c-acp pi vvg.
(24) sermon (DIV2)
565
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8935
Indeed to us (who like those Philosophers in Tully, seeing nothing with our minde, refer all to our sense,
Indeed to us (who like those Philosophers in Tully, seeing nothing with our mind, refer all to our sense,
np1 p-acp pno12 (r-crq av-j d n2 p-acp np1, vvg pix p-acp po12 n1, vvb d p-acp po12 n1,
(24) sermon (DIV2)
565
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8936
and scarce beleeve any thing but that, for which we have an ocular demonstration;
and scarce believe any thing but that, for which we have an ocular demonstration;
cc av-j vvi d n1 p-acp d, p-acp r-crq pns12 vhb dt j n1;
(24) sermon (DIV2)
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8937
the eye of whose faith is so dull, and heavie, that it cannot clearly discern that eye of our Lord which is ten thousand times brighter then the sun) he is most times as lost;
the eye of whose faith is so dull, and heavy, that it cannot clearly discern that eye of our Lord which is ten thousand times Brighter then the sun) he is most times as lost;
dt n1 pp-f rg-crq n1 vbz av j, cc j, cst pn31 vmbx av-j vvi d n1 pp-f po12 n1 r-crq vbz crd crd n2 jc cs dt n1) pns31 vbz av-ds av a-acp vvn;
(24) sermon (DIV2)
565
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8938
like Epicuus his God doing nothing, like Baal either in his journy, or sleeping, and as at his first coming he was had in no reputation,
like Epicuus his God doing nothing, like Baal either in his journey, or sleeping, and as At his First coming he was had in no reputation,
j j po31 np1 vdg pix, av-j np1 av-d p-acp po31 n1, cc vvg, cc c-acp p-acp po31 ord vvg pns31 vbds vhn p-acp dx n1,
(24) sermon (DIV2)
565
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8939
so now he is at the right hand of God, he is in a manner forgot.
so now he is At the right hand of God, he is in a manner forgotten.
av av pns31 vbz p-acp dt j-jn n1 pp-f np1, pns31 vbz p-acp dt n1 vvn.
(24) sermon (DIV2)
565
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8940
We do not insult over him in plain termes, as those did in Theodoret NONLATINALPHABET? what doth the Carpenters son now do? but we are as slow of heart to beleeve what we are taught,
We do not insult over him in plain terms, as those did in Theodoret? what does the Carpenters son now do? but we Are as slow of heart to believe what we Are taught,
pns12 vdb xx vvi p-acp pno31 p-acp j n2, c-acp d vdd p-acp np1? q-crq vdz dt np1 n1 av vdb? cc-acp pns12 vbr a-acp j pp-f n1 pc-acp vvi r-crq pns12 vbr vvn,
(24) sermon (DIV2)
565
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8941
and what we say we beleeve; as those disciples which went to Emaus.
and what we say we believe; as those Disciples which went to Emaus.
cc r-crq pns12 vvb pns12 vvb; c-acp d n2 r-crq vvd p-acp np1.
(24) sermon (DIV2)
565
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8942
We are told that he did rise again from the Dead, and ascended, and sitteth at the right hand of God, and wil come again,
We Are told that he did rise again from the Dead, and ascended, and Sitteth At the right hand of God, and will come again,
pns12 vbr vvn cst pns31 vdd vvi av p-acp dt j, cc vvn, cc vvz p-acp dt j-jn n1 pp-f np1, cc vmb vvi av,
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but 'tis a long time since these things were done, and he is long a coming.
but it's a long time since these things were done, and he is long a coming.
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To the Athiest, to the prophane person, to the Luke-warm Christian, to the Hypocrite, he is in a manner lost, they have seald up his grave,
To the Atheist, to the profane person, to the Lukewarm Christian, to the Hypocrite, he is in a manner lost, they have sealed up his grave,
p-acp dt n1, p-acp dt j n1, p-acp dt j njp, p-acp dt n1, pns31 vbz p-acp dt n1 vvn, pns32 vhb vvn a-acp po31 n1,
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and he will come no more. And this is one argument, that he will come; even this, that we so little regard it;
and he will come no more. And this is one argument, that he will come; even this, that we so little regard it;
cc pns31 vmb vvi av-dx av-dc. cc d vbz crd n1, cst pns31 vmb vvi; av d, cst pns12 av j n1 pn31;
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for can a Lord that breathes nothing but love, bear with such contempt? can he whom the voice of God,
for can a Lord that breathes nothing but love, bear with such contempt? can he whom the voice of God,
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and man, whom Scripture, and Miracles, and reason have placed on the Tribunal, and made judge of all the world, be kept back by these vain Imaginations, which are nothing else,
and man, whom Scripture, and Miracles, and reason have placed on the Tribunal, and made judge of all the world, be kept back by these vain Imaginations, which Are nothing Else,
cc n1, ro-crq n1, cc n2, cc n1 vhb vvn p-acp dt n1, cc vvd n1 pp-f d dt n1, vbb vvn av p-acp d j n2, r-crq vbr pix av,
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but the steame, and exhalations from our sensual, and Bruitish part? shall not he judge all the earth,
but the steam, and exhalations from our sensual, and Brutish part? shall not he judge all the earth,
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because we are guilty, and deserve to be condemned? no, veniet, veniet his etiamsi nolis veniet, he will come, he wil certainly come whether thou wilt or no;
Because we Are guilty, and deserve to be condemned? no, Come, Come his Even if nolis Come, he will come, he will Certainly come whither thou wilt or no;
c-acp pns12 vbr j, cc vvb pc-acp vbi vvn? uh-dx, j-jn, j-jn po31 n1 fw-la j-jn, pns31 vmb vvi, pns31 vmb av-j vvi cs pns21 vm2 cc uh-dx;
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nor is delay in comming an Argument, that he will not come.
nor is Delay in coming an Argument, that he will not come.
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For the Lord is not slack concerning his promise, and Coming, as some count slackness, some scoffers, who walk after their own lusts,
For the Lord is not slack Concerning his promise, and Coming, as Some count slackness, Some scoffers, who walk After their own Lustiest,
p-acp dt n1 vbz xx j vvg po31 n1, cc vvg, c-acp d n1 n1, d n2, r-crq vvb p-acp po32 d n2,
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and ask where is the promise of his coming; For sensuality is the Mother, and nurse of unbeleefe;
and ask where is the promise of his coming; For sensuality is the Mother, and nurse of unbelief;
cc vvb c-crq vbz dt n1 pp-f po31 n-vvg; c-acp n1 vbz dt n1, cc n1 pp-f n1;
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and the sense flyes the Knowledge of that, which is terrible to it;
and the sense flies the Knowledge of that, which is terrible to it;
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and so we are as Saint Peter tels us, willingly ignorant of that which we are Taught,
and so we Are as Saint Peter tells us, willingly ignorant of that which we Are Taught,
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and will not consider, that the world is made of corruptible parts, and therefore must at last be dissolved,
and will not Consider, that the world is made of corruptible parts, and Therefore must At last be dissolved,
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and, that as the old world perished by water, so this shall by fire.
and, that as the old world perished by water, so this shall by fire.
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For what guilty Person doth not study to drive the thought of a Judge coming, out of his mind? He that hath his delight, his heaven in this world, is not willing to heare of another to come, venit, the Lord comes, is not in his Creed;
For what guilty Person does not study to drive the Thought of a Judge coming, out of his mind? He that hath his delight, his heaven in this world, is not willing to hear of Another to come, venit, the Lord comes, is not in his Creed;
p-acp r-crq j n1 vdz xx vvi pc-acp vvi dt n1 pp-f dt vvb vvg, av pp-f po31 n1? pns31 cst vhz po31 n1, po31 n1 p-acp d n1, vbz xx j pc-acp vvi pp-f j-jn pc-acp vvi, fw-la, dt n1 vvz, vbz xx p-acp po31 n1;
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Sed nulla est mora ejus, quod certò eveniet, but the deferring, or delay of that which will certainly come, should not come into our Consideration;said nulla est mora His, quod certò eveniet, but the deferring, or Delay of that which will Certainly come, should not come into our Consideration;
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for come he will, though he come not yet, and when he is come, all the time past and before, in which we grew wanton,
for come he will, though he come not yet, and when he is come, all the time past and before, in which we grew wanton,
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and presumptuous, and beat our fellow servants, is not in true esteeme, so much as a moment,
and presumptuous, and beatrice our fellow Servants, is not in true esteem, so much as a moment,
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or the twinkling of an eye. 'Tis not slackness, 'tis not delay:
or the twinkling of an eye. It's not slackness, it's not Delay:
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That is our false Glosse, who when we break the Law, are as willing to misinterpret the Lawgiver;
That is our false Gloss, who when we break the Law, Are as willing to misinterpret the Lawgiver;
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The Hypocrite thinks him as very a dissembler, as himself, and is well perswaded, that though he threaten,
The Hypocrite thinks him as very a dissembler, as himself, and is well persuaded, that though he threaten,
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yet he meaneth it not, though he hath denounced judgement against those that sinne, and repent not,
yet he means it not, though he hath denounced judgement against those that sin, and Repent not,
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yet he will not be so good, or rather as bad as his word;
yet he will not be so good, or rather as bad as his word;
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The sacrilegious person lookes upon him as an enemie to Churches, and he it is, that puts the hammer into his hand, to beat down his own Temple.
The sacrilegious person looks upon him as an enemy to Churches, and he it is, that puts the hammer into his hand, to beatrice down his own Temple.
dt j n1 vvz p-acp pno31 p-acp dt n1 p-acp n2, cc pns31 pn31 vbz, cst vvz dt n1 p-acp po31 n1, pc-acp vvi a-acp po31 d n1.
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The profane person would excaecare providentiam Dei, would put out the eye of his Providence, The profane person would excaecare providentiam Dei, would put out the eye of his Providence,
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and the morall Atheist pull him from his Throne, and thrust him out of the world:
and the moral Atheist pull him from his Throne, and thrust him out of the world:
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Every man frames such a God, as will fitt him, and proportions him to his lusts, we draw him out,
Every man frames such a God, as will fit him, and proportions him to his Lustiest, we draw him out,
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as the Painter did the Goddess, in the likeness of those vanities, which wee most dote on,
as the Painter did the Goddess, in the likeness of those vanities, which we most dote on,
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and so we entitle him to our fraud and Oppression, invenimus quomodo etiam Avarum facerem, we have found an Art to bring him in as an Abbettor, a Promoter of our Covetousness,
and so we entitle him to our fraud and Oppression, Invenimus quomodo etiam Avarum facerem, we have found an Art to bring him in as an Abettor, a Promoter of our Covetousness,
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and Ambition, and so, as much as in us lies, make him as Ambitious, and Coveto us as our selves, Thou thoughtest verily, that I was like unto thee, saith God to the Hypocrite;
and Ambition, and so, as much as in us lies, make him as Ambitious, and Coveto us as our selves, Thou thoughtest verily, that I was like unto thee, Says God to the Hypocrite;
cc n1, cc av, c-acp d c-acp p-acp pno12 vvz, vvb pno31 p-acp j, cc fw-la pno12 p-acp po12 n2, pns21 vvd2 av-j, cst pns11 vbds av-j p-acp pno21, vvz np1 p-acp dt n1;
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behold Christ sits at the right hand of God, in full power, and Majesty, ready to descend,
behold christ sits At the right hand of God, in full power, and Majesty, ready to descend,
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but he comes not yet, and hence the scorner concludes he will never come.
but he comes not yet, and hence the scorner concludes he will never come.
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This is a false Gloss, and a false conclusion, the result and Inference of flesh and blood;
This is a false Gloss, and a false conclusion, the result and Inference of Flesh and blood;
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for 'tis not slackness; that's the dictate of our lusts;
for it's not slackness; that's the dictate of our Lustiest;
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but if Truth interpret it, 'tis long suffering, & his long suffering should end, and be eas'd in our repentance; Saint Peter tells us; It is Repentance;
but if Truth interpret it, it's long suffering, & his long suffering should end, and be eased in our Repentance; Saint Peter tells us; It is Repentance;
cc-acp cs n1 vvb pn31, pn31|vbz av-j vvg, cc po31 j n1 vmd vvi, cc vbi vvn p-acp po12 n1; n1 np1 vvz pno12; pn31 vbz n1;
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It is, what it should be; if it be not Repentance, we have drove it from it self; and see;
It is, what it should be; if it be not Repentance, we have drove it from it self; and see;
pn31 vbz, r-crq pn31 vmd vbi; cs pn31 vbb xx n1, pns12 vhb vvd pn31 p-acp pn31 n1; cc vvb;
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now 'tis nothing, but wrath, and Indignation: his long suffering, is either our Repentance, or our Condemnation.
now it's nothing, but wrath, and Indignation: his long suffering, is either our Repentance, or our Condemnation.
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And this is the true reason, why he is not yet come; but as it were, a comming;
And this is the true reason, why he is not yet come; but as it were, a coming;
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8981
For Time is nothing unto him, nor is it any thing in it self; nec intelligitur nisi per actus humanos nor can we conceive;
For Time is nothing unto him, nor is it any thing in it self; nec intelligitur nisi per actus humanos nor can we conceive;
c-acp n1 vbz pix p-acp pno31, ccx vbz pn31 d n1 p-acp pn31 n1; fw-la fw-la fw-la fw-la fw-la fw-la ccx vmb pns12 vvi;
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or understand it, but by those Actions, which we doe now and againe, and which we cannot doe at once, A Thousand years in his sight, are but as yesterday, but not so long, not so long as a Thought;
or understand it, but by those Actions, which we do now and again, and which we cannot do At once, A Thousand Years in his sighed, Are but as yesterday, but not so long, not so long as a Thought;
cc vvb pn31, cc-acp p-acp d n2, r-crq pns12 vdb av cc av, cc r-crq pns12 vmbx vdi p-acp a-acp, dt crd n2 p-acp po31 n1, vbr p-acp c-acp av-an, p-acp xx av av-j, xx av av-j c-acp dt n1;
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he delays not, but he beares with us in this our Time, we look upon the Day of Judgement,
he delays not, but he bears with us in this our Time, we look upon the Day of Judgement,
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8984
as upon a Day to come, but to him it is present; That he is not come to us; is for our sakes.
as upon a Day to come, but to him it is present; That he is not come to us; is for our sakes.
c-acp p-acp dt n1 pc-acp vvi, cc-acp p-acp pno31 pn31 vbz j; cst pns31 vbz xx vvn p-acp pno12; vbz p-acp po12 n2.
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For the Church of Christ, till the consummation of all things, is in Fluxu, in Corpore Temporum (as Tert. speaks) is wrapt up in the Body of Time, comes not simul & semel, at once,
For the Church of christ, till the consummation of all things, is in Fluxu, in Corpore Temporum (as Tert speaks) is wrapped up in the Body of Time, comes not simul & semel, At once,
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but successively gaines the addition of parts:
but successively gains the addition of parts:
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8987
St. Paul cals it a body, and though it be not such a Body as the Stoicks fancied quod more Fluminum in assiduâ diminutione,
Saint Paul calls it a body, and though it be not such a Body as the Stoics fancied quod more Fluminum in assiduâ diminution,
n1 np1 vvz pn31 dt n1, cc cs pn31 vbb xx d dt n1 p-acp dt njp2 vvd vvd n1 fw-la p-acp fw-la n1,
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& adjectione est, which like Rivers, receives every day encrease, and every day diminution, and is not the same to Day, which it was yesterday,& adjection est, which like rivers, receives every day increase, and every day diminution, and is not the same to Day, which it was yesterday,
cc n1 fw-la, r-crq av-j n2, vvz d n1 vvi, cc d n1 n1, cc vbz xx dt d p-acp n1, r-crq pn31 vbds av-an,
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yet is it corpus aggregatum, a collected Body, which is not made up at once in every part, but receives its parts successively:
yet is it corpus aggregatum, a collected Body, which is not made up At once in every part, but receives its parts successively:
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She is Terrible, as an Army with Banners, as it is said of the Spouse in the Canticles, and in an Army you know, the Van may lodge there to night, where the Rere commeth not till the Morning:She is Terrible, as an Army with Banners, as it is said of the Spouse in the Canticles, and in an Army you know, the Van may lodge there to night, where the Rear comes not till the Morning:
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8991
So it is with the Church, it hath alwayes its parts, yet hath alwayes parts to be added;
So it is with the Church, it hath always its parts, yet hath always parts to be added;
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8992
so we read, Acts 2. and the last verse, That the Lord added daily, that is, successively, such as should be saved;
so we read, Acts 2. and the last verse, That the Lord added daily, that is, successively, such as should be saved;
av pns12 vvb, n2 crd cc dt ord n1, cst dt n1 vvd av-j, cst vbz, av-j, d c-acp vmd vbi vvn;
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8993
Quantum iniquitatis grassatur tantum abest regnum Dei, quod secum affert plenam re •itudinem, saith the Father, Christ is come,Quantum iniquitatis grassatur Tantum abest Kingdom Dei, quod secum affert plenam re •itudinem, Says the Father, christ is come,
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la vvn fw-la fw-mi fw-la, vvz dt n1, np1 vbz vvn,
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8994
and yet is still a coming;
and yet is still a coming;
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8995
whilst there are Heresies, and Schismes in the Church, whilst the one undermineth the Bulwarks without,
while there Are Heresies, and Schisms in the Church, while the one undermineth the Bulwarks without,
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8996
and the other raises a Mutiny within, whilst the Divell rageth, and men sinne, there be yet some to be gathered to his Sheep-fold,
and the other raises a Mutiny within, while the devil rages, and men sin, there be yet Some to be gathered to his Sheepfold,
cc dt n-jn vvz dt n1 a-acp, cs dt n1 vvz, cc n2 n1, pc-acp vbi av d pc-acp vbi vvn p-acp po31 n1,
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8997
and though in respect of his Power, he be already come, yet for his Elects sake, he will not execute it yet.
and though in respect of his Power, he be already come, yet for his Elects sake, he will not execute it yet.
cc cs p-acp n1 pp-f po31 n1, pns31 vbb av vvn, av p-acp po31 vvz n1, pns31 vmb xx vvi pn31 av.
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8998
And this is the very reason, which Justine Martyr gives of the proroguing, and delay of his comming and why the Consummation,
And this is the very reason, which Justin Martyr gives of the proroguing, and Delay of his coming and why the Consummation,
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and end of all things is not yet, NONLATINALPHABET, for mankinds sake, NONLATINALPHABET, for the seed of Christians, which is yet to be propagated;
and end of all things is not yet,, for mankinds sake,, for the seed of Christians, which is yet to be propagated;
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for by his eternall Wisdome, he fore-sees, That many there be, who will beleeve, and turne to him by Repentance;
for by his Eternal Wisdom, he foresees, That many there be, who will believe, and turn to him by Repentance;
c-acp p-acp po31 j n1, pns31 j, cst d pc-acp vbi, r-crq vmb vvi, cc vvi p-acp pno31 p-acp n1;
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and some that bee not, even many, who are yet unborn; in his second Apologie for the Christians;
and Some that be not, even many, who Are yet unborn; in his second Apology for the Christians;
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9002
For the promise is made to you, and to your children saith Saint Peter, & natis natorum & qui nascentur ab illis, and to all that are afar off, even as many as the Lord God shall call;
For the promise is made to you, and to your children Says Saint Peter, & natis natorum & qui nascentur ab illis, and to all that Are afar off, even as many as the Lord God shall call;
p-acp dt n1 vbz vvn p-acp pn22, cc p-acp po22 n2 vvz n1 np1, cc fw-la fw-la cc fw-la fw-la fw-la fw-la, cc p-acp d cst vbr av a-acp, av p-acp d c-acp dt n1 np1 vmb vvi;
(24) sermon (DIV2)
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for how many thousands are not yet, who shall be Saints? for their sakes it is;
for how many thousands Are not yet, who shall be Saints? for their sakes it is;
p-acp c-crq d crd vbr xx av, r-crq vmb vbi n2? p-acp po32 n2 pn31 vbz;
(24) sermon (DIV2)
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9004
that the Lord doth not consume the world with fire; that he doth not come to judge the world;
that the Lord does not consume the world with fire; that he does not come to judge the world;
cst dt n1 vdz xx vvi dt n1 p-acp n1; cst pns31 vdz xx vvi pc-acp vvi dt n1;
(24) sermon (DIV2)
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9005
that wicked men are permitted to revell on the earth and the devil to rage; that he suffers that which he abhors, suffers injustice to move its armes at large,
that wicked men Are permitted to revel on the earth and the Devil to rage; that he suffers that which he abhors, suffers injustice to move its arms At large,
cst j n2 vbr vvn pc-acp vvi p-acp dt n1 cc dt n1 pc-acp vvi; cst pns31 vvz cst r-crq pns31 vvz, vvz n1 pc-acp vvi po31 n2 p-acp j,
(24) sermon (DIV2)
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9006
and spread it self like a green bay tree, and leaves innocency bound in chaines;
and spread it self like a green bay tree, and leaves innocency bound in chains;
cc vvd pn31 n1 av-j dt j-jn n1 n1, cc vvz n1 vvn p-acp n2;
(24) sermon (DIV2)
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9007
that he suffers men to break his commands, to question his providence, to doubt of his being,
that he suffers men to break his commands, to question his providence, to doubt of his being,
cst pns31 vvz n2 pc-acp vvi po31 n2, pc-acp vvi po31 n1, pc-acp vvi pp-f po31 vbg,
(24) sermon (DIV2)
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9008
and essence, that we see this disorder and confusion; the world in a manner dissolved, before its end;
and essence, that we see this disorder and confusion; the world in a manner dissolved, before its end;
cc n1, cst pns12 vvb d n1 cc n1; dt n1 p-acp dt n1 vvn, p-acp po31 n1;
(24) sermon (DIV2)
566
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9009
but when that number is full, a number which we know not, or if we did, cannot know,
but when that number is full, a number which we know not, or if we did, cannot know,
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(24) sermon (DIV2)
566
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9010
when he will fill it up; when that is compleat, then time shall be no more;
when he will fill it up; when that is complete, then time shall be no more;
c-crq pns31 vmb vvi pn31 a-acp; c-crq d vbz j, cs n1 vmb vbi dx av-dc;
(24) sermon (DIV2)
566
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9011
then, Lo he comes, and will purge the world of Heresie and Schisme, will appear in that Majesty;
then, Lo he comes, and will purge the world of Heresy and Schism, will appear in that Majesty;
av, uh pns31 vvz, cc vmb vvi dt n1 pp-f n1 cc n1, vmb vvi p-acp d n1;
(24) sermon (DIV2)
566
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9012
that the Athiests shall confesse he is God, and see all those crooked wayes, in which his providence seemed to walk, made even and strait;
that the Atheists shall confess he is God, and see all those crooked ways, in which his providence seemed to walk, made even and strait;
cst dt n2 vmb vvi pns31 vbz np1, cc vvi d d j n2, p-acp r-crq po31 n1 vvd pc-acp vvi, vvd av cc j;
(24) sermon (DIV2)
566
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9013
then the Epicure shall see, that it was not below him to sit in heaven, and look upon the children of men;
then the Epicure shall see, that it was not below him to fit in heaven, and look upon the children of men;
av dt n1 vmb vvi, cst pn31 vbds xx p-acp pno31 pc-acp vvi p-acp n1, cc vvb p-acp dt n2 pp-f n2;
(24) sermon (DIV2)
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no dishonur to his Majesty, to mannage and guide all those things which are done under the Moon;
no dishonur to his Majesty, to manage and guide all those things which Are done under the Moon;
dx n1 p-acp po31 n1, pc-acp vvi cc vvi d d n2 r-crq vbr vdn p-acp dt n1;
(24) sermon (DIV2)
566
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that he may ride upon the Cherubin, and yet number every haire of our head, and observe the Sparrow, that falls from the house top; then we shall see him;
that he may ride upon the Cherubin, and yet number every hair of our head, and observe the Sparrow, that falls from the house top; then we shall see him;
cst pns31 vmb vvi p-acp dt n1, cc av vvi d n1 pp-f po12 n1, cc vvb dt n1, cst vvz p-acp dt n1 n1; av pns12 vmb vvi pno31;
(24) sermon (DIV2)
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9016
and we shall see all things put under his feet, even Heresy, and Schisme, prophanesse and Atheisme,
and we shall see all things put under his feet, even Heresy, and Schism, profaneness and Atheism,
cc pns12 vmb vvi d n2 vvn p-acp po31 n2, av n1, cc n1, n1 cc n1,
(24) sermon (DIV2)
566
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9017
sin and death, Hell, and the Devil himself. This he hath in effect done already by the virtue, and power of his Crosse,
since and death, Hell, and the devil himself. This he hath in Effect done already by the virtue, and power of his Cross,
n1 cc n1, n1, cc dt n1 px31. d pns31 vhz p-acp n1 vdn av p-acp dt n1, cc n1 pp-f po31 n1,
(24) sermon (DIV2)
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9018
and therefore may be said to be come;
and Therefore may be said to be come;
cc av vmb vbi vvn pc-acp vbi vvn;
(24) sermon (DIV2)
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9019
But because we resist and hinder that, will not suffer him to make his conquest full,
But Because we resist and hinder that, will not suffer him to make his conquest full,
cc-acp c-acp pns12 vvb cc vvi d, vmb xx vvi pno31 pc-acp vvi po31 n1 j,
(24) sermon (DIV2)
566
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9020
and when we cannot reach him at the right hand of God, pursue and fight against him in his members, he will come again,
and when we cannot reach him At the right hand of God, pursue and fight against him in his members, he will come again,
cc c-crq pns12 vmbx vvi pno31 p-acp dt j-jn n1 pp-f np1, vvb cc vvi p-acp pno31 p-acp po31 n2, pns31 vmb vvi av,
(24) sermon (DIV2)
566
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9021
and then cometh the end, another consummatum est, all shall be finisht, his victory, and triumph compleat,
and then comes the end, Another consummatum est, all shall be finished, his victory, and triumph complete,
cc av vvz dt n1, j-jn fw-la fw-la, d vmb vbi vvn, po31 n1, cc vvi j,
(24) sermon (DIV2)
566
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9022
and he shall lift up the heads of his despised servants, and tread down all his enemies under his feet NONLATINALPHABET in the most proper sense, Triumph,
and he shall lift up the Heads of his despised Servants, and tread down all his enemies under his feet in the most proper sense, Triumph,
cc pns31 vmb vvi a-acp dt n2 pp-f po31 j-vvn n2, cc vvb a-acp d po31 n2 p-acp po31 n2 p-acp dt av-ds j n1, n1,
(24) sermon (DIV2)
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9023
and make a shew of them openly. And this is a fit object for a Christian to look upon. Of this more —
and make a show of them openly. And this is a fit Object for a Christian to look upon. Of this more —
cc vvi dt n1 pp-f pno32 av-j. cc d vbz dt j n1 p-acp dt njp pc-acp vvi p-acp. pp-f d n1 —
(24) sermon (DIV2)
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9024
THE FIFTEENTH SERMON. MATTH. 24.42. Dominus venturus, The Lord will come. Nescitis quâ horâ, You know not what hour. PART. II.
THE FIFTEENTH SERMON. MATTHEW. 24.42. Dominus Coming, The Lord will come. Nescitis quâ horâ, You know not what hour. PART. II
dt ord n1. av. crd. fw-la fw-la, dt n1 vmb vvi. np1 fw-la fw-la, pn22 vvb xx r-crq n1. n1. crd
(25) sermon (DIV2)
567
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9025
WEE have already beheld the person, our Lord; and we have placed him on his Tribunal,
we have already beheld the person, our Lord; and we have placed him on his Tribunal,
pns12 vhb av vvn dt n1, po12 n1; cc pns12 vhb vvn pno31 p-acp po31 n1,
(25) sermon (DIV2)
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9026
as a judge, (for the Father hath committed the judgement to the Son) you have seen his Dominion in his Laws, which were fitted and proportioned to it:
as a judge, (for the Father hath committed the judgement to the Son) you have seen his Dominion in his Laws, which were fitted and proportioned to it:
c-acp dt n1, (c-acp dt n1 vhz vvn dt n1 p-acp dt n1) pn22 vhb vvn po31 n1 p-acp po31 n2, r-crq vbdr vvn cc vvn p-acp pn31:
(25) sermon (DIV2)
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9027
as his Scepter is a Scepter of Righteousnesse, so his Laws are just; no man, no Devil can question them;
as his Sceptre is a Sceptre of Righteousness, so his Laws Are just; no man, no devil can question them;
c-acp po31 n1 vbz dt n1 pp-f n1, av po31 n2 vbr j; dx n1, dx n1 vmb vvi pno32;
(25) sermon (DIV2)
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9028
we approve them as soon as we hear them, and we approve them when we break them;
we approve them as soon as we hear them, and we approve them when we break them;
pns12 vvb pno32 a-acp av c-acp pns12 vvb pno32, cc pns12 vvb pno32 c-crq pns12 vvb pno32;
(25) sermon (DIV2)
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9029
for that check which our conscience gives us, is an approbation. You have seen the vertue and power of his dominion;
for that check which our conscience gives us, is an approbation. You have seen the virtue and power of his dominion;
c-acp cst n1 r-crq po12 n1 vvz pno12, vbz dt n1. pn22 vhb vvn dt n1 cc n1 pp-f po31 n1;
(25) sermon (DIV2)
570
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9030
for what is regal right, without regal power? what is a Lord, without a sword? or what is a sword if he cannot manage it? what is a wise-man,
for what is regal right, without regal power? what is a Lord, without a sword? or what is a sword if he cannot manage it? what is a Wiseman,
p-acp r-crq vbz j n-jn, p-acp j n1? q-crq vbz dt n1, p-acp dt n1? cc q-crq vbz dt n1 cs pns31 vmbx vvi pn31? q-crq vbz dt n1,
(25) sermon (DIV2)
570
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9031
if a wiser then he? what is a strong man, if a stronger then he comes upon him? but our Lord, as he is called wonderful, Counsellour, so is he the Mighty God:
if a Wiser then he? what is a strong man, if a Stronger then he comes upon him? but our Lord, as he is called wondered, Counselor, so is he the Mighty God:
cs dt jc cs pns31? q-crq vbz dt j n1, cs dt jc cs pns31 vvz p-acp pno31? cc-acp po12 n1, c-acp pns31 vbz vvn j, n1, av vbz pns31 dt j np1:
(25) sermon (DIV2)
570
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9032
who can stand before him when he is angry? We have shewed you the large compasse,
who can stand before him when he is angry? We have showed you the large compass,
r-crq vmb vvi p-acp pno31 c-crq pns31 vbz j? pns12 vhb vvn pn22 dt j n1,
(25) sermon (DIV2)
570
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9033
and circuit of his Dominion, no place so distant, or remote, to which it doth not reach;
and circuit of his Dominion, no place so distant, or remote, to which it does not reach;
cc n1 pp-f po31 n1, dx n1 av j, cc j, p-acp r-crq pn31 vdz xx vvi;
(25) sermon (DIV2)
570
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9034
It is over them that love him, and over them that crucifie him:
It is over them that love him, and over them that crucify him:
pn31 vbz p-acp pno32 cst vvb pno31, cc p-acp pno32 d vvi pno31:
(25) sermon (DIV2)
570
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9035
It is over them that honour him, and over them that put him to open shame;
It is over them that honour him, and over them that put him to open shame;
pn31 vbz p-acp pno32 cst vvb pno31, cc p-acp pno32 cst vvd pno31 pc-acp vvi n1;
(25) sermon (DIV2)
570
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9036
and last of all, the durability, or rather the eternity of it, for of his Dominion there shall be no end, saith the Angel to Mary, and take the words going before, he shall reign over the house of Jacob, and the sense will be plain;
and last of all, the durability, or rather the eternity of it, for of his Dominion there shall be no end, Says the Angel to Marry, and take the words going before, he shall Reign over the house of Jacob, and the sense will be plain;
cc ord pp-f d, dt n1, cc av-c dt n1 pp-f pn31, c-acp pp-f po31 n1 a-acp vmb vbi dx n1, vvz dt n1 p-acp uh, cc vvb dt n2 vvg a-acp, pns31 vmb vvi p-acp dt n1 pp-f np1, cc dt n1 vmb vbi j;
(25) sermon (DIV2)
570
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9037
for as long as there is a house of Jacob, a people and Church on earth, so long shall he reign;
for as long as there is a house of Jacob, a people and Church on earth, so long shall he Reign;
c-acp c-acp av-j c-acp pc-acp vbz dt n1 pp-f np1, dt n1 cc n1 p-acp n1, av av-j vmb pns31 vvi;
(25) sermon (DIV2)
570
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9038
as his Priesthood, so his Dominion is NONLATINALPHABET and shall never passe away.
as his Priesthood, so his Dominion is and shall never pass away.
c-acp po31 n1, av po31 n1 vbz cc vmb av-x vvi av.
(25) sermon (DIV2)
570
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9039
We must now fix our eyes upon him, as ready to descend, in puncto reversus, settled in his place,
We must now fix our eyes upon him, as ready to descend, in puncto Reversed, settled in his place,
pns12 vmb av vvi po12 n2 p-acp pno31, c-acp j pc-acp vvi, p-acp fw-la fw-la, vvn p-acp po31 n1,
(25) sermon (DIV2)
571
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9040
but upon his return, Dominus venturus, the Lord will come, it is a word of the future tense,
but upon his return, Dominus Coming, the Lord will come, it is a word of the future tense,
cc-acp p-acp po31 n1, fw-la fw-la, dt n1 vmb vvi, pn31 vbz dt n1 pp-f dt j-jn n1,
(25) sermon (DIV2)
571
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9041
as all predictions are of things to come, and it is verbum operativum, a word full of eshcacie, and vertue.
as all predictions Are of things to come, and it is verbum operativum, a word full of eshcacie, and virtue.
c-acp d n2 vbr pp-f n2 pc-acp vvi, cc pn31 vbz fw-la fw-la, dt n1 j pp-f n1, cc n1.
(25) sermon (DIV2)
571
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9042
First, to awake and stir up our faith. Secondly, to raise our hope; and Thirdly to inflame our charity.
First, to awake and stir up our faith. Secondly, to raise our hope; and Thirdly to inflame our charity.
ord, pc-acp vvi cc vvi a-acp po12 n1. ord, pc-acp vvi po12 n1; cc ord pc-acp vvi po12 n1.
(25) sermon (DIV2)
571
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9043
It is an object for our faith to look on, for our hope to reach at,
It is an Object for our faith to look on, for our hope to reach At,
pn31 vbz dt n1 p-acp po12 n1 pc-acp vvi a-acp, p-acp po12 n1 pc-acp vvi p-acp,
(25) sermon (DIV2)
571
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9044
and for our Charity to embrace. And first it offers it self to our faith;
and for our Charity to embrace. And First it offers it self to our faith;
cc p-acp po12 n1 pc-acp vvi. cc ord pn31 vvz pn31 n1 p-acp po12 n1;
(25) sermon (DIV2)
571
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9045
for ideo Deus alscessit, ut fides nostra corroboretur, therefore doth our Saviour stay, and not bow the heavens,
for ideo Deus alscessit, ut fides nostra corroboretur, Therefore does our Saviour stay, and not bow the heavens,
p-acp fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, av vdz po12 n1 vvi, cc xx vvi dt n2,
(25) sermon (DIV2)
572
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9046
and come down, that our faith which may reach him there, may be built up here upon earth,
and come down, that our faith which may reach him there, may be built up Here upon earth,
cc vvb a-acp, cst po12 n1 r-crq vmb vvi pno31 a-acp, vmb vbi vvn a-acp av p-acp n1,
(25) sermon (DIV2)
572
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9047
and he is therefore absent, and in a manner lies hid, that this eye might finde him out;
and he is Therefore absent, and in a manner lies hid, that this eye might find him out;
cc pns31 vbz av j, cc p-acp dt n1 vvz vvn, cst d n1 vmd vvi pno31 av;
(25) sermon (DIV2)
572
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9048
For faith is a kinde of prospective or optick Instrument, by which we see things afar off,
For faith is a kind of prospective or optic Instrument, by which we see things afar off,
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(25) sermon (DIV2)
572
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9049
as if they were neer at hand;
as if they were near At hand;
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(25) sermon (DIV2)
572
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9050
things that are not yet, as if they were, turns venturus est, into the present tense,
things that Are not yet, as if they were, turns Coming est, into the present tense,
n2 cst vbr xx av, c-acp cs pns32 vbdr, vvz fw-la fw-la, p-acp dt j n1,
(25) sermon (DIV2)
572
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9051
behold Christ not onely sitting at the right hand of God, but as now already descending with a shout:
behold christ not only sitting At the right hand of God, but as now already descending with a shout:
vvb np1 xx av-j vvg p-acp dt j-jn n1 pp-f np1, cc-acp c-acp av av vvg p-acp dt n1:
(25) sermon (DIV2)
572
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9052
With this eye of faith, I see new Heavens, and a new earth, a new face of every thing, I see what a nothing, that is, which mortals sweat, and fight for;
With this eye of faith, I see new Heavens, and a new earth, a new face of every thing, I see what a nothing, that is, which mortals sweat, and fight for;
p-acp d n1 pp-f n1, pns11 vvb j n2, cc dt j n1, dt j n1 pp-f d n1, pns11 vvb q-crq dt pix, cst vbz, r-crq n2-jn vvb, cc vvi p-acp;
(25) sermon (DIV2)
572
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9053
what a nothing the world is; for I see it on fire;
what a nothing the world is; for I see it on fire;
q-crq dt pix dt n1 vbz; c-acp pns11 vvb pn31 p-acp n1;
(25) sermon (DIV2)
572
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9054
I see righteousnesse, peace, and order, constancy, duration, even whilst I walk in this shop of vanities, this World of wickednesse, this Chaos, and confusion; this seat of change;
I see righteousness, peace, and order, constancy, duration, even while I walk in this shop of vanities, this World of wickedness, this Chaos, and confusion; this seat of change;
pns11 vvb n1, n1, cc n1, n1, n1, av cs pns11 vvb p-acp d n1 pp-f n2, d n1 pp-f n1, d n1, cc n1; d n1 pp-f n1;
(25) sermon (DIV2)
572
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9055
I see honesty pittied, scorn'd, baffled, honesty lifted up on high, far above reproach or injury;
I see honesty pitied, scorned, baffled, honesty lifted up on high, Far above reproach or injury;
pns11 vvb n1 vvd, vvn, vvn, n1 vvd a-acp p-acp j, av-j p-acp n1 cc n1;
(25) sermon (DIV2)
572
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9056
I see injustice powerful, all conquering, Triumphant injustice trembling before this Lord, arraigned, condemned, flung down into the lowest pit, there to be whipt with many stripes:
I see injustice powerful, all conquering, Triumphant injustice trembling before this Lord, arraigned, condemned, flung down into the lowest pit, there to be whipped with many stripes:
pns11 vvb n1 j, d j-vvg, j n1 vvg p-acp d n1, vvn, vvn, vvd a-acp p-acp dt js n1, a-acp pc-acp vbi vvd p-acp d n2:
(25) sermon (DIV2)
572
Page 312
9057
I see now the wisdom of men made foolishnesse, and the foolishnesse of God wiser then men;
I see now the Wisdom of men made foolishness, and the foolishness of God Wiser then men;
pns11 vvb av dt n1 pp-f n2 vvd n1, cc dt n1 pp-f np1 jc cs n2;
(25) sermon (DIV2)
572
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9058
I see that restored, which I saw lost;
I see that restored, which I saw lost;
pns11 vvb cst vvd, r-crq pns11 vvd vvn;
(25) sermon (DIV2)
572
Page 313
9059
I see the eye that was bored out, in its prace again, I see the plowed back, with no furrow on it;
I see the eye that was bored out, in its prace again, I see the plowed back, with no furrow on it;
pns11 vvb dt n1 cst vbds vvn av, p-acp po31 n1 av, pns11 vvb dt vvn n1, p-acp dx n1 p-acp pn31;
(25) sermon (DIV2)
572
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9060
I see Herod in prison, and John Baptist with his head on;
I see Herod in prison, and John Baptist with his head on;
pns11 vvb np1 p-acp n1, cc np1 np1 p-acp po31 n1 p-acp;
(25) sermon (DIV2)
572
Page 313
9061
I see my goods restored, before I lose them, and I am in heaven, before the blow is given, in blisse when every eye doth pitty me,
I see my goods restored, before I loose them, and I am in heaven, before the blow is given, in bliss when every eye does pity me,
pns11 vvb po11 n2-j vvn, c-acp pns11 vvb pno32, cc pns11 vbm p-acp n1, p-acp dt n1 vbz vvn, p-acp n1 c-crq d n1 vdz vvi pno11,
(25) sermon (DIV2)
572
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9062
and what is now left for the boasting Tyrant to do? what can he take from me, that is worth a thought? what can he strip me of,
and what is now left for the boasting Tyrant to do? what can he take from me, that is worth a Thought? what can he strip me of,
cc r-crq vbz av vvn p-acp dt j-vvg n1 pc-acp vdi? q-crq vmb pns31 vvi p-acp pno11, cst vbz j dt n1? q-crq vmb pns31 vvi pno11 pp-f,
(25) sermon (DIV2)
572
Page 313
9063
but that which I have laid down, and left already behinde me? will he have my goods? the treasurie where they are kept, is out of his reach;
but that which I have laid down, and left already behind me? will he have my goods? the treasury where they Are kept, is out of his reach;
cc-acp cst r-crq pns11 vhb vvn a-acp, cc vvd av p-acp pno11? vmb pns31 vhi po11 n2-j? dt n1 c-crq pns32 vbr vvn, vbz av pp-f po31 n1;
(25) sermon (DIV2)
572
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9064
will he take from me my good name? Tis written in the book of life;
will he take from me my good name? This written in the book of life;
vmb pns31 vvi p-acp pno11 po11 j n1? pn31|vbz vvn p-acp dt n1 pp-f n1;
(25) sermon (DIV2)
572
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9065
or will he take my life? my life? he cannot; For 'tis hid with Christ in God.
or will he take my life? my life? he cannot; For it's hid with christ in God.
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This is sancta impudentia Fidei, the holy boldnesse, and confidence of faith to break through flesh and blood, all difficulties whatsoever, to draw down Heaven to earth,
This is sancta Impudentia Fidei, the holy boldness, and confidence of faith to break through Flesh and blood, all difficulties whatsoever, to draw down Heaven to earth,
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and if the object be invisible, to make it visible, if it be at distance to make it present,
and if the Object be invisible, to make it visible, if it be At distance to make it present,
cc cs dt n1 vbb j, pc-acp vvi pn31 j, cs pn31 vbb p-acp n1 pc-acp vvi pn31 j,
(25) sermon (DIV2)
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if the Lord say, he will come, to faith he is come already. This operation faith will have, if it be not dull'd, and deaded by our sensuality:
if the Lord say, he will come, to faith he is come already. This operation faith will have, if it be not dulled, and deadened by our sensuality:
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(25) sermon (DIV2)
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for what faith is that, which is not accompanied with these high apprehensions, and resolutions equal to them? what faith is that which leaves us weary of the truth,
for what faith is that, which is not accompanied with these high apprehensions, and resolutions equal to them? what faith is that which leaves us weary of the truth,
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(25) sermon (DIV2)
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and ashamed of our profession? what faith is that, which we are so ready at every frown to renounce? shall I call that faith which cannot strike the Timbrel out of our hands,
and ashamed of our profession? what faith is that, which we Are so ready At every frown to renounce? shall I call that faith which cannot strike the Timbrel out of our hands,
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(25) sermon (DIV2)
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nor the strumpet out of our armes? That shews Christ coming to the Covetous, yet leaves him digging in the earth;
nor the strumpet out of our arms? That shows christ coming to the Covetous, yet leaves him digging in the earth;
ccx dt n1 av pp-f po12 n2? cst vvz np1 vvg p-acp dt j, av vvz pno31 vvg p-acp dt n1;
(25) sermon (DIV2)
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to the ambitious, and cannot stop him in his mount? to the hypocrite, and cannot strike off his mask, to the Polititian and cannot make him wise unto Salvation? that cannot make us displease our selves, that cannot make us love our selves, not awe an eye, not binde a hand, not silence a word, not stifle a thought,
to the ambitious, and cannot stop him in his mount? to the hypocrite, and cannot strike off his mask, to the Politician and cannot make him wise unto Salvation? that cannot make us displease our selves, that cannot make us love our selves, not awe an eye, not bind a hand, not silence a word, not stifle a Thought,
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(25) sermon (DIV2)
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but leaves us with as little power, and activity as they who have been dead long agoe,
but leaves us with as little power, and activity as they who have been dead long ago,
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(25) sermon (DIV2)
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although the venturus est, the Doctrine of Christs second Advent sound as loud as the Trump shall do at the last day? faith shall we call this,
although the Coming est, the Doctrine of Christ second Advent found as loud as the Trump shall do At the last day? faith shall we call this,
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(25) sermon (DIV2)
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or a weak, and faint perswasion, or a dream? or an Echo from an hollow heart, which when all the World proclaimes it venturus est, he will come, resounds it back again into the world? a faith which can speak,
or a weak, and faint persuasion, or a dream? or an Echo from an hollow heart, which when all the World proclaims it Coming est, he will come, resounds it back again into the world? a faith which can speak,
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(25) sermon (DIV2)
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but not walk, or work, a faith which may dwell in the heart of an Hypocrite, a murderer, a Devil? for all this he may beleeve or at least professe,
but not walk, or work, a faith which may dwell in the heart of an Hypocrite, a murderer, a devil? for all this he may believe or At least profess,
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(25) sermon (DIV2)
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and yet be that liar, that Antichrist, which denies Jesus to be the Lord, or that he ever came in the flesh,
and yet be that liar, that Antichrist, which Denies jesus to be the Lord, or that he ever Come in the Flesh,
cc av vbb d n1, cst np1, r-crq vvz np1 pc-acp vbi dt n1, cc cst pns31 av vvd p-acp dt n1,
(25) sermon (DIV2)
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or will come again to judge both the quick and the dead.
or will come again to judge both the quick and the dead.
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(25) sermon (DIV2)
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but of these two Theologicall Virtues, which will not meet together, but in Love, or if they do, with so little truth,
but of these two Theological Virtues, which will not meet together, but in Love, or if they do, with so little truth,
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(25) sermon (DIV2)
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Secondly, As it casts an Aspect upon our Faith, so it doth upon hope, which NONLATINALPHABET, the blood of our Faith, saith Clemens Alexand. without which, it will grow faint, and pale, and languish;
Secondly, As it Cast an Aspect upon our Faith, so it does upon hope, which, the blood of our Faith, Says Clemens Alexander without which, it will grow faint, and pale, and languish;
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(25) sermon (DIV2)
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oportet habere aliquem spei cumulum, saith Tertul. and therefore this addition of Hope to Faith, is necessary,oportet habere aliquem Spei cumulum, Says Tertulian and Therefore this addition of Hope to Faith, is necessary,
fw-la fw-la fw-la fw-la fw-la, vvz np1 cc av d n1 pp-f n1 p-acp n1, vbz j,
(25) sermon (DIV2)
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for if we had all Faith, and had not hope, this Faith would profit us nothing,
for if we had all Faith, and had not hope, this Faith would profit us nothing,
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(25) sermon (DIV2)
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and faith without Hope may be in Hell, as well as on the earth;
and faith without Hope may be in Hell, as well as on the earth;
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(25) sermon (DIV2)
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Beleeve, who does not? or at least say so? but how many expect his coming? how many are saved? the Apostle speaks of a fearfull looking for of Judgement;
Believe, who does not? or At least say so? but how many expect his coming? how many Are saved? the Apostle speaks of a fearful looking for of Judgement;
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(25) sermon (DIV2)
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indeed they who hope not for it, who doe but talke of it, and are unwilling to beleeve themselves, may be said to look for it,
indeed they who hope not for it, who do but talk of it, and Are unwilling to believe themselves, may be said to look for it,
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(25) sermon (DIV2)
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because they ought to doe it; and his coming is as certain, as if they did;
Because they ought to do it; and his coming is as certain, as if they did;
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(25) sermon (DIV2)
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Truly and properly they cannot be said to expect it;
Truly and properly they cannot be said to expect it;
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(25) sermon (DIV2)
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for how should that he in their expectation, which is not so much as in their thought? Hope will not raise it selfe upon every Faith,
for how should that he in their expectation, which is not so much as in their Thought? Hope will not raise it self upon every Faith,
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(25) sermon (DIV2)
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nor is that Faith (which the most of the world most depend on) a fitt Basis for hope to build upon; even he that despaires, beleeves;
nor is that Faith (which the most of the world most depend on) a fit Basis for hope to built upon; even he that despairs, believes;
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(25) sermon (DIV2)
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or else he could not despair;
or Else he could not despair;
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(25) sermon (DIV2)
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for who will droop for fear of that veniet, of that judgement, which he is so willing to perswade himself, will never come? Foolish men that we are, who hath bewitched us? that we should glory in Faith an Hope,
for who will droop for Fear of that Come, of that judgement, which he is so willing to persuade himself, will never come? Foolish men that we Are, who hath bewitched us? that we should glory in Faith an Hope,
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(25) sermon (DIV2)
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and make them the subjects of our Songs, and rejoycing, when our Faith is but such a one,
and make them the subject's of our Songs, and rejoicing, when our Faith is but such a one,
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(25) sermon (DIV2)
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as is Dead, and our hope at last will make us ashamed? when our Faith is the same, which is in hell,
as is Dead, and our hope At last will make us ashamed? when our Faith is the same, which is in hell,
c-acp vbz j, cc po12 n1 p-acp ord vmb vvi pno12 j? c-crq po12 n1 vbz dt d, r-crq vbz p-acp n1,
(25) sermon (DIV2)
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and our Hope will leave us with the Devil, and his Angels? a Faith worse then Infidelity,
and our Hope will leave us with the devil, and his Angels? a Faith Worse then Infidelity,
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(25) sermon (DIV2)
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and a hope more dangerous then despair;
and a hope more dangerous then despair;
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(25) sermon (DIV2)
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a Faith, when we doe not beleeve, and a Hope, when there is great reason wee should despaire,
a Faith, when we do not believe, and a Hope, when there is great reason we should despair,
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(25) sermon (DIV2)
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and which will serve onely to adde to the number of our stripes;
and which will serve only to add to the number of our stripes;
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(25) sermon (DIV2)
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yet this is the Faith, this is the hope of the Hypocrite, of the Formall Christian, These are thy gods oh Israel.
yet this is the Faith, this is the hope of the Hypocrite, of the Formal Christian, These Are thy God's o Israel.
av d vbz dt n1, d vbz dt n1 pp-f dt n1, pp-f dt j njp, d vbr po21 n2 uh np1.
(25) sermon (DIV2)
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And therefore in the last place, that we may joyne these two together, Faith and Hope, we must draw in that excellent gift of Charity, which is Copulatrix virtus, saith Cyprian, the uniting, coupling Virtue, not onely of men, And Therefore in the last place, that we may join these two together, Faith and Hope, we must draw in that excellent gift of Charity, which is Copulatrix virtus, Says Cyprian, the uniting, coupling Virtue, not only of men,
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(25) sermon (DIV2)
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as an Enemy, that he should come to me when I sit in the Chair of the Scornfull,
as an Enemy, that he should come to me when I fit in the Chair of the Scornful,
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(25) sermon (DIV2)
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and reality, that they will rather disadvantage, then help us; for where Virtue is not, the name is but an Accusation:
and reality, that they will rather disadvantage, then help us; for where Virtue is not, the name is but an Accusation:
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(25) sermon (DIV2)
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I told you before, that hope doth Suppose Faith.
I told you before, that hope does Suppose Faith.
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(25) sermon (DIV2)
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For we cannot hope for that, which we doe not beleeve, yet Faith (such as it may be) may shew it self,
For we cannot hope for that, which we do not believe, yet Faith (such as it may be) may show it self,
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(25) sermon (DIV2)
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and speak proud words, when Charity is Thrust out of Doores, and many there be, who have subscribed to the venturus est, that the Lord will come, who have little reason to hope for his coming:
and speak proud words, when Charity is Thrust out of Doors, and many there be, who have subscribed to the Coming est, that the Lord will come, who have little reason to hope for his coming:
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(25) sermon (DIV2)
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How many beleeve, hee will come, and bring his reward with him, and yet strike off their own Charriot wheels,
How many believe, he will come, and bring his reward with him, and yet strike off their own Chariot wheels,
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(25) sermon (DIV2)
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and drive but heavily towards it? how many beleeve there is a Judge to come,
and drive but heavily towards it? how many believe there is a Judge to come,
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(25) sermon (DIV2)
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and wish there were none? Faith;
and wish there were none? Faith;
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(25) sermon (DIV2)
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Saving Faith, Hope, Hope that will not make ashamed, cannot dwell in the heart till Charity hath taken up a roome;
Saving Faith, Hope, Hope that will not make ashamed, cannot dwell in the heart till Charity hath taken up a room;
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(25) sermon (DIV2)
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but when she is diffusa in cordibus, shed, and spread abroad in our Hearts, then they are in Conjunction,
but when she is diffusa in cordibus, shed, and spread abroad in our Hearts, then they Are in Conjunction,
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(25) sermon (DIV2)
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and meet together, and kisse each other, Faith is a Foundation, and on it our love raiseth it self as high as heaven in all the severall branches and parts of it:
and meet together, and kiss each other, Faith is a Foundation, and on it our love Raiseth it self as high as heaven in all the several branches and parts of it:
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(25) sermon (DIV2)
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Because I beleeve, I love, and when my love is reall and perfect, my hope springs up, and blooms, and flourishes:
Because I believe, I love, and when my love is real and perfect, my hope springs up, and blooms, and flourishes:
c-acp pns11 vvb, pns11 vvb, cc c-crq po11 n1 vbz j cc j, po11 n1 vvz a-acp, cc n2, cc n2:
(25) sermon (DIV2)
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my Faith sees the object, my Love imbraceth it, and the means unto it, and my Hope layes hold of it,
my Faith sees the Object, my Love Embraceth it, and the means unto it, and my Hope lays hold of it,
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(25) sermon (DIV2)
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and even takes possession of it.
and even Takes possession of it.
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(25) sermon (DIV2)
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And therefore this venturus est, This coming of the Lord is a Threat, and not a promise, if they meet not:
And Therefore this Coming est, This coming of the Lord is a Threat, and not a promise, if they meet not:
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(25) sermon (DIV2)
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If Faith work not by Love; and both together raise not a Hope, venturus est, he will come, is a Thunder-bolt;
If Faith work not by Love; and both together raise not a Hope, Coming est, he will come, is a Thunderbolt;
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(25) sermon (DIV2)
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And thus, as it lookes upon Faith and Hope, so it calls for our Charity;
And thus, as it looks upon Faith and Hope, so it calls for our Charity;
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(25) sermon (DIV2)
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9116
For whether we will or no, whether we beleeve or no, whether we hope or no, veniet, he will certainly come,
For whither we will or no, whither we believe or no, whither we hope or no, Come, he will Certainly come,
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(25) sermon (DIV2)
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but when we love him, then we love also his appearance, and his coming, and our Love is a subscription to his Promise, by which we truly Testify our consent,
but when we love him, then we love also his appearance, and his coming, and our Love is a subscription to his Promise, by which we truly Testify our consent,
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(25) sermon (DIV2)
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and sympathize with him, and say Amen, to his Promise, That he will come, we eccho it back againe unto him, Even so, come Lord Jesus:
and sympathise with him, and say Amen, to his Promise, That he will come, we echo it back again unto him, Even so, come Lord jesus:
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(25) sermon (DIV2)
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For that of Faith may be in a manner forc'd, That of Hope may be groundless,
For that of Faith may be in a manner forced, That of Hope may be groundless,
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(25) sermon (DIV2)
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but this of Love is a free, and voluntary subscription.
but this of Love is a free, and voluntary subscription.
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(25) sermon (DIV2)
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9121
Though I I know he will come, yet I shall be unwilling he should come upon me,
Though I I know he will come, yet I shall be unwilling he should come upon me,
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(25) sermon (DIV2)
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or lie in the bed of Lust, or am wallowing in the mire, or weltring in my own blood,
or lie in the Bed of Lust, or am wallowing in the mire, or weltering in my own blood,
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(25) sermon (DIV2)
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or washing my feet in the blood of my Brethren;
or washing my feet in the blood of my Brothers;
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(25) sermon (DIV2)
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for can any condemned person hope for the day of Execution? But when I love him,
for can any condemned person hope for the day of Execution? But when I love him,
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and bow before him, when I have improv'd his Talent, and brought my self to that Temper,
and bow before him, when I have improved his Talon, and brought my self to that Temper,
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and Constitution, that I am of the same mind with this Lord, and partaker of his divine Nature, then Faith openeth,
and Constitution, that I am of the same mind with this Lord, and partaker of his divine Nature, then Faith Openeth,
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and displayeth her self, and Hope towreth up as high, as the right Hand of God,
and displayeth her self, and Hope towereth up as high, as the right Hand of God,
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and would bring him down, never at rest, never at an end, but panting after him, till he doe come, crying out with the soules under the Altar, How long Lord? How long? How long? is the very breathing and language of Hope;
and would bring him down, never At rest, never At an end, but panting After him, till he do come, crying out with the Souls under the Altar, How long Lord? How long? How long? is the very breathing and language of Hope;
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Then Substantia mea apud te, as the vulgar reads that of the Psalmist, my expectation, my substance, my being is with the Lord,
Then Substance mea apud te, as the Vulgar reads that of the Psalmist, my expectation, my substance, my being is with the Lord,
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and I doe not onely subscribe to the veniet, to his coming, because he hath Decreed,
and I do not only subscribe to the Come, to his coming, Because he hath Decreed,
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and resolved upon it, but because I can make an hearty Acknowledgement, that the will of the Lord is just and good,
and resolved upon it, but Because I can make an hearty Acknowledgement, that the will of the Lord is just and good,
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and I assent not of Necessity, but of a willing mind, and I am not onely willing,
and I assent not of Necessity, but of a willing mind, and I am not only willing,
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but long for it, and, as he Testifies these Things, and confirmes this Article of his coming, with this last word, etiam venio, surely I come;
but long for it, and, as he Testifies these Things, and confirms this Article of his coming, with this last word, etiam Venio, surely I come;
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so shall I be able truely to Answer, Even so come Lord Jesus, come quickly. The End of his Coming.
so shall I be able truly to Answer, Even so come Lord jesus, come quickly. The End of his Coming.
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And now venturus est, the Lord will come, and you may see the Necessity of his coming in the End of his coming,
And now Coming est, the Lord will come, and you may see the Necessity of his coming in the End of his coming,
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for qualis Dominus, talis adventus, as his Dominion is, such is his Coming, his Kingdome spirituall,
for qualis Dominus, Talis Adventus, as his Dominion is, such is his Coming, his Kingdom spiritual,
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and his coming to punish sinne, and reward Obedience, to make us either Prisoners in Darkness,
and his coming to Punish sin, and reward obedience, to make us either Prisoners in Darkness,
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or Kings, and Priests to reigne with him, and offer up spirituall Sacrifices for evermore. He comes not to answer the Disciples question, to restore the Kingdom to Israel;
or Kings, and Priests to Reign with him, and offer up spiritual Sacrifices for evermore. He comes not to answer the Disciples question, to restore the Kingdom to Israel;
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for his Kingdome is not such a one, as they dreamt of, nor to place the Mother of Zebedees Children, the one at his right Hand, and the other at his left;
for his Kingdom is not such a one, as they dreamed of, nor to place the Mother of Zebedee's Children, the one At his right Hand, and the other At his left;
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nor to bring the Lawyer to his Table to eat bread with him in his Kingdome;
nor to bring the Lawyer to his Table to eat bred with him in his Kingdom;
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These carnall conceits might suite well with the Synagogue, which lookt upon nothing, but the Basket:
These carnal conceits might suit well with the Synagogue, which looked upon nothing, but the Basket:
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But let men interpret the thousand yeers how they please;
But let men interpret the thousand Years how they please;
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and yet to bring in this Error, the Jews, as they killed the Prophets, so must they also abolish their Prophecies, which speak plainely of a King of no shape or beauty: of his first coming in lowlinesse and poverty; of a Prince of Peace,
and yet to bring in this Error, the jews, as they killed the prophets, so must they also Abolah their Prophecies, which speak plainly of a King of no shape or beauty: of his First coming in lowliness and poverty; of a Prince of Peace,
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and not of warr, of the Increase of whose Government there shall be no end.
and not of war, of the Increase of whose Government there shall be no end.
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Nor doth he come to lead the Chiliast, the Dreamer of a Thousand yeares of Temporall Happiness on Earth, into a Mahometicall Paradise of all Corporall Contentments, That after the Resurrection, the Elect (and even a Reprobate may think,
Nor does he come to led the Chiliast, the Dreamer of a Thousand Years of Temporal Happiness on Earth, into a Mohammedical Paradise of all Corporal Contentment's, That After the Resurrection, the Elect (and even a Reprobate may think,
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or callhim self so) may reigne with Christ a thousand years in all state and Pomp,
or callhim self so) may Reign with christ a thousand Years in all state and Pomp,
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and in the Affluence of all those Pleasures which this Lord hath taught them to renounce.
and in the Affluence of all those Pleasures which this Lord hath taught them to renounce.
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A conceit, which ill becomes Christians, who must look for a better, and more enduring substance, who are strangers and Pilgrims, and not Kings on earth, whose Conversation is in heaven,
A conceit, which ill becomes Christians, who must look for a better, and more enduring substance, who Are Strangers and Pilgrim's, and not Kings on earth, whose Conversation is in heaven,
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and whose whole life must be a going out of the World;
and whose Whole life must be a going out of the World;
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why should we be commanded, and that upon paine of eternall separation from this our Lord, to weane our selves from the World,
why should we be commanded, and that upon pain of Eternal separation from this our Lord, to wean our selves from the World,
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and every thing in the World, if the same Lord Think these flatteries of our worser part, these pleasures, which we must loath, a fitt and proportionable reward,
and every thing in the World, if the same Lord Think these flatteries of our Worse part, these pleasures, which we must loath, a fit and proportionable reward,
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for the labour of our Faith and Charity, which is done in the Inward man? can he forbid us to touch and Tast these Things,
for the labour of our Faith and Charity, which is done in the Inward man? can he forbid us to touch and Taste these Things,
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and then glut us with them, because we did not Touch them? and can it now change its Nature,
and then glut us with them, Because we did not Touch them? and can it now change its Nature,
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and be made a Recompence of those Virtues, which were as the wings on which we did fly away,
and be made a Recompense of those Virtues, which were as the wings on which we did fly away,
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and so kept our selves untoucht, unspotted of this Evill.
and so kept our selves untouched, unspotted of this Evil.
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But they urge Scripture for it, and so they soon may, for it is soon misunderstood, & soon misapplyed:
But they urge Scripture for it, and so they soon may, for it is soon misunderstood, & soon misapplied:
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It is written they say, in the 20. of the Revel. at the 6. v. that the Saints shall reign with Christ a thousand yeers;
It is written they say, in the 20. of the Revel. At the 6. v. that the Saints shall Reign with christ a thousand Years;
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shall reign with Christ, is evidence faire enough to raise those spirits which are too high,shall Reign with christ, is evidence fair enough to raise those spirits which Are too high,
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or rather too low already NONLATINALPHABET, no sooner is the word read, but the crown is on.
or rather too low already, no sooner is the word read, but the crown is on.
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To let passe the divers interpretations of that place, some making the number to be definite, some to be indefinite;
To let pass the diverse interpretations of that place, Some making the number to be definite, Some to be indefinite;
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some beginning the thousand yeers with the persecution of Christ, and ending it in Antichrist;
Some beginning the thousand Years with the persecution of christ, and ending it in Antichrist;
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Our Saviour calls it an errour, an errour that strikes at the very heart of Christianity, which promiseth no riches nor power,
Our Saviour calls it an error, an error that strikes At the very heart of Christianity, which promises no riches nor power,
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others beginning it with the reign of Constantine, when Christianity did most flourish, and ending it at the first rising of the Ottoman Empire:
Others beginning it with the Reign of Constantine, when Christianity did most flourish, and ending it At the First rising of the Ottoman Empire:
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some beginning it at the yeer 73. and drawing it on to conclude in the yeer 1073. when Hildebrand began to Tyrannize in the Church;
Some beginning it At the year 73. and drawing it on to conclude in the year 1073. when Hildebrand began to Tyrannise in the Church;
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To let passe these, (since no man is able to reconcile them) we can not but wonder, that so grosse an errour should spread so far in the first and best times of the Church,
To let pass these, (since no man is able to reconcile them) we can not but wonder, that so gross an error should spread so Far in the First and best times of the Church,
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as to finde entertainment with so many, but lesse wonder that it is reviv'd and foster'd by so many in ours, who have lesse learning,
as to find entertainment with so many, but less wonder that it is revived and fostered by so many in ours, who have less learning,
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but more art to misinterpret, and wrest the Scriptures •o their own Damnation.
but more art to misinterpret, and wrest the Scriptures •o their own Damnation.
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For what can they finde in this text to make them kings? no more then many of them, can finde in themselves, to make them Saints? And here is no mention of all the Saints,
For what can they find in this text to make them Kings? no more then many of them, can find in themselves, to make them Saints? And Here is no mention of all the Saints,
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but of Martyrs alone, who were beheaded for the witnesse of Jesus, v. 4. But we may say of this book of the Revelation, as Aristotle spake of his books of Physick, that it is NONLATINALPHABET, that it is publisht, and not publisht;
but of Martyrs alone, who were beheaded for the witness of jesus, v. 4. But we may say of this book of the Revelation, as Aristotle spoke of his books of Physic, that it is, that it is published, and not published;
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publisht, but not for every man to fasten what sense he please upon it, though we cannot deny,
published, but not for every man to fasten what sense he please upon it, though we cannot deny,
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but some few of latter times (and so few, as but enough to make up a number) have by their multiplicity of reading,
but Some few of latter times (and so few, as but enough to make up a number) have by their Multiplicity of reading,
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and subtil diligence of observation, and by a dextrous comparing those particulars, which are registred in story, with those things which are but darkly revealed;
and subtle diligence of observation, and by a dextrous comparing those particulars, which Are registered in story, with those things which Are but darkly revealed;
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or plainly revealed to Saint John, but not so plain to us,) have raised us such probabilities, that we may look up them with favour,
or plainly revealed to Saint John, but not so plain to us,) have raised us such probabilities, that we may look up them with favour,
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and satisfaction 'till we see some fairer evidence appear, some more happy conjectures brought forth, which may impair,
and satisfaction till we see Some Fairer evidence appear, Some more happy Conjectures brought forth, which may impair,
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and lessen hat credit which as yet (for ought that hath been seen) they well deserve.
and lessen hat credit which as yet (for ought that hath been seen) they well deserve.
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But this is not every mans work. NONLATINALPHABET. Every mans eye is not so quick, and piercing to see at such distance;
But this is not every men work.. Every men eye is not so quick, and piercing to see At such distance;
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and we see, since so many men, have taken the courage, and been bold to play the interpreters of their dark Prophesies, they have shaped out what fancies they please;
and we see, since so many men, have taken the courage, and been bold to play the Interpreters of their dark prophecies, they have shaped out what fancies they please;
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and instead of unfolding Revelations, have presented vs with nothing but dreams, as so many divers moralls to one fable,
and instead of unfolding Revelations, have presented us with nothing but dreams, as so many diverse morals to one fable,
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and fo for two witnesses we have a cloud;
and foe for two Witnesses we have a cloud;
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for one Beast, almost as many as be in the Forrest, and for one Antichrist, every man that displeaseth us.
for one Beast, almost as many as be in the Forest, and for one Antichrist, every man that displeaseth us.
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nor pleasure, but that which is proportioned to those vertues and spiritual duties, of which it consists.
nor pleasure, but that which is proportioned to those Virtues and spiritual duties, of which it consists.
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For in the Resurrection neither do they marry Wives, nor are married, we may adde neither are there high nor love,
For in the Resurrection neither do they marry Wives, nor Are married, we may add neither Are there high nor love,
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neither rich nor poor, but all are one in Christ Jesus; and his words are plain enough, John 18. my Kingdom is not of this World.
neither rich nor poor, but all Are one in christ jesus; and his words Are plain enough, John 18. my Kingdom is not of this World.
dx j ccx j, cc-acp d vbr pi p-acp np1 np1; cc po31 n2 vbr j av-d, np1 crd po11 n1 vbz xx pp-f d n1.
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I should scarce have vouchsafed to mention an errour so grosse, and which carries absurdity in the very face of it,
I should scarce have vouchsafed to mention an error so gross, and which carries absurdity in the very face of it,
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but that we have seen this monster drest up and brought abroad, and magnified in this latter age,
but that we have seen this monster dressed up and brought abroad, and magnified in this latter age,
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and in our own times, which, as they abound with iniquity, so they do with errors, which to study to confute, were to honor them too much, who make their • … ual appetite a key to open Revelations,
and in our own times, which, as they abound with iniquity, so they do with errors, which to study to confute, were to honour them too much, who make their • … ual appetite a key to open Revelations,
cc p-acp po12 d n2, r-crq, c-acp pns32 vvb p-acp n1, av pns32 vdb p-acp n2, r-crq pc-acp vvi pc-acp vvi, vbdr pc-acp vvi pno32 av av-d, r-crq vvb po32 • … j-jn-u np1-n dt n1 p-acp j n2,
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and to please and satisfie that, are well content here to build their Tabernacle, and stay on earth a thousand yeers amongst those pleasing objects, which our Religion bids us to contemn,
and to please and satisfy that, Are well content Here to built their Tabernacle, and stay on earth a thousand Years among those pleasing objects, which our Religion bids us to contemn,
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and to be so long absent from that joy and peace, which is past understanding.
and to be so long absent from that joy and peace, which is passed understanding.
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Their Heaven is, as their vertues are ful of drosse & earth, and but a poor and imperfect resemblance of that which is so indeed;
Their Heaven is, as their Virtues Are full of dross & earth, and but a poor and imperfect resemblance of that which is so indeed;
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and their conceit as carnal as themselves, which Christianity and even common reason abhors;
and their conceit as carnal as themselves, which Christianity and even Common reason abhors;
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For look upon them, and you shall behold them full of debate, envy, malice, covetousnesse, ambition, minding earthly things,
For look upon them, and you shall behold them full of debate, envy, malice, covetousness, ambition, minding earthly things,
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and so fancy a reward like unto themselves NONLATINALPHABET, like embraceth like, as mire is more pleasing to swine,
and so fancy a reward like unto themselves, like Embraceth like, as mire is more pleasing to Swine,
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then the waters of Jordan: and it is no wonder, to hear them so loud and earnest for riches and pleasure,
then the waters of Jordan: and it is no wonder, to hear them so loud and earnest for riches and pleasure,
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and a temporal Kingdom, who have so weak a title to, and so little hope of any other.
and a temporal Kingdom, who have so weak a title to, and so little hope of any other.
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But God forbid, that our Lord should come, and flesh and blood prescribe the manner,
But God forbid, that our Lord should come, and Flesh and blood prescribe the manner,
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for then in how many several shapes must he appear in? he must come to the covetous and fill his cofers, to the wanton and build him a Seraglio, to the ambitious and crown him;
for then in how many several shapes must he appear in? he must come to the covetous and fill his coffers, to the wanton and built him a Seraglio, to the ambitious and crown him;
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no his advent shal be like himself, he shal come in power, & majesty, in a form answerable to his Laws & Government,
no his advent shall be like himself, he shall come in power, & majesty, in a from answerable to his Laws & Government,
uh-x po31 n1 vmb vbi av-j px31, pns31 vmb vvi p-acp n1, cc n1, p-acp dt n1 j p-acp po31 n2 cc n1,
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and as al things were gatherd together in him, which are in Heaven, and which are in earth, and God hath put all things under his feet, so he shall come unto all, to Angels, to the Creature, to men.
and as all things were gathered together in him, which Are in Heaven, and which Are in earth, and God hath put all things under his feet, so he shall come unto all, to Angels, to the Creature, to men.
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And 1. he may well be said to come unto the Angels;
And 1. he may well be said to come unto the Angels;
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For he is the head of all Principalitie and Power, & as at his first coming, he confirmed them in their happy estate of obedience (which we beleeve as probable,
For he is the head of all Principality and Power, & as At his First coming, he confirmed them in their happy estate of Obedience (which we believe as probable,
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though we have no plain evidence of Scripture for it) so at his second, he shall more fully shew that to them, that which they desired to look into, (as Saint Peter speaks) give them a clearer vision of God,
though we have no plain evidence of Scripture for it) so At his second, he shall more Fully show that to them, that which they desired to look into, (as Saint Peter speaks) give them a clearer vision of God,
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and increase the joy of the good, as he shall the torments of evil Angels.
and increase the joy of the good, as he shall the torments of evil Angels.
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For if they sang for joy at his Birth, what Hosannas and Hallelujahs will they sound forth,
For if they sang for joy At his Birth, what Hosannas and Hallelujahs will they found forth,
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when they attend him with a shout? if they were so taken with his humility,
when they attend him with a shout? if they were so taken with his humility,
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how will they be ravisht with his Glory, and if there by joy in Heaven for one sinner that repents,
how will they be ravished with his Glory, and if there by joy in Heaven for one sinner that repents,
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how will that joy be exalted when those repentant sinners shall be made like unto the Angels? when they shall be of the same Quire,
how will that joy be exalted when those repentant Sinners shall be made like unto the Angels? when they shall be of the same Choir,
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and sing the same song, glory and honour to him that sitteth upon the Throne, and to this Lord, for Evermore?
and sing the same song, glory and honour to him that Sitteth upon the Throne, and to this Lord, for Evermore?
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Secondly, he comes unto the Creatures to redeem them from bondage; for the desire of the Creature is for this day of his coming;
Secondly, he comes unto the Creatures to Redeem them from bondage; for the desire of the Creature is for this day of his coming;
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for even the whole Creation groaneth with us also, but when he comes they shall be reformed into a better estate; for even the Whole Creation Groaneth with us also, but when he comes they shall be reformed into a better estate;
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there shall be new Heavens and a new earth, wherein dwelleth righteousnesse. Now the Creature is subjecta vanitati, subject to vanity; there shall be new Heavens and a new earth, wherein dwells righteousness. Now the Creature is subjecta vanitati, Subject to vanity;
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not onely to change, and mutability, but to be instrumental to evil purposes, to rush into the battle with us, to run upon the Angels sword, to be our drudges and our Parasites, to be the hire of a whore, and the price of blood.
not only to change, and mutability, but to be instrumental to evil Purposes, to rush into the battle with us, to run upon the Angels sword, to be our drudges and our Parasites, to be the hire of a whore, and the price of blood.
xx av-j pc-acp vvi, cc n1, cc-acp pc-acp vbi j p-acp j-jn n2, pc-acp vvi p-acp dt n1 p-acp pno12, pc-acp vvi p-acp dt ng1 n1, pc-acp vbi po12 n2 cc po12 n2, pc-acp vbi dt n1 pp-f dt n1, cc dt n1 pp-f n1.
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They groan as it were and travaile in pain under these abuses, and therefore desire to be deliverd, not out of any rational desire,
They groan as it were and travail in pain under these Abuses, and Therefore desire to be Delivered, not out of any rational desire,
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but a natural inclination, which is in every thing to preserve it self, in its best condition.
but a natural inclination, which is in every thing to preserve it self, in its best condition.
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To these Dominus veniet, the Lord will come, and his coming is called the consummation of all things, that which makes all things perfect,
To these Dominus Come, the Lord will come, and his coming is called the consummation of all things, that which makes all things perfect,
p-acp d fw-la j-jn, dt n1 vmb vvi, cc po31 n-vvg vbz vvn dt n1 pp-f d n2, cst r-crq vvz d n2 j,
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and restores every thing to its proper, and natural condition. The creature shall have its rest;
and restores every thing to its proper, and natural condition. The creature shall have its rest;
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the earth shall be no more wounded with our plowshares, nor the bowels of it digg'd up with the mattock, there shall be no forbidden fruit to be tasted, no pleasant waters to be stolen;
the earth shall be no more wounded with our ploughshares, nor the bowels of it dug up with the mattock, there shall be no forbidden fruit to be tasted, no pleasant waters to be stolen;
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no Manna to surfet on, no Crowns to fight for, no wedge of gold to be a prey, no beauty to be a snare, Dominus veniet, the Lord will come,
no Manna to surfeit on, no Crowns to fight for, no wedge of gold to be a prey, no beauty to be a snare, Dominus Come, the Lord will come,
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and deliver his Creature from this bondage, perfect and consummate all, and at once set an end both to the world, and vanity.
and deliver his Creature from this bondage, perfect and consummate all, and At once Set an end both to the world, and vanity.
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Lastly, Dominus venit, the Lord will come to men both good, and evil, he shall come in his glory, and he shall gather all Nations and separate the one from another,
Lastly, Dominus venit, the Lord will come to men both good, and evil, he shall come in his glory, and he shall gather all nations and separate the one from Another,
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as a Shepherd divideth his sheep from his goats, and by this make good his Justice,as a Shepherd divides his sheep from his Goats, and by this make good his justice,
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and manifest his providence in the end;
and manifest his providence in the end;
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for his Justice is that, which when the world is out of order, establisheth the pillars thereof,
for his justice is that, which when the world is out of order, Establisheth the pillars thereof,
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for sin is an injury to the whole Creation, and inverts that order, which the Wisdom of God had first set up in the World.
for since is an injury to the Whole Creation, and inverts that order, which the Wisdom of God had First Set up in the World.
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My Adultery defileth my body, my oppression grindeth the poor, my malice vexes my brother, my craft removes the Land-mark, my particular sins have their particular objects,
My Adultery Defileth my body, my oppression grindeth the poor, my malice vexes my brother, my craft removes the Landmark, my particular Sins have their particular objects,
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but they all strike at the vniverse, disturb and violate that order which wisdom it self first establisht;
but they all strike At the universe, disturb and violate that order which Wisdom it self First established;
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and therefore the Lord comes to bring every thing back to its proper place, to make all the wayes of his Providence consonant, and agreeable to themselves;
and Therefore the Lord comes to bring every thing back to its proper place, to make all the ways of his Providence consonant, and agreeable to themselves;
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to Crown the Repentant Sinner that recover'd his place, and bind and setter the stubborn and obstinate offendor, who could not be wrought upon by promises,
to Crown the Repentant Sinner that recovered his place, and bind and setter the stubborn and obstinate Offender, who could not be wrought upon by promises,
p-acp n1 dt j n1 cst vvd po31 n1, cc vvi cc n1 dt j cc j n1, r-crq vmd xx vbi vvn p-acp p-acp n2,
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or by Threats to move in his own sphere, Dominus veniet, the Lord will come to shew, what light he can strike out of Darkness, what Harmony he can work out of the greatest disorder, what beauty he can raise out of the deformed body of sinne:
or by Treats to move in his own sphere, Dominus Come, the Lord will come to show, what Light he can strike out of Darkness, what Harmony he can work out of the greatest disorder, what beauty he can raise out of the deformed body of sin:
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for sinne is a foul deformity in Nature, and therefore he comes in judgement to order,
for sin is a foul deformity in Nature, and Therefore he comes in judgement to order,
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and place it there, where it may be forced to serve for the Grace, and Beauty of the whole, where the punishment of sinne may wipe out the disorder of sinne, where every thing is plac'd as it should be,
and place it there, where it may be forced to serve for the Grace, and Beauty of the Whole, where the punishment of sin may wipe out the disorder of sin, where every thing is placed as it should be,
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and every man sent NONLATINALPHABET, to his proper place; nec pulchrius in coelo Angelus. quant in Gehennâ Diabolus;
and every man sent, to his proper place; nec pulchrius in coelo Angelus. quant in Gehennâ Diabolus;
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Heaven is a fit and proper place for an Angel of light, for the Children of God;
Heaven is a fit and proper place for an Angel of Light, for the Children of God;
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and Hell is as fit and proper for the Devil, and his Angels.
and Hell is as fit and proper for the devil, and his Angels.
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Now the wayes of men are croo•ed & Intricate, and their Actions carried on with that contrariety,
Now the ways of men Are croo•ed & Intricate, and their Actions carried on with that contrariety,
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and contradiction, that to quit and help himself out of them and take himself off from that Amazement, Marcion ran dangerously upon the greatest Blasphemy,
and contradiction, that to quit and help himself out of them and take himself off from that Amazement, Marcion ran dangerously upon the greatest Blasphemy,
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and brought in two Principles, one of Good, and another of Evill;
and brought in two Principles, one of Good, and Another of Evil;
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that is, two Gods, but when he shall come, and lay Judgement to the line, all things will be even and equall;
that is, two God's, but when he shall come, and lay Judgement to the line, all things will be even and equal;
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9239
and the Heretick shall see, that there is but one: now all is jarring, discord and confusion, when he comes, he makes an everlasting Harmony;
and the Heretic shall see, that there is but one: now all is jarring, discord and confusion, when he comes, he makes an everlasting Harmony;
cc dt n1 vmb vvi, cst pc-acp vbz cc-acp pi: av d vbz vvg, n1 cc n1, c-crq pns31 vvz, pns31 vvz dt j n1;
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9240
he will draw every thing to its right and proper end, restore Order and beauty to his work, fill up those breaches, which sinne hath made,
he will draw every thing to its right and proper end, restore Order and beauty to his work, fill up those Breaches, which sin hath made,
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9241
and manifest his wisedome and Providence, which here are lookt upon, as hidden mysteries; in a word, to make his Glory shine out of Darkness, as he did light,
and manifest his Wisdom and Providence, which Here Are looked upon, as hidden Mysteres; in a word, to make his Glory shine out of Darkness, as he did Light,
cc vvi po31 n1 cc n1, r-crq av vbr vvn p-acp, c-acp j-vvn n2; p-acp dt n1, pc-acp vvi po31 n1 vvi av pp-f n1, c-acp pns31 vdd vvi,
(25) sermon (DIV2)
579
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9242
when the earth was without forme; That the Lord may be all in all.
when the earth was without Form; That the Lord may be all in all.
c-crq dt n1 vbds p-acp n1; cst dt n1 vmb vbi d p-acp d.
(25) sermon (DIV2)
579
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9243
Here in this world, all lyes as in a night, in darkness, in a Chaos or confusion,
Here in this world, all lies as in a night, in darkness, in a Chaos or confusion,
av p-acp d n1, d vvz a-acp p-acp dt n1, p-acp n1, p-acp dt n1 cc n1,
(25) sermon (DIV2)
580
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9244
and we see neither what our selves, nor others are:
and we see neither what our selves, nor Others Are:
cc pns12 vvb av-dx r-crq po12 n2, ccx n2-jn vbr:
(25) sermon (DIV2)
580
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9245
we see, indeed, as we are seen, see others as they see us, with no other Eyes,
we see, indeed, as we Are seen, see Others as they see us, with no other Eyes,
pns12 vvb, av, c-acp pns12 vbr vvn, vvb n2-jn p-acp pns32 vvb pno12, p-acp dx j-jn n2,
(25) sermon (DIV2)
580
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9246
but those, which the Prince of this world hath blinded:
but those, which the Prince of this world hath blinded:
cc-acp d, r-crq dt n1 pp-f d n1 vhz vvn:
(25) sermon (DIV2)
580
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9247
Our Judgement is not the Result of our Reason, but is rais'd from by, and vile respects:
Our Judgement is not the Result of our Reason, but is raised from by, and vile respects:
po12 n1 vbz xx dt n1 pp-f po12 n1, cc-acp vbz vvn p-acp p-acp, cc j n2:
(25) sermon (DIV2)
580
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9248
If it be a friend, we are friends to his vice, and study Apologies for it:
If it be a friend, we Are Friends to his vice, and study Apologies for it:
cs pn31 vbb dt n1, pns12 vbr n2 p-acp po31 n1, cc vvi n2 p-acp pn31:
(25) sermon (DIV2)
580
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9249
If it be an enemy, we are Angry with his virtue, and abuse our witts, to disgrace it; If he be in Power;
If it be an enemy, we Are Angry with his virtue, and abuse our wits, to disgrace it; If he be in Power;
cs pn31 vbb dt n1, pns12 vbr j p-acp po31 n1, cc vvi po12 n2, pc-acp vvi pn31; cs pns31 vbb p-acp n1;
(25) sermon (DIV2)
580
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9250
our eyes dazle, and we see a God come downe to us, in the shape of a man,
our eyes dazzle, and we see a God come down to us, in the shape of a man,
po12 n2 vvi, cc pns12 vvb dt np1 vvb a-acp p-acp pno12, p-acp dt n1 pp-f dt n1,
(25) sermon (DIV2)
580
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9251
and worship this Meteor, though exhaled, and raised from the dung, with as great Reverence, and Ceremony, as the Persians did the Sunne:
and worship this Meteor, though exhaled, and raised from the dung, with as great reverence, and Ceremony, as the Persians did the Sun:
cc vvb d n1, cs j-vvn, cc vvd p-acp dt n1, p-acp p-acp j n1, cc n1, c-acp dt npg1 vdd dt n1:
(25) sermon (DIV2)
580
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9252
what he speaks, is an Oracle, and what he doth is an Example, and the Coward, the Mammonist, or the Beast gives sentence, in stead of the man, which is lost, and buried in these.
what he speaks, is an Oracle, and what he does is an Exampl, and the Coward, the Mammonist, or the Beast gives sentence, in stead of the man, which is lost, and buried in these.
r-crq pns31 vvz, vbz dt n1, cc r-crq pns31 vdz vbz dt n1, cc dt n1, dt np1, cc dt n1 vvz n1, p-acp n1 pp-f dt n1, r-crq vbz vvn, cc vvn p-acp d.
(25) sermon (DIV2)
580
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9253
If he be small, and of no repute in the world, he is condemned already,
If he be small, and of no repute in the world, he is condemned already,
cs pns31 vbb j, cc pp-f dx n1 p-acp dt n1, pns31 vbz vvn av,
(25) sermon (DIV2)
580
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9254
though he have reason enough to see the Folly of his Judges, and with pitty can null the Censure which they passe.
though he have reason enough to see the Folly of his Judges, and with pity can null the Censure which they pass.
cs pns31 vhb n1 av-d pc-acp vvi dt n1 pp-f po31 n2, cc p-acp n1 vmb vvi dt n1 r-crq pns32 vvb.
(25) sermon (DIV2)
580
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9255
If he be of our Faction, we call him, as the Manichees did the chiefest of their Sect, one of the Elect; but if his Charity will not suffer him to be of any, we cast him out, and count him a Reprobate.
If he be of our Faction, we call him, as the manichees did the chiefest of their Sect, one of the Elect; but if his Charity will not suffer him to be of any, we cast him out, and count him a Reprobate.
cs pns31 vbb pp-f po12 n1, pns12 vvb pno31, c-acp dt n2 vdd dt js-jn pp-f po32 n1, crd pp-f dt n1; p-acp cs po31 n1 vmb xx vvi pno31 pc-acp vbi pp-f d, pns12 vvd pno31 av, cc vvb pno31 dt n-jn.
(25) sermon (DIV2)
580
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9256
The whole world is a Theatre, or rather a Court of corrupt Judges, which judge themselves & one another, but never judge righteous Judgement:
The Whole world is a Theatre, or rather a Court of corrupt Judges, which judge themselves & one Another, but never judge righteous Judgement:
dt j-jn n1 vbz dt n1, cc av-c dt n1 pp-f j n2, r-crq vvb px32 cc pi j-jn, cc-acp av-x vvb j n1:
(25) sermon (DIV2)
580
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9257
for as we Judge of others, so we do of our selves:
for as we Judge of Others, so we do of our selves:
c-acp c-acp pns12 vvb pp-f n2-jn, av pns12 vdb pp-f po12 n2:
(25) sermon (DIV2)
580
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9258
Judicio favor officit, our self-love puts out the eye of our Reason, or rather diverts it from that which is good,Judicio favour officit, our Self-love puts out the eye of our Reason, or rather diverts it from that which is good,
np1 n1 fw-la, po12 n1 vvz av dt n1 pp-f po12 n1, cc av-c vvz pn31 p-acp d r-crq vbz j,
(25) sermon (DIV2)
580
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9260
as the Prophet Esay speaks, wee feed on Ashes, a deceived Heart hath Turned us aside, that we cannot deliver our soul,
as the Prophet Isaiah speaks, we feed on Ashes, a deceived Heart hath Turned us aside, that we cannot deliver our soul,
c-acp dt n1 np1 vvz, pns12 vvb p-acp n2, dt j-vvn n1 vhz vvn pno12 av, cst pns12 vmbx vvi po12 n1,
(25) sermon (DIV2)
580
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9261
and say, is there not a lie in our Right Hand. and say, is there not a lie in our Right Hand.
cc vvi, vbz pc-acp xx dt n1 p-acp po12 j-jn n1.
(25) sermon (DIV2)
580
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9262
Thus he that sows but sparingly, is Liberall, He that loves the world, is not Covetous;
Thus he that Sovus but sparingly, is Liberal, He that loves the world, is not Covetous;
av pns31 cst n2 cc-acp av-vvg, vbz j, pns31 cst vvz dt n1, vbz xx j;
(25) sermon (DIV2)
580
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9263
He, whose eyes are full of the Adultress, is chast: He that sets up an Image, and falls down before it, is not an Idolater:
He, whose eyes Are full of the Adulteress, is chaste: He that sets up an Image, and falls down before it, is not an Idolater:
pns31, rg-crq n2 vbr j pp-f dt n1, vbz j: pns31 cst vvz a-acp dt n1, cc vvz a-acp p-acp pn31, vbz xx dt n1:
(25) sermon (DIV2)
580
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9264
he that drinks down blood, as an Oxe doth water, is not a Murderer; He that doth the works of his Father the Devill, is a Saint.
he that drinks down blood, as an Ox does water, is not a Murderer; He that does the works of his Father the devil, is a Saint.
pns31 cst vvz a-acp n1, c-acp dt n1 vdz vvi, vbz xx dt n1; pns31 cst vdz dt n2 pp-f po31 n1 dt n1, vbz dt n1.
(25) sermon (DIV2)
580
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9265
Many things we see in the world, most unjustly done, which we call righteousnesse, because no man can commence a suit against us, Many things we see in the world, most unjustly done, which we call righteousness, Because no man can commence a suit against us,
d n2 pns12 vvb p-acp dt n1, av-ds av-j vdn, r-crq pns12 vvb n1, c-acp dx n1 vmb vvi dt n1 p-acp pno12,
(25) sermon (DIV2)
580
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9266
or call us into question, and we doubt not of Heaven;
or call us into question, and we doubt not of Heaven;
cc vvb pno12 p-acp n1, cc pns12 vvb xx pp-f n1;
(25) sermon (DIV2)
580
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9267
if we fall not from our cause, or be cast, as they speak, in Westminster Hall: If Omri'• statutes be kept, we soon perswade our selves, that the power of this Lord will not reach us;
if we fallen not from our cause, or be cast, as they speak, in Westminster Hall: If Omri'• statutes be kept, we soon persuade our selves, that the power of this Lord will not reach us;
cs pns12 vvb xx p-acp po12 n1, cc vbi vvn, c-acp pns32 vvb, p-acp np1 n1: cs np1 n2 vbb vvn, pns12 av vvi po12 n2, cst dt n1 pp-f d n1 vmb xx vvi pno12;
(25) sermon (DIV2)
580
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9268
and if our names hold faire amongst men, we are too ready to tell our selves, That they are written also in the Book of Life.
and if our names hold fair among men, we Are too ready to tell our selves, That they Are written also in the Book of Life.
cc cs po12 n2 vvb j p-acp n2, pns12 vbr av j pc-acp vvi po12 n2, cst pns32 vbr vvn av p-acp dt n1 pp-f n1.
(25) sermon (DIV2)
580
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9269
This is the Judgement of the world; Thus we judge others;
This is the Judgement of the world; Thus we judge Others;
d vbz dt n1 pp-f dt n1; av pns12 vvi n2-jn;
(25) sermon (DIV2)
580
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9270
and thus we judge our selves, so byass'd with the Flesh, that for the most, we passe wide of the Truth.
and thus we judge our selves, so biased with the Flesh, that for the most, we pass wide of the Truth.
cc av pns12 vvb po12 n2, av vvn p-acp dt n1, cst p-acp dt ds, pns12 vvb j pp-f dt n1.
(25) sermon (DIV2)
580
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9271
Others are not to us, nor are we to our selves, what we are, but the work of our own hands, made up in the world,
Others Are not to us, nor Are we to our selves, what we Are, but the work of our own hands, made up in the world,
ng2-jn vbr xx p-acp pno12, ccx vbr pns12 p-acp po12 n2, r-crq pns12 vbr, cc-acp dt n1 pp-f po12 d n2, vvd a-acp p-acp dt n1,
(25) sermon (DIV2)
580
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9272
and with the help of the world;
and with the help of the world;
cc p-acp dt n1 pp-f dt n1;
(25) sermon (DIV2)
580
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9273
for the wisdome of this world is our Spirit and Genius, that rayses every Thought, dictates all our words, begetteth all our Actions,
for the Wisdom of this world is our Spirit and Genius, that raises every Thought, dictates all our words, begetteth all our Actions,
p-acp dt n1 pp-f d n1 vbz po12 n1 cc n1, cst vvz d n1, vvz d po12 n2, vvz d po12 n2,
(25) sermon (DIV2)
580
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9274
and by it, as by our God, we live, and move, and have our being.
and by it, as by our God, we live, and move, and have our being.
cc p-acp pn31, c-acp p-acp po12 n1, pns12 vvb, cc vvi, cc vhb po12 n1.
(25) sermon (DIV2)
580
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9275
And now, since judgment is thus corrupted in the world, even Justice requires it, Et veniet Dominus, qui malè judicata rejudicabit, the Lord will come,
And now, since judgement is thus corrupted in the world, even justice requires it, Et Come Dominus, qui malè Judicata rejudicabit, the Lord will come,
cc av, c-acp n1 vbz av vvn p-acp dt n1, av n1 vvz pn31, fw-la j-jn fw-la, fw-la fw-la n1 fw-la, dt n1 vmb vvi,
(25) sermon (DIV2)
580
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9276
and give judgement against all these crooked and perverse Judgements, and shall lay Righteousness to the Plummet, and with his oreath sweep away the refuge of lyes;
and give judgement against all these crooked and perverse Judgments, and shall lay Righteousness to the Plummet, and with his oreath sweep away the refuge of lies;
cc vvb n1 p-acp d d j cc j n2, cc vmb vvi n1 p-acp dt n1, cc p-acp po31 n1 vvi av dt n1 pp-f n2;
(25) sermon (DIV2)
580
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9277
and shall judge, and passe another manner of sentence upon us, and others, then we doe in this world.
and shall judge, and pass Another manner of sentence upon us, and Others, then we do in this world.
cc vmb vvi, cc vvi j-jn n1 pp-f n1 p-acp pno12, cc n2-jn, cs pns12 vdb p-acp d n1.
(25) sermon (DIV2)
580
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9278
Then shall we be told, which we would never believe, though we have had some Grudgings,
Then shall we be told, which we would never believe, though we have had Some Grudgings,
av vmb pns12 vbi vvn, r-crq pns12 vmd av-x vvi, cs pns12 vhb vhn d n2-vvg,
(25) sermon (DIV2)
580
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9279
and whisperings, some half Informations within us, which the love of this world did soon silence and suppress;
and whisperings, Some half Informations within us, which the love of this world did soon silence and suppress;
cc n2-vvg, d j-jn n2 p-acp pno12, r-crq dt n1 pp-f d n1 vdd av n1 cc vvi;
(25) sermon (DIV2)
580
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9280
Then shall he speake to us in his displeasure, and though we have talk'd of him all the day long tell us we forgot him;
Then shall he speak to us in his displeasure, and though we have talked of him all the day long tell us we forgotten him;
av vmb pns31 vvi p-acp pno12 p-acp po31 n1, cc cs pns12 vhb vvn pp-f pno31 d dt n1 av-j vvb pno12 pns12 vvd pno31;
(25) sermon (DIV2)
580
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9281
If we set up a golden Image, he shall call us Idolaters, though we intended it not;
If we Set up a golden Image, he shall call us Idolaters, though we intended it not;
cs pns12 vvb a-acp dt j n1, pns31 vmb vvi pno12 n2, cs pns12 vvd pn31 xx;
(25) sermon (DIV2)
580
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9282
and when we build up the Sepulchres of the Prophets, and flatter our selves, and accuse our Fore-fathers;
and when we built up the Sepulchres of the prophets, and flatter our selves, and accuse our Forefathers;
cc c-crq pns12 vvb a-acp dt n2 pp-f dt n2, cc vvi po12 n2, cc vvi po12 n2;
(25) sermon (DIV2)
580
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9283
tell us we are as great murderers, as they;
tell us we Are as great murderers, as they;
vvb pno12 pns12 vbr a-acp j n2, c-acp pns32;
(25) sermon (DIV2)
580
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9284
and thus find us guilty of that which we protest against, and haters of that, which we think we love,
and thus find us guilty of that which we protest against, and haters of that, which we think we love,
cc av vvb pno12 j pp-f d r-crq pns12 vvb p-acp, cc n2 pp-f d, r-crq pns12 vvb pns12 vvb,
(25) sermon (DIV2)
580
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9285
and lovers of that, which we think we detest, and take us from behind the bush, from every lurking hole, from all shelter of excuse, take us from our Rock, our Rock of Ayre, on which we were built,
and lovers of that, which we think we detest, and take us from behind the bush, from every lurking hold, from all shelter of excuse, take us from our Rock, our Rock of Air, on which we were built,
cc n2 pp-f d, r-crq pns12 vvb pns12 vvb, cc vvb pno12 p-acp p-acp dt n1, p-acp d j-vvg n1, p-acp d n1 pp-f n1, vvb pno12 p-acp po12 n1, po12 n1 pp-f n1, p-acp r-crq pns12 vbdr vvn,
(25) sermon (DIV2)
580
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9286
and dash our presumptuous Assurance to Nothing.
and dash our presumptuous Assurance to Nothing.
cc vvb po12 j n1 p-acp pix.
(25) sermon (DIV2)
580
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9287
Nor can a sigh, or a groane, or a loud profession, a Fast, or long Prayers corrupt this Lord,
Nor can a sighs, or a groan, or a loud profession, a Fast, or long Prayers corrupt this Lord,
ccx vmb dt n1, cc dt n1, cc dt j n1, dt j, cc j n2 vvi d n1,
(25) sermon (DIV2)
580
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9288
or alter his sentence, but he shall judge, as he knows, who knows more of us,
or altar his sentence, but he shall judge, as he knows, who knows more of us,
cc vvi po31 n1, cc-acp pns31 vmb vvi, c-acp pns31 vvz, r-crq vvz dc pp-f pno12,
(25) sermon (DIV2)
580
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9289
then we are willing to take notice of, and is greater the our Conscience (which we shrink,
then we Are willing to take notice of, and is greater the our Conscience (which we shrink,
cs pns12 vbr j pc-acp vvi n1 pp-f, cc vbz jc cs po12 n1 (r-crq pns12 vvb,
(25) sermon (DIV2)
580
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9290
and dilate at pleasure, and fit to every purpose) and knoweth all things, and shall judge us, not by our Pretence, our Intent,
and dilate At pleasure, and fit to every purpose) and Knoweth all things, and shall judge us, not by our Pretence, our Intent,
cc vvi p-acp n1, cc j p-acp d n1) cc vvz d n2, cc vmb vvi pno12, xx p-acp po12 n1, po12 n1,
(25) sermon (DIV2)
580
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9291
or forc'd Imagination, but secundum Evangelium, according to his Gospel:
or forced Imagination, but secundum Evangelium, according to his Gospel:
cc j-vvn n1, cc-acp fw-la fw-la, vvg p-acp po31 n1:
(25) sermon (DIV2)
580
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9292
veniet, he shall come when all is thus out of Order, to set all at Right, and strait again;Come, he shall come when all is thus out of Order, to Set all At Right, and strait again;
j-jn, pns31 vmb vvi c-crq d vbz av av pp-f n1, pc-acp vvi d p-acp n-jn, cc av-j av;
(25) sermon (DIV2)
580
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9293
And this is the end of his coming. The Third Particular. Non nostis Horam, You know not the Hour.
And this is the end of his coming. The Third Particular. Non Nostis Horam, You know not the Hour.
cc d vbz dt n1 pp-f po31 n-vvg. dt ord j. fw-fr fw-la np1, pn22 vvb xx dt n1.
(25) sermon (DIV2)
580
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9294
And now being well assured that he will come, we are yet to seek, and are ready with the Disciples to Ask, When will these things be? and what hour will he come? veniet, come he will!
And now being well assured that he will come, we Are yet to seek, and Are ready with the Disciples to Ask, When will these things be? and what hour will he come? Come, come he will!
cc av vbg av vvn cst pns31 vmb vvi, pns12 vbr av pc-acp vvi, cc vbr j p-acp dt n2 p-acp vvb, c-crq vmb d n2 vbi? cc r-crq n1 vmb pns31 vvi? j-jn, vvb pns31 vmb!
(25) sermon (DIV2)
582
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9295
Et hocsatis est, aut nescio quid satis sit, as P. Varus spake upon another occasion, this is enough,Et hocsatis est, Or nescio quid satis sit, as P. Varus spoke upon Another occasion, this is enough,
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, p-acp np1 np1 vvd p-acp j-jn n1, d vbz av-d,
(25) sermon (DIV2)
582
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9296
or we cannot see what is enough.
or we cannot see what is enough.
cc pns12 vmbx vvi r-crq vbz av-d.
(25) sermon (DIV2)
582
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9297
But nothing is enough to those, who have no mind, nor Heart to make use of that, which is enough, to them enough is too much,
But nothing is enough to those, who have no mind, nor Heart to make use of that, which is enough, to them enough is too much,
p-acp pix vbz d p-acp d, r-crq vhb dx n1, ccx n1 pc-acp vvi n1 pp-f d, r-crq vbz av-d, p-acp pno32 av-d vbz av av-d,
(25) sermon (DIV2)
583
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9298
for they look upon it, as if 'twere nothing: and therefore Christ doth not feed, and nourish this thriftless and unprofitable Humor, but bridles,
for they look upon it, as if 'twere nothing: and Therefore christ does not feed, and nourish this thriftless and unprofitable Humour, but bridles,
c-acp pns32 vvb p-acp pn31, c-acp cs pn31|vbdr pix: cc av np1 vdz xx vvi, cc vvi d j cc j n1, cc-acp n2,
(25) sermon (DIV2)
583
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9299
and checks it, puts in his veto, his prohibition, not to search after more, then is Enough.
and Checks it, puts in his veto, his prohibition, not to search After more, then is Enough.
cc vvz pn31, vvz p-acp po31 fw-la, po31 n1, xx pc-acp vvi a-acp av-dc, av vbz av-d.
(25) sermon (DIV2)
583
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9300
Non nostis Horam, you know not the hour, is all the Answer, which he (who best knows what 'tis fit for us to know) will afford our Curiosity.Non Nostis Horam, you know not the hour, is all the Answer, which he (who best knows what it's fit for us to know) will afford our Curiosity.
fw-fr fw-la np1, pn22 vvb xx dt n1, vbz d dt n1, r-crq pns31 (r-crq av-js vvz r-crq pn31|vbz j p-acp pno12 pc-acp vvi) vmb vvi po12 n1.
(25) sermon (DIV2)
583
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9320
Why should I pride my self, in the Finding out a new conclusion, when tis my greatest,
Why should I pride my self, in the Finding out a new conclusion, when this my greatest,
q-crq vmd pns11 vvi po11 n1, p-acp dt vvg av dt j n1, c-crq pn31|vbz po11 js,
(25) sermon (DIV2)
583
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9406
as it were in the womb of time, and we know not when it will be brought to birth,
as it were in the womb of time, and we know not when it will be brought to birth,
c-acp pn31 vbdr p-acp dt n1 pp-f n1, cc pns12 vvb xx c-crq pn31 vmb vbi vvn p-acp n1,
(25) sermon (DIV2)
586
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9301
For what is that we doe not desire to know? Curiosum nobis Natura dedit ingenium, saith the Philosopher, Nature it self may seem to have imprinted this itch of Curiosity in our very mindes and witts, made them inquisitive, given them NONLATINALPHABET,
For what is that we do not desire to know? Curiosum nobis Nature dedit ingenium, Says the Philosopher, Nature it self may seem to have imprinted this itch of Curiosity in our very minds and wits, made them inquisitive, given them,
p-acp r-crq vbz cst pns12 vdb xx vvi pc-acp vvi? np1 fw-la fw-la fw-la fw-la, vvz dt n1, n1 pn31 n1 vmb vvi pc-acp vhi vvn d n1 pp-f n1 p-acp po12 j n2 cc n2, vvd pno32 j, vvn pno32,
(25) sermon (DIV2)
583
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9302
an eye, which never sleepes, never rests upon one Object, but passeth by that, and gazeth after another;
an eye, which never sleeps, never rests upon one Object, but passes by that, and gazes After Another;
dt n1, r-crq av-x vvz, av-x vvz p-acp crd n1, cc-acp vvz p-acp d, cc vvz p-acp j-jn;
(25) sermon (DIV2)
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9303
That he will come, is not enough for our busy, but idle curiosity to know:
That he will come, is not enough for our busy, but idle curiosity to know:
cst pns31 vmb vvi, vbz xx av-d p-acp po12 j, cc-acp j n1 pc-acp vvi:
(25) sermon (DIV2)
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we seek further yet, to know that (which cannot be known) the Time and very hour of his coming.
we seek further yet, to know that (which cannot be known) the Time and very hour of his coming.
pns12 vvb av-jc av, pc-acp vvi cst (r-crq vmbx vbi vvn) dt n1 cc j n1 pp-f po31 n-vvg.
(25) sermon (DIV2)
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9305
The mind of man is NONLATINALPHABET, restless, in perpetuall motion; It walkes through the Earth, sometimes looks upon that which delights it;
The mind of man is, restless, in perpetual motion; It walks through the Earth, sometime looks upon that which delights it;
dt n1 pp-f n1 vbz, j, p-acp j n1; pn31 vvz p-acp dt n1, av vvz p-acp d r-crq vvz pn31;
(25) sermon (DIV2)
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9306
sometimes that, which grieves it, stays, and dwells too long upon both, and misinterprets them, to her own Impoverishing and disadvantage, perru•pit Coeli munimenta, saith Seneca, it breaks through the very Gates of Heaven,
sometime that, which grieves it, stays, and dwells too long upon both, and misinterprets them, to her own Impoverishing and disadvantage, perru•pit Coeli munimenta, Says Senecca, it breaks through the very Gates of Heaven,
av cst, r-crq vvz pn31, vvz, cc vvz av av-j p-acp d, cc vvz pno32, p-acp po31 d n-vvg cc n1, vvb fw-la fw-la, vvz np1, pn31 vvz p-acp dt j n2 pp-f n1,
(25) sermon (DIV2)
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and there busily pryes after the Nature of Angels, and of God himself, but see it not;
and there busily pries After the Nature of Angels, and of God himself, but see it not;
cc a-acp av-j vvz p-acp dt n1 pp-f n2, cc pp-f np1 px31, cc-acp vvb pn31 xx;
(25) sermon (DIV2)
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9308
Enters the Holy of Holies, and there is venturing into the Closet of his secrets;
Enters the Holy of Holies, and there is venturing into the Closet of his secrets;
vvz dt j pp-f n2-jn, cc pc-acp vbz vvg p-acp dt n1 pp-f po31 n2-jn;
(25) sermon (DIV2)
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9309
and there is lost, lost in the search of those Things, of Times, and Seasons, which are past finding out,
and there is lost, lost in the search of those Things, of Times, and Seasons, which Are passed finding out,
cc pc-acp vbz vvn, vvn p-acp dt n1 pp-f d n2, pp-f n2, cc n2, r-crq vbr p-acp vvg av,
(25) sermon (DIV2)
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and are therefore set at such a distance that we may not send so much as a Thought after them;
and Are Therefore Set At such a distance that we may not send so much as a Thought After them;
cc vbr av vvn p-acp d dt n1 cst pns12 vmb xx vvi av av-d c-acp dt n1 p-acp pno32;
(25) sermon (DIV2)
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which if they could be known, yet could not advantage us.
which if they could be known, yet could not advantage us.
r-crq cs pns32 vmd vbi vvn, av vmd xx vvi pno12.
(25) sermon (DIV2)
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9312
It was a good Commendation, which Tacitus gives of Agricola, retinuit, quod est difficulimum, in sapientiâ modum, He did (what is difficult for man to doe) bound and moderate himself in the pursuit of knowledge,
It was a good Commendation, which Tacitus gives of Agricola, retinuit, quod est difficulimum, in sapientiâ modum, He did (what is difficult for man to do) bound and moderate himself in the pursuit of knowledge,
pn31 vbds dt j n1, r-crq np1 vvz pp-f np1, n1, fw-la fw-la fw-la, fw-la fw-la fw-la, pns31 vdd (r-crq vbz j p-acp n1 pc-acp vdi) vvd cc vvi px31 p-acp dt n1 pp-f n1,
(25) sermon (DIV2)
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and desired to know no more, then that which might be of use, and profitable to him, which wisdom of his, had it gain'd so much credit,
and desired to know no more, then that which might be of use, and profitable to him, which Wisdom of his, had it gained so much credit,
cc vvd pc-acp vvi av-dx av-dc, cs d r-crq vmd vbi pp-f n1, cc j p-acp pno31, r-crq n1 pp-f png31, vhd pn31 vvn av d n1,
(25) sermon (DIV2)
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as to prevaile with the sonnes of men, which would be thought the Children of Wisedome, they had then laid out the precious.
as to prevail with the Sons of men, which would be Thought the Children of Wisdom, they had then laid out the precious.
c-acp pc-acp vvi p-acp dt n2 pp-f n2, r-crq vmd vbi vvn dt n2 pp-f n1, pns32 vhd av vvn av dt j.
(25) sermon (DIV2)
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9315
Treasure of their Time, on that alone, which did concern them, and not prodigally mispent it on that, which is impertinent, in seeking that which did fly from them,
Treasure of their Time, on that alone, which did concern them, and not prodigally Mis-spent it on that, which is impertinent, in seeking that which did fly from them,
n1 pp-f po32 n1, p-acp cst j, r-crq vdd vvi pno32, cc xx av-jn vvn pn31 p-acp d, r-crq vbz j, p-acp vvg d r-crq vdd vvi p-acp pno32,
(25) sermon (DIV2)
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when they were most intentive, and Eager in their search; If this Moderation had been observed;
when they were most intentive, and Eager in their search; If this Moderation had been observed;
c-crq pns32 vbdr av-ds j, cc j p-acp po32 n1; cs d n1 vhd vbn vvn;
(25) sermon (DIV2)
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There be Thousand questions, which had never been rais d; Thousand O•inions which had never been broacht;
There be Thousand questions, which had never been rays worser; Thousand O•inions which had never been broached;
pc-acp vbi crd n2, r-crq vhd av-x vbn n2 n2; crd n2 r-crq vhd av-x vbn vvn;
(25) sermon (DIV2)
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Thousands of errors, which had never shew'd their heads, to disturb the Peace of the Church, to obstruct and hinder us, in those wayes of Obedience, which alone (without this impertinent turning our eye,
Thousands of errors, which had never showed their Heads, to disturb the Peace of the Church, to obstruct and hinder us, in those ways of obedience, which alone (without this impertinent turning our eye,
crd pp-f n2, r-crq vhd av-x vvn po32 n2, pc-acp vvi dt n1 pp-f dt n1, pc-acp vvi cc vvi pno12, p-acp d n2 pp-f n1, r-crq av-j (p-acp d j vvg po12 n1,
(25) sermon (DIV2)
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9321
and my onely glory to be a New Creature? why should I take such paines to reconcile Opinions which are Contrary? my businese is to still the Contradictions of my mind;
and my only glory to be a New Creature? why should I take such pains to reconcile Opinions which Are Contrary? my businese is to still the Contradictions of my mind;
cc po11 j n1 pc-acp vbi dt j n1? q-crq vmd pns11 vvi d n2 pc-acp vvi n2 r-crq vbr j-jn? po11 n1 vbz pc-acp av dt n2 pp-f po11 n1;
(25) sermon (DIV2)
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those Counsells and desires, which every day thwart, and oppose one another:
those Counsels and Desires, which every day thwart, and oppose one Another:
d n2 cc n2, r-crq d n1 vvi, cc vvi pi j-jn:
(25) sermon (DIV2)
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what profit is it to refute other mens errours, whilst I approve, and love, and Hugg my owne? What purchase were it to find out the very Antichrist,
what profit is it to refute other men's errors, while I approve, and love, and Hug my own? What purchase were it to find out the very Antichrist,
r-crq n1 vbz pn31 pc-acp vvi j-jn ng2 n2, cs pns11 vvb, cc n1, cc vvb po11 d? q-crq n1 vbdr pn31 pc-acp vvi av dt j np1,
(25) sermon (DIV2)
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9324
and to be able to say, This is the man? All that is required of me, is to be a Christian:
and to be able to say, This is the man? All that is required of me, is to be a Christian:
cc pc-acp vbi j pc-acp vvi, d vbz dt n1? av-d d vbz vvn pp-f pno11, vbz pc-acp vbi dt njp:
(25) sermon (DIV2)
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what if I were assured the Pope was the Beast I sought for? he appeared in as foule a shape to me,
what if I were assured the Pope was the Beast I sought for? he appeared in as foul a shape to me,
r-crq cs pns11 vbdr vvn dt n1 vbds dt n1 pns11 vvd p-acp? pns31 vvd p-acp p-acp j dt n1 p-acp pno11,
(25) sermon (DIV2)
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before that Title was written in his forehead;
before that Title was written in his forehead;
c-acp cst n1 vbds vvn p-acp po31 n1;
(25) sermon (DIV2)
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for I consider more what he is, then what he is called, and thousands are now with Christ in heaven, who yet never knew this his great Adversary on earth;
for I Consider more what he is, then what he is called, and thousands Are now with christ in heaven, who yet never knew this his great Adversary on earth;
c-acp pns11 vvb dc r-crq pns31 vbz, av q-crq pns31 vbz vvn, cc crd vbr av p-acp np1 p-acp n1, r-crq av av-x vvd d po31 j n1 p-acp n1;
(25) sermon (DIV2)
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9328
and why should I desire to know the time, when Christ will come, when no other command lies upon me,
and why should I desire to know the time, when christ will come, when no other command lies upon me,
cc q-crq vmd pns11 vvi pc-acp vvi dt n1, c-crq np1 vmb vvi, c-crq dx j-jn n1 vvz p-acp pno11,
(25) sermon (DIV2)
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9329
but his, to watch, and prepare my self for his coming? when all that I can know,
but his, to watch, and prepare my self for his coming? when all that I can know,
cc-acp png31, p-acp vvb, cc vvb po11 n1 p-acp po31 n-vvg? c-crq d cst pns11 vmb vvi,
(25) sermon (DIV2)
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9330
or concerns me is drawn up within the compasse of this one word watch, which should be as the center,
or concerns me is drawn up within the compass of this one word watch, which should be as the centre,
cc vvz pno11 vbz vvn a-acp p-acp dt n1 pp-f d crd n1 vvi, r-crq vmd vbi p-acp dt n1,
(25) sermon (DIV2)
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and all other truths drawn from it, as so many lines to bear up the circumference of constant and a continued watch.
and all other truths drawn from it, as so many lines to bear up the circumference of constant and a continued watch.
cc d j-jn n2 vvn p-acp pn31, c-acp av d n2 pc-acp vvi a-acp dt n1 pp-f j cc dt j-vvn n1.
(25) sermon (DIV2)
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9332
Christ tells us he will come, Hoc satis est dixisse Deo, and this is enough for him to tell us,
christ tells us he will come, Hoc satis est dixisse God, and this is enough for him to tell us,
np1 vvz pno12 pns31 vmb vvi, fw-la fw-la fw-la fw-la fw-la, cc d vbz av-d p-acp pno31 pc-acp vvi pno12,
(25) sermon (DIV2)
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9333
and for us to know he tells us that we cannot know it, that the Angels cannot know it, that the Son of man himself knows it not, that it cannot be known, that 'tis not fit to be known,
and for us to know he tells us that we cannot know it, that the Angels cannot know it, that the Son of man himself knows it not, that it cannot be known, that it's not fit to be known,
cc p-acp pno12 pc-acp vvi pns31 vvz pno12 cst pns12 vmbx vvi pn31, cst dt n2 vmbx vvi pn31, cst dt n1 pp-f n1 px31 vvz pn31 xx, cst pn31 vmbx vbi vvn, cst pn31|vbz xx j pc-acp vbi vvn,
(25) sermon (DIV2)
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9334
and yet we would know it;
and yet we would know it;
cc av pns12 vmd vvi pn31;
(25) sermon (DIV2)
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9335
some there have been, who pretended they knew it by the secret Revelation of the spirit,
Some there have been, who pretended they knew it by the secret Revelation of the Spirit,
d pc-acp vhi vbn, r-crq vvd pns32 vvd pn31 p-acp dt j-jn n1 pp-f dt n1,
(25) sermon (DIV2)
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9336
though it were a lying spirit, or a wanton fancy that spake within them; (For men are never more quick of belief,
though it were a lying Spirit, or a wanton fancy that spoke within them; (For men Are never more quick of belief,
cs pn31 vbdr dt vvg n1, cc dt j-jn n1 cst vvd p-acp pno32; (c-acp n2 vbr av av-dc j pp-f n1,
(25) sermon (DIV2)
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9337
then when they tell themselves a lie) and yet the Apostle exhorts the Thessalonians that they would not be shaken in minde, nor troubled neither by spirit,
then when they tell themselves a lie) and yet the Apostle exhorts the Thessalonians that they would not be shaken in mind, nor troubled neither by Spirit,
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(25) sermon (DIV2)
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9338
nor word, nor by letter as from him, as that the day of Christ is at hand: others call in tradition;nor word, nor by Letter as from him, as that the day of christ is At hand: Others call in tradition;
ccx n1, ccx p-acp n1 c-acp p-acp pno31, c-acp cst dt n1 pp-f np1 vbz p-acp n1: n2-jn n1 p-acp n1;
(25) sermon (DIV2)
584
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9339
others finde out a Mystery in the number of 7. and so have taken the full age of the world, which is to end say they after 6. hundred yeers;
Others find out a Mystery in the number of 7. and so have taken the full age of the world, which is to end say they After 6. hundred Years;
n2-jn vvb av dt n1 p-acp dt n1 pp-f crd cc av vhb vvn dt j n1 pp-f dt n1, r-crq vbz p-acp n1 vvb pns32 p-acp crd crd n2;
(25) sermon (DIV2)
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9340
and this they finde, not onely in the six moneths the Ark floated on the waters,
and this they find, not only in the six months the Ark floated on the waters,
cc d pns32 vvb, xx av-j p-acp dt crd n2 dt n1 vvd p-acp dt n2,
(25) sermon (DIV2)
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9341
and its rest on the mountains of Ararat in the seventh;
and its rest on the Mountains of Ararat in the seventh;
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(25) sermon (DIV2)
584
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9343
but in the seven vials, and the seven Trumpets in the Revelation, such time and leisure hear men found perscrutari, & interrogare latebras numerorum, to Divine by numbers;
but in the seven vials, and the seven Trumpets in the Revelation, such time and leisure hear men found perscrutari, & To ask latebras numerorum, to Divine by numbers;
cc-acp p-acp dt crd n2, cc dt crd n2 p-acp dt n1, d n1 cc n1 vvb n2 vvn fw-la, cc fw-la fw-la fw-la, p-acp j-jn p-acp n2;
(25) sermon (DIV2)
584
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9344
by their art and skill to digg the aire, and finde pretious metal there, where men of common apprehensions can finde no such treasure inter irrita exercere ingenia, to catch at Attomes and shadows,
by their art and skill to dig the air, and find precious metal there, where men of Common apprehensions can find no such treasure inter Irrita exercere Ingenia, to catch At Atoms and shadows,
p-acp po32 n1 cc n1 p-acp vvb dt n1, cc vvi j n1 a-acp, c-crq n2 pp-f j n2 vmb vvi dx d n1 fw-la fw-la fw-la fw-la, pc-acp vvi p-acp n2 cc n2,
(25) sermon (DIV2)
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9345
and spend their time to no purpose;
and spend their time to no purpose;
cc vvi po32 n1 p-acp dx n1;
(25) sermon (DIV2)
584
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9346
For curiosity is a hard task-master, sets us to make brick, but allows us no straw, sets us to tread the water and to walk upon the wind;
For curiosity is a hard taskmaster, sets us to make brick, but allows us no straw, sets us to tread the water and to walk upon the wind;
c-acp n1 vbz dt j n1, vvz pno12 pc-acp vvi n1, cc-acp vvz pno12 dx n1, vvz pno12 pc-acp vvi dt n1 cc pc-acp vvi p-acp dt n1;
(25) sermon (DIV2)
584
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9347
put us to work, but in the dark, and we work, as the spirits are said to do in Minerals;
put us to work, but in the dark, and we work, as the spirits Are said to do in Minerals;
vvb pno12 pc-acp vvi, cc-acp p-acp dt j, cc pns12 vvb, c-acp dt n2 vbr vvn pc-acp vdi p-acp n2;
(25) sermon (DIV2)
584
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9348
they seem to digg, and cleanse, and sever Metals, but when men come, they finde nothing is done.
they seem to dig, and cleanse, and sever Metals, but when men come, they find nothing is done.
pns32 vvb p-acp vvb, cc vvi, cc vvi n2, cc-acp c-crq n2 vvb, pns32 vvb pix vbz vdn.
(25) sermon (DIV2)
584
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9349
It is a good rule in husbandry (and such rules old Cato called oracles) imbecillior esse debet ager, quam Agricola, the Farm must not be too great for the Husband-man,
It is a good Rule in Husbandry (and such rules old Cato called oracles) imbecillior esse debet ager, quam Agricola, the Farm must not be too great for the Husbandman,
pn31 vbz dt j n1 p-acp n1 (cc d n2 j np1 vvn n2) fw-la fw-la fw-la fw-la, fw-la np1, dt n1 vmb xx vbi av j c-acp dt n1,
(25) sermon (DIV2)
584
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9350
but what he may be well able to manure and dresse, and the reason is good, quia si fundus praevaleat colliditur Dominus, because if he prevail not,
but what he may be well able to manure and dress, and the reason is good, quia si fundus praevaleat colliditur Dominus, Because if he prevail not,
cc-acp q-crq pns31 vmb vbi av j pc-acp vvi cc vvi, cc dt n1 vbz j, fw-la fw-la fw-la fw-la fw-la fw-la, c-acp cs pns31 vvb xx,
(25) sermon (DIV2)
584
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9351
if he cannot mannage it, he must needs be at great losse;
if he cannot manage it, he must needs be At great loss;
cs pns31 vmbx vvi pn31, pns31 vmb av vbi p-acp j n1;
(25) sermon (DIV2)
584
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9352
and it is so in the speculations and works of the minde, those inquiries are most fruitful,
and it is so in the speculations and works of the mind, those inquiries Are most fruitful,
cc pn31 vbz av p-acp dt n2 cc n2 pp-f dt n1, d n2 vbr av-ds j,
(25) sermon (DIV2)
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9353
and yeeld a more plentiful increase, which we are able to bring unto the end, which is,
and yield a more plentiful increase, which we Are able to bring unto the end, which is,
cc vvi dt av-dc j n1, r-crq pns12 vbr j pc-acp vvi p-acp dt n1, r-crq vbz,
(25) sermon (DIV2)
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9354
truely to resolve our selves, thus it is, as a little plot of ground well tilled, will yeeld a fairer crop,
truly to resolve our selves, thus it is, as a little plot of ground well tilled, will yield a Fairer crop,
av-j pc-acp vvi po12 n2, av pn31 vbz, c-acp dt j n1 pp-f n1 av vvn, vmb vvi dt jc n1,
(25) sermon (DIV2)
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9355
and harvest, then many Acres which we cannot husband;
and harvest, then many Acres which we cannot husband;
cc n1, cs d n2 r-crq pns12 vmbx vvi;
(25) sermon (DIV2)
584
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9356
for the understanding doth not more foully miscarry, when it it is deceived with false appearances, and sophismes;
for the understanding does not more foully miscarry, when it it is deceived with false appearances, and sophisms;
p-acp dt n1 vdz xx av-dc av-j vvi, c-crq pn31 pn31 vbz vvn p-acp j n2, cc n2;
(25) sermon (DIV2)
584
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9357
then when it looks upon, and would apprehend unnecessary and unprofitable objects; and such as are set out of sight;
then when it looks upon, and would apprehend unnecessary and unprofitable objects; and such as Are Set out of sighed;
av c-crq pn31 vvz p-acp, cc vmd vvi j cc j n2; cc d c-acp vbr vvn av pp-f n1;
(25) sermon (DIV2)
584
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9358
res frugi est sapientia, spiritual wisdom, is a frugal and thirsty thing, sparing of her time;Rest frugi est sapientia, spiritual Wisdom, is a frugal and thirsty thing, sparing of her time;
fw-la fw-la fw-la fw-la, j n1, vbz dt j cc j n1, vvg pp-f po31 n1;
(25) sermon (DIV2)
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9359
which she doth not wantonly waste, to purchase all knowledge whatsoever, but that which may adorn,
which she does not wantonly waste, to purchase all knowledge whatsoever, but that which may adorn,
r-crq pns31 vdz xx av-jn vvi, pc-acp vvi d n1 r-crq, cc-acp cst r-crq vmb vvi,
(25) sermon (DIV2)
584
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9360
and beautifie the minde which was made to receive vertue, and wisdom and God himself: to know that which profits not, is next to ignorance;
and beautify the mind which was made to receive virtue, and Wisdom and God himself: to know that which profits not, is next to ignorance;
cc vvi dt n1 r-crq vbds vvn pc-acp vvi n1, cc n1 cc np1 px31: pc-acp vvi d r-crq vvz xx, vbz ord p-acp n1;
(25) sermon (DIV2)
584
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9361
but to be ambitious of impertinent speculations, carries with it the reproach of folly:
but to be ambitious of impertinent speculations, carries with it the reproach of folly:
cc-acp pc-acp vbi j pp-f j n2, vvz p-acp pn31 dt n1 pp-f n1:
(25) sermon (DIV2)
584
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9362
what is it then NONLATINALPHABET as Basil speaks, to seek with such diligence for that, which is past finding out? what is it then as Basil speaks, to seek with such diligence for that, which is passed finding out?
r-crq vbz pn31 av p-acp np1 vvz, pc-acp vvi p-acp d n1 p-acp d, r-crq vbz p-acp vvg av?
(25) sermon (DIV2)
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10629
Let them who doe NONLATINALPHABET, fitt their conversation and Doctrine to the Times, and so make them worse;
Let them who doe, fit their Conversation and Doctrine to the Times, and so make them Worse;
vvb pno32 r-crq n1, j po32 n1 cc n1 p-acp dt n2, cc av vvb pno32 av-jc;
(27) sermon (DIV2)
659
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9363
And 1. the knowledg of the houre of his coming, is most impertinent, and concerns us not, non est nosirum nosse tempora, It is not for us to know the times;
And 1. the knowledge of the hour of his coming, is most impertinent, and concerns us not, non est nosirum nosse tempora, It is not for us to know the times;
cc crd dt n1 pp-f dt n1 pp-f po31 n-vvg, vbz av-ds j, cc vvz pno12 xx, fw-fr fw-la fw-la fw-la fw-la, pn31 vbz xx p-acp pno12 pc-acp vvi dt n2;
(25) sermon (DIV2)
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9364
as our dayes, so the times are in his hands, and he disposeth, and dispenseth them as it pleaseth him, fits a time to every thing, which all the wisdom of the world cannot doe.
as our days, so the times Are in his hands, and he Disposeth, and dispenseth them as it Pleases him, fits a time to every thing, which all the Wisdom of the world cannot do.
c-acp po12 n2, av dt n2 vbr p-acp po31 n2, cc pns31 vvz, cc vvz pno32 p-acp pn31 vvz pno31, vvz dt n1 p-acp d n1, r-crq d dt n1 pp-f dt n1 vmbx vdi.
(25) sermon (DIV2)
585
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9365
Thou wouldest know when he would take the yoke from off thy neck; 'tis not for thee to know:
Thou Wouldst know when he would take the yoke from off thy neck; it's not for thee to know:
pns21 vmd2 vvi c-crq pns31 vmd vvi dt n1 p-acp a-acp po21 n1; pn31|vbz xx p-acp pno21 pc-acp vvi:
(25) sermon (DIV2)
585
Page 325
9366
that which concerns thee, is to possesse thy soul with patience, which will make thy yoke easie.
that which concerns thee, is to possess thy soul with patience, which will make thy yoke easy.
cst r-crq vvz pno21, vbz pc-acp vvi po21 n1 p-acp n1, r-crq vmb vvi po21 n1 j.
(25) sermon (DIV2)
585
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9367
Thou wouldst know when he will break the teeth of the ungodly, and wrest the sword out of the hand of them that delight in blood;
Thou Wouldst know when he will break the teeth of the ungodly, and wrest the sword out of the hand of them that delight in blood;
pns21 vmd2 vvi c-crq pns31 vmb vvi dt n2 pp-f dt j, cc vvi dt n1 av pp-f dt n1 pp-f pno32 cst vvb p-acp n1;
(25) sermon (DIV2)
585
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9368
it is not for thee to know:
it is not for thee to know:
pn31 vbz xx p-acp pno21 pc-acp vvi:
(25) sermon (DIV2)
585
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9369
thy task is to learn to suffer and rejoyce, and to make a blessing of Persecution.
thy task is to Learn to suffer and rejoice, and to make a blessing of Persecution.
po21 n1 vbz pc-acp vvi pc-acp vvi cc vvi, cc pc-acp vvi dt n1 pp-f n1.
(25) sermon (DIV2)
585
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9370
Thou wouldst know when the world shall be dissolved;
Thou Wouldst know when the world shall be dissolved;
pns21 vmd2 vvi c-crq dt n1 vmb vbi vvn;
(25) sermon (DIV2)
585
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9371
why shouldst thou desire to know it? thy labour must be to dissolve the body of sin,
why Shouldst thou desire to know it? thy labour must be to dissolve the body of since,
q-crq vmd2 pns21 vvi pc-acp vvi pn31? po21 n1 vmb vbi pc-acp vvi dt n1 pp-f n1,
(25) sermon (DIV2)
585
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9372
and set an end, and period to thy transgressions. Thou wouldest know what hour this Lord will come;
and Set an end, and Period to thy transgressions. Thou Wouldst know what hour this Lord will come;
cc vvd dt n1, cc n1 p-acp po21 n2. pns21 vmd2 vvi q-crq n1 d n1 vmb vvi;
(25) sermon (DIV2)
585
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9373
It is not for thee to know, but to work in this thy hour, and be ready, and prepared for hsi coming:
It is not for thee to know, but to work in this thy hour, and be ready, and prepared for hsi coming:
pn31 vbz xx p-acp pno21 pc-acp vvi, cc-acp pc-acp vvi p-acp d po21 n1, cc vbi j, cc vvd p-acp n1 vvg:
(25) sermon (DIV2)
585
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9374
NONLATINALPHABET the present, the present time that is thine, and thou must fill it up with thy obedience;
the present, the present time that is thine, and thou must fill it up with thy Obedience;
dt j, dt j n1 cst vbz png21, cc pns21 vmb vvi pn31 a-acp p-acp po21 n1;
(25) sermon (DIV2)
585
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9375
that which is to come of what aspect so ever it be, thou must onely look upon,
that which is to come of what aspect so ever it be, thou must only look upon,
cst r-crq vbz pc-acp vvi pp-f r-crq n1 av av pn31 vbb, pns21 vmb av-j vvi p-acp,
(25) sermon (DIV2)
585
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9376
and consider as an help, and advantage to thee in thy work.
and Consider as an help, and advantage to thee in thy work.
cc vvi p-acp dt n1, cc n1 p-acp pno21 p-acp po21 n1.
(25) sermon (DIV2)
585
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9377
Dominus venturus the Lord will come speaks no more to me then this, to labour and sweat in his vineyard 'till he come.Dominus Coming the Lord will come speaks no more to me then this, to labour and sweat in his vineyard till he come.
fw-la fw-la dt n1 vmb vvi vvz dx dc p-acp pno11 av d, pc-acp vvi cc vvi p-acp po31 n1 p-acp pns31 vvb.
(25) sermon (DIV2)
585
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9378
All the daies of my appointed time, will I wait, saith Job. There is a time,
All the days of my appointed time, will I wait, Says Job. There is a time,
av-d dt n2 pp-f po11 j-vvn n1, vmb pns11 vvi, vvz n1. pc-acp vbz dt n1,
(25) sermon (DIV2)
585
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9379
and an appointed time, and appointed by a God of eternity, and I do not study to calculate,
and an appointed time, and appointed by a God of eternity, and I do not study to calculate,
cc dt j-vvn n1, cc vvn p-acp dt n1 pp-f n1, cc pns11 vdb xx vvi pc-acp vvi,
(25) sermon (DIV2)
585
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9380
or finde out the last minute of it;
or find out the last minute of it;
cc vvi av dt ord n1 pp-f pn31;
(25) sermon (DIV2)
585
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9381
but expectabo, I will wait, which is but a syllable, but of a large and spreading signification,
but expectabo, I will wait, which is but a syllable, but of a large and spreading signification,
cc-acp fw-la, pns11 vmb vvi, r-crq vbz p-acp dt n1, cc-acp pp-f dt j cc j-vvg n1,
(25) sermon (DIV2)
585
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9382
and takes in the whole duty of man:
and Takes in the Whole duty of man:
cc vvz p-acp dt j-jn n1 pp-f n1:
(25) sermon (DIV2)
585
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9383
For what is the life of a Christian but the expectation, the waiting for the coming of the Lord? David indeed desires to know his end and the measure of his dayes, but he doth not mean,
For what is the life of a Christian but the expectation, the waiting for the coming of the Lord? David indeed Desires to know his end and the measure of his days, but he does not mean,
c-acp r-crq vbz dt n1 pp-f dt njp p-acp dt n1, dt j-vvg p-acp dt n-vvg pp-f dt n1? np1 av vvz p-acp vvb po31 n1 cc dt n1 pp-f po31 n2, p-acp pns31 vdz xx vvi,
(25) sermon (DIV2)
585
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9384
so to calculate them, as Arithmeticians do, and to know a certain and determin'd number of them, not so to number them, as to tell them at his fingers ends, and say; This will be the last:
so to calculate them, as Arithmeticians do, and to know a certain and determined number of them, not so to number them, as to tell them At his fingers ends, and say; This will be the last:
av pc-acp vvi pno32, c-acp n2 vdb, cc pc-acp vvi dt j cc vvd n1 pp-f pno32, xx av pc-acp vvi pno32, p-acp pc-acp vvi pno32 p-acp po31 ng1 n2, cc vvi; d vmb vbi dt ord:
(25) sermon (DIV2)
585
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9385
but himself interprets himself, and hath well explained his own meaning in the last words, Let me know the measure of my dayes, that I may know how sraile I am, know, not exactly how many, but how few they be;
but himself interprets himself, and hath well explained his own meaning in the last words, Let me know the measure of my days, that I may know how sraile I am, know, not exactly how many, but how few they be;
p-acp px31 vvz px31, cc vhz av vvn po31 d n1 p-acp dt ord n2, vvb pno11 vvi dt n1 pp-f po11 n2, cst pns11 vmb vvi c-crq j pns11 vbm, vvb, xx av-j c-crq d, cc-acp c-crq d pns32 vbb;
(25) sermon (DIV2)
585
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9386
let me so measure them, that I may know and consider they are but few, that in this little time I may strive forward and make a way to eternity.
let me so measure them, that I may know and Consider they Are but few, that in this little time I may strive forward and make a Way to eternity.
vvb pno11 av vvi pno32, cst pns11 vmb vvi cc vvb pns32 vbr p-acp d, cst p-acp d j n1 pns11 vmb vvi av-j cc vvi dt n1 p-acp n1.
(25) sermon (DIV2)
585
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9387
This was the Arithmetick which he desired to have skill in. For it may seem a Paradox, but there is much truth in it;
This was the Arithmetic which he desired to have skill in. For it may seem a Paradox, but there is much truth in it;
d vbds dt n1 r-crq pns31 vvd pc-acp vhi n1 p-acp. p-acp pn31 vmb vvi dt n1, cc-acp pc-acp vbz d n1 p-acp pn31;
(25) sermon (DIV2)
585
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9388
Few men are so fully resolved of their mortality, as to know, Their dayes are few;
Few men Are so Fully resolved of their mortality, as to know, Their days Are few;
d n2 vbr av av-j vvn pp-f po32 n1, c-acp pc-acp vvi, po32 n2 vbr d;
(25) sermon (DIV2)
585
Page 326
9389
we can say indeed that we are but shadows, but the dreams of shadows, but bubbles,
we can say indeed that we Are but shadows, but the dreams of shadows, but bubbles,
pns12 vmb vvi av cst pns12 vbr p-acp n2, cc-acp dt n2 pp-f n2, cc-acp n2,
(25) sermon (DIV2)
585
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9390
but vapors, that we began to die before we were born, and in the womb did move and strive forward towards the gates of death,
but vapours, that we began to die before we were born, and in the womb did move and strive forward towards the gates of death,
cc-acp n2, cst pns12 vvd pc-acp vvi c-acp pns12 vbdr vvn, cc p-acp dt n1 vdd vvi cc vvi av-j p-acp dt n2 pp-f n1,
(25) sermon (DIV2)
585
Page 326
9391
and we think it no dispargement, because we speak to men of the same mould, who will say the same of themselves,
and we think it no dispargement, Because we speak to men of the same mould, who will say the same of themselves,
cc pns12 vvb pn31 dx n1, c-acp pns12 vvb p-acp n2 pp-f dt d n1, r-crq vmb vvi dt d pp-f px32,
(25) sermon (DIV2)
585
Page 326
9392
and lay to heart as little as we;
and lay to heart as little as we;
cc vvd p-acp n1 c-acp j c-acp pns12;
(25) sermon (DIV2)
585
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9393
for should we passe over Methusalems age a thousand times, yet when we were drawing even towards our end, we should be ready to conceive a possibility of a longer race,
for should we pass over Methuselah's age a thousand times, yet when we were drawing even towards our end, we should be ready to conceive a possibility of a longer raze,
c-acp vmd pns12 vvi p-acp npg1 n1 dt crd n2, av c-crq pns12 vbdr vvg av p-acp po12 n1, pns12 vmd vbi j pc-acp vvi dt n1 pp-f dt jc n1,
(25) sermon (DIV2)
585
Page 326
9394
and hope like the Sun to run the same compasse again, and though we die every day,
and hope like the Sun to run the same compass again, and though we die every day,
cc vvb av-j dt n1 pc-acp vvi dt d n1 av, cc cs pns12 vvb d n1,
(25) sermon (DIV2)
585
Page 326
9395
yet we are not so fully confirmed in this, that we shall ever die:
yet we Are not so Fully confirmed in this, that we shall ever die:
av pns12 vbr xx av av-j vvn p-acp d, cst pns12 vmb av vvi:
(25) sermon (DIV2)
585
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9396
Egregia res est condiscere mortem, saith Sen. The best art is the knowledge of our frailty, Egregia Rest est condiscere mortem, Says Sen. The best art is the knowledge of our frailty,
fw-la fw-la fw-la fw-la fw-la, vvz np1 dt js n1 vbz dt n1 pp-f po12 n1,
(25) sermon (DIV2)
585
Page 326
9397
and he must needs live well, who hath well learnt to die, and egregia res est condiscere adventum Domini, 'tis a most usefull thing to have learn't,
and he must needs live well, who hath well learned to die, and egregia Rest est condiscere adventum Domini, it's a most useful thing to have learnt,
cc pns31 vmb av vvi av, r-crq vhz av vvn pc-acp vvi, cc fw-la fw-la fw-la fw-la fw-la fw-la, pn31|vbz dt av-ds j n1 pc-acp vhi vvn,
(25) sermon (DIV2)
585
Page 326
9398
and well digested the coming of the Lord;
and well digested the coming of the Lord;
cc av vvn dt n-vvg pp-f dt n1;
(25) sermon (DIV2)
585
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9399
for we cannot take out this as we should, but we must be also perfect in those lessons which may make us fit to meet him, when he come:
for we cannot take out this as we should, but we must be also perfect in those Lessons which may make us fit to meet him, when he come:
c-acp pns12 vmbx vvi av d c-acp pns12 vmd, cc-acp pns12 vmb vbi av j p-acp d n2 r-crq vmb vvi pno12 vvi pc-acp vvi pno31, c-crq pns31 vvb:
(25) sermon (DIV2)
585
Page 326
9400
For the hour of his coming, that's lockt up in the treasuries of his wisdom,
For the hour of his coming, that's locked up in the treasuries of his Wisdom,
c-acp dt n1 pp-f po31 n-vvg, d|vbz vvn a-acp p-acp dt n2 pp-f po31 n1,
(25) sermon (DIV2)
585
Page 326
9401
and he hath left us no key to open it, that we might not so much as hope to finde it,
and he hath left us no key to open it, that we might not so much as hope to find it,
cc pns31 vhz vvn pno12 dx n1 pc-acp vvi pn31, cst pns12 vmd xx av av-d c-acp vvb pc-acp vvi pn31,
(25) sermon (DIV2)
585
Page 326
9402
and so mispend our thoughts in that which they cannot lay hold on, which should be fastened on the other, to advance and promote our duty:
and so misspend our thoughts in that which they cannot lay hold on, which should be fastened on the other, to advance and promote our duty:
cc av vvi po12 n2 p-acp d r-crq pns32 vmbx vvi vvb a-acp, r-crq vmd vbi vvn p-acp dt n-jn, pc-acp vvi cc vvi po12 n1:
(25) sermon (DIV2)
585
Page 326
9403
NONLATINALPHABET, fix that well, which is present, here layout all thy store, all the powers of thy soul,
, fix that well, which is present, Here layout all thy store, all the Powers of thy soul,
, vvb cst av, r-crq vbz j, av vvb d po21 n1, d dt n2 pp-f po21 n1,
(25) sermon (DIV2)
585
Page 326
9404
whil'st it is time, whil'st it is day, whil'st it is thy day, make ready for his coming.
whilst it is time, whilst it is day, whilst it is thy day, make ready for his coming.
cs pn31 vbz n1, cs pn31 vbz n1, cs pn31 vbz po21 n1, vvb j p-acp po31 n-vvg.
(25) sermon (DIV2)
585
Page 326
9405
For secondly, though it be in the future tense veniet he will come, though it lie hid, For secondly, though it be in the future tense Come he will come, though it lie hid,
p-acp ord, cs pn31 vbb p-acp dt j-jn n1 j-jn pns31 vmb vvi, cs pn31 n1 vvn,
(25) sermon (DIV2)
586
Page 326
9407
yet at this distance it looks upon us, and hath force enough in it self, to work that fear and caution in us, which the knowledge of the very houre peradventure might not do;
yet At this distance it looks upon us, and hath force enough in it self, to work that Fear and caution in us, which the knowledge of the very hour Peradventure might not do;
av p-acp d n1 pn31 vvz p-acp pno12, cc vhz n1 av-d p-acp pn31 n1, pc-acp vvi d n1 cc n1 p-acp pno12, r-crq dt n1 pp-f dt j n1 av vmd xx vdi;
(25) sermon (DIV2)
586
Page 326
9408
we say we beleeve it, and that is enough;
we say we believe it, and that is enough;
pns12 vvb pns12 vvb pn31, cc d vbz av-d;
(25) sermon (DIV2)
586
Page 326
9409
and some have given faith the preheminence above knowledge, and count the evidence we have by faith clearer and more convincing,
and Some have given faith the pre-eminence above knowledge, and count the evidence we have by faith clearer and more convincing,
cc d vhb vvn n1 dt n1 p-acp n1, cc vvb dt n1 pns12 vhb p-acp n1 jc cc av-dc j-vvg,
(25) sermon (DIV2)
586
Page 326
9410
then that we have by demonstration.
then that we have by demonstration.
av cst pns12 vhb p-acp n1.
(25) sermon (DIV2)
586
Page 326
9411
But if it were not, yet even that, which is but probable in other things doth prevail with us,
But if it were not, yet even that, which is but probable in other things does prevail with us,
p-acp cs pn31 vbdr xx, av av d, r-crq vbz p-acp j p-acp j-jn n2 vdz vvi p-acp pno12,
(25) sermon (DIV2)
586
Page 326
9412
and is as it were principium motus, the spring, and beginner of all motion to wards it;
and is as it were principium motus, the spring, and beginner of all motion to wards it;
cc vbz c-acp pn31 vbdr fw-la fw-la, dt n1, cc n1 pp-f d n1 p-acp n2 pn31;
(25) sermon (DIV2)
586
Page 327
9413
Lord, what Rhetorick? what commanding eloquence is there in that, which is but probable? nay, many times in that which is most improbable,
Lord, what Rhetoric? what commanding eloquence is there in that, which is but probable? nay, many times in that which is most improbable,
n1, r-crq n1? q-crq j-vvg n1 vbz a-acp p-acp d, r-crq vbz p-acp j? uh-x, d n2 p-acp d r-crq vbz av-ds j,
(25) sermon (DIV2)
586
Page 327
9414
if it carry any shew of probability with it? nay, if it do not, our ardent affections supply all deficiencies in the object,
if it carry any show of probability with it? nay, if it do not, our Ardent affections supply all deficiencies in the Object,
cs pn31 vvb d n1 pp-f n1 p-acp pn31? uh-x, cs pn31 vdb xx, po12 j n2 vvi d n2 p-acp dt n1,
(25) sermon (DIV2)
586
Page 327
9415
and hurry us along to do that, which when the heat is over, we could easily see, could not be done? how doth love carry us,
and hurry us along to do that, which when the heat is over, we could Easily see, could not be done? how does love carry us,
cc vvb pno12 a-acp pc-acp vdi d, r-crq c-crq dt n1 vbz a-acp, pns12 vmd av-j vvi, vmd xx vbi vdn? q-crq vdz n1 vvi pno12,
(25) sermon (DIV2)
586
Page 327
9416
as it were on the wing, to lay hold of that, which we must needs know, is out of our reach, it is but probable, that industry will make us rich;
as it were on the wing, to lay hold of that, which we must needs know, is out of our reach, it is but probable, that industry will make us rich;
c-acp pn31 vbdr p-acp dt n1, pc-acp vvi n1 pp-f d, r-crq pns12 vmb av vvi, vbz av pp-f po12 n1, pn31 vbz p-acp j, cst n1 vmb vvi pno12 j;
(25) sermon (DIV2)
586
Page 327
9417
how do we toyle and sweat? It is probable that flattery will lift us up on high,
how do we toil and sweat? It is probable that flattery will lift us up on high,
q-crq vdb pns12 vvi cc n1? pn31 vbz j cst n1 vmb vvi pno12 a-acp p-acp j,
(25) sermon (DIV2)
586
Page 327
9418
& to make our selves little, will make us great;
& to make our selves little, will make us great;
cc pc-acp vvi po12 n2 j, vmb vvi pno12 j;
(25) sermon (DIV2)
586
Page 327
9419
Lord how do we strive to mishape, and disguise, and contract our selves? what dwarfs? what minims will we appear? how do we call contumeli's favours,
Lord how do we strive to mishap, and disguise, and contract our selves? what dwarfs? what minims will we appear? how do we call contumeli's favours,
n1 q-crq vdb pns12 vvb pc-acp vvi, cc n1, cc vvb po12 n2? q-crq ng1? q-crq n2 vmb pns12 vvi? q-crq vdb pns12 vvb ng1 n2,
(25) sermon (DIV2)
586
Page 327
9420
and feed on injuries, onely because we are old that Potentates will make them Lords, that make themselves their slaves? probability is the hand, that turns every wheel, the intelligence which moves every sphere, and every man in it.
and feed on injuries, only Because we Are old that Potentates will make them lords, that make themselves their slaves? probability is the hand, that turns every wheel, the intelligence which moves every sphere, and every man in it.
cc vvi p-acp n2, av-j c-acp pns12 vbr j cst n2 vmb vvi pno32 n2, cst vvb px32 po32 n2? n1 vbz dt n1, cst vvz d n1, dt n1 r-crq vvz d n1, cc d n1 p-acp pn31.
(25) sermon (DIV2)
586
Page 327
9421
Hearken to the busie noise of all the world;
Harken to the busy noise of all the world;
vvb p-acp dt j n1 pp-f d dt n1;
(25) sermon (DIV2)
586
Page 327
9422
Behold the hollow eye, the pale, and careful countenance, the speaking and negotiating eye, and the active hand;
Behold the hollow eye, the pale, and careful countenance, the speaking and negotiating eye, and the active hand;
vvb dt j-jn n1, dt j, cc j n1, dt vvg cc vvg n1, cc dt j n1;
(25) sermon (DIV2)
586
Page 327
9423
see men digging sweating, travelling, shouldring, and treading one another under foot, and if you would know what works all this? Behold it is nothing,
see men digging sweating, traveling, shouldering, and treading one Another under foot, and if you would know what works all this? Behold it is nothing,
vvb n2 vvg j-vvg, vvg, n-vvg, cc vvg pi j-jn p-acp n1, cc cs pn22 vmd vvi r-crq vvz d d? vvb pn31 vbz pix,
(25) sermon (DIV2)
586
Page 327
9424
but that which hangs in Futurition, that which is but probable, and uncertain!
but that which hangs in Futurition, that which is but probable, and uncertain!
cc-acp cst r-crq vvz p-acp n1, cst r-crq vbz p-acp j, cc j!
(25) sermon (DIV2)
586
Page 327
9425
And if probability have such power, and force in other things, why should it not in this, especially the evidence being so faire,
And if probability have such power, and force in other things, why should it not in this, especially the evidence being so fair,
cc cs n1 vhb d n1, cc vvi p-acp j-jn n2, q-crq vmd pn31 xx p-acp d, av-j dt n1 vbg av j,
(25) sermon (DIV2)
586
Page 327
9426
and cleer, that it is impossible to finde out, or set up any better against it, which might raise any doubting in us,
and clear, that it is impossible to find out, or Set up any better against it, which might raise any doubting in us,
cc j, cst pn31 vbz j pc-acp vvi av, cc vvd a-acp d jc p-acp pn31, r-crq vmd vvi d vvg p-acp pno12,
(25) sermon (DIV2)
586
Page 327
9488
then Heaven it self, nor will they part with one vanity, nor bid the devil avoid,
then Heaven it self, nor will they part with one vanity, nor bid the Devil avoid,
cs n1 pn31 n1, ccx vmb pns32 vvi p-acp crd n1, ccx vvb dt n1 vvi,
(25) sermon (DIV2)
589
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9427
and make us disbeleeve it, to a true Beleever Dominus veniet, the Lord will come, is enough,
and make us Disbelieve it, to a true Believer Dominus Come, the Lord will come, is enough,
cc vvb pno12 j pn31, p-acp dt j n1 fw-la j-jn, dt n1 vmb vvi, vbz av-d,
(25) sermon (DIV2)
586
Page 327
9428
nor need he seek any further, a further inquirie, to be assured of the time, is but inquieta inertia, a troublesom sloth and busie negligence,
nor need he seek any further, a further inquiry, to be assured of the time, is but inquieta inertia, a troublesome sloth and busy negligence,
ccx vvb pns31 vvb d av-jc, dt jc n1, pc-acp vbi vvn pp-f dt n1, vbz p-acp fw-la fw-la, dt j n1 cc j n1,
(25) sermon (DIV2)
586
Page 327
9429
like Ixions wheel, to turn us about, where we shall never fasten and rest, but be circled about in a giddie, and uneffective motion.
like Ixions wheel, to turn us about, where we shall never fasten and rest, but be circled about in a giddy, and uneffective motion.
av-j npg1 vvi, pc-acp vvi pno12 p-acp, c-crq pns12 vmb av-x vvi cc vvi, cc-acp vbi vvn a-acp p-acp dt j, cc j n1.
(25) sermon (DIV2)
586
Page 327
9430
Thirdly, the knowledge of the very hour can be of no use at all to forward and carry on that, which we are now to do; Thirdly, the knowledge of the very hour can be of no use At all to forward and carry on that, which we Are now to do;
ord, dt n1 pp-f dt j n1 vmb vbi pp-f dx n1 p-acp d p-acp j cc vvi p-acp d, r-crq pns12 vbr av pc-acp vdi;
(25) sermon (DIV2)
587
Page 327
9431
non prodest scire, sed metuere futura, saith Tull. to know that which is to come, is of no use, but to fear it;non profits Scire, sed metuere futura, Says Tull. to know that which is to come, is of no use, but to Fear it;
fw-fr j n1, fw-la fw-la fw-la, vvz np1 pc-acp vvi d r-crq vbz pc-acp vvi, vbz pp-f dx n1, cc-acp pc-acp vvi pn31;
(25) sermon (DIV2)
587
Page 327
9432
for if I know it and not fear it, I do but look upon it as to come,
for if I know it and not Fear it, I do but look upon it as to come,
c-acp cs pns11 vvb pn31 cc xx vvi pn31, pns11 vdb p-acp vvi p-acp pn31 p-acp pc-acp vvi,
(25) sermon (DIV2)
587
Page 327
9433
and that doth but leave us setled in our lees, leaves the covetous in the mine, the revenger in his wrath, the wanton in the strumpets armes;
and that does but leave us settled in our lees, leaves the covetous in the mine, the revenger in his wrath, the wanton in the strumpets arms;
cc d vdz p-acp vvi pno12 vvn p-acp po12 n2, vvz dt j p-acp dt png11, dt n1 p-acp po31 n1, dt j-jn p-acp dt ng1 n2;
(25) sermon (DIV2)
587
Page 327
9434
if we confesse he will come, and are not startled, what a poor squib would that be,
if we confess he will come, and Are not startled, what a poor squib would that be,
cs pns12 vvb pns31 vmb vvi, cc vbr xx vvn, r-crq dt j n1 vmd d vbi,
(25) sermon (DIV2)
587
Page 327
9435
if we should be told, he would come, and come at such an hour:
if we should be told, he would come, and come At such an hour:
cs pns12 vmd vbi vvn, pns31 vmd vvi, cc vvb p-acp d dt n1:
(25) sermon (DIV2)
587
Page 327
9436
But then what a long hour should we make it? how should we extend and thrust it back to all eternity? yet a little sleep, a little stumber;
But then what a long hour should we make it? how should we extend and thrust it back to all eternity? yet a little sleep, a little stumber;
cc-acp av q-crq dt j n1 vmd pns12 vvi pn31? q-crq vmd pns12 vvi cc vvi pn31 av p-acp d n1? av dt j n1, dt j n1;
(25) sermon (DIV2)
587
Page 327
9437
for poverty is in arms, and coming, but not yet come; yet let me grinde the poor, saith the oppressor; for poverty is in arms, and coming, but not yet come; yet let me grind the poor, Says the oppressor;
p-acp n1 vbz p-acp n2, cc vvg, cc-acp xx av vvn; av vvb pno11 vvi dt j, vvz dt n1;
(25) sermon (DIV2)
587
Page 328
9438
yet let me crown my self with roses, saith the luxurious; yet a little more dalliance saith the wanton;
yet let me crown my self with roses, Says the luxurious; yet a little more dalliance Says the wanton;
av vvb pno11 vvi po11 n1 p-acp n2, vvz dt j; av dt j dc n1 vvz dt j-jn;
(25) sermon (DIV2)
587
Page 328
9439
yet let me boast in mischief, saith the man of power;
yet let me boast in mischief, Says the man of power;
av vvb pno11 vvi p-acp n1, vvz dt n1 pp-f n1;
(25) sermon (DIV2)
587
Page 328
9440
for whil'st we consider things in the future, fit ut illud futurum semper sit futurum, imo fortassis nunquam futurum, saith the Father, that which is to come will be alwayes to come,
for whilst we Consider things in the future, fit ut illud Future semper sit Future, imo Fortassis Never Future, Says the Father, that which is to come will be always to come,
c-acp cs pns12 vvb n2 p-acp dt j-jn, vvb fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, vvz dt n1, cst r-crq vbz pc-acp vvi vmb vbi av pc-acp vvi,
(25) sermon (DIV2)
587
Page 328
9441
nay, peradventure we shall think at last, that it will never come; All futures are contingents with us, and at last are nothing.
nay, Peradventure we shall think At last, that it will never come; All futures Are contingents with us, and At last Are nothing.
uh-x, av pns12 vmb vvi p-acp ord, cst pn31 vmb av-x vvi; d ng1-jn vbr n2 p-acp pno12, cc p-acp ord vbr pix.
(25) sermon (DIV2)
587
Page 328
9442
The time flies away and will not stay its course, neither for the delaier, nor the uncautelous,
The time flies away and will not stay its course, neither for the delaier, nor the uncautelous,
dt n1 vvz av cc vmb xx vvi po31 n1, av-dx p-acp dt n1, ccx dt j,
(25) sermon (DIV2)
587
Page 328
9443
and therefore our Lord who knows what is sufficient and best for us would not let us know any more, quod à Christo discitur totum est, that which he hath taught us is all, that we can learn,
and Therefore our Lord who knows what is sufficient and best for us would not let us know any more, quod à Christ discitur totum est, that which he hath taught us is all, that we can Learn,
cc av po12 n1 r-crq vvz r-crq vbz j cc js p-acp pno12 vmd xx vvi pno12 vvi d dc, fw-la fw-fr fw-la fw-la fw-la fw-la, cst r-crq pns31 vhz vvn pno12 vbz av-d, cst pns12 vmb vvi,
(25) sermon (DIV2)
587
Page 328
9444
if it would add but one cubit to our stature, and growth in grace, he would have left it behind, written in the fairest character,
if it would add but one cubit to our stature, and growth in grace, he would have left it behind, written in the Fairest character,
cs pn31 vmd vvi p-acp crd n1 p-acp po12 n1, cc n1 p-acp n1, pns31 vmd vhi vvn pn31 a-acp, vvn p-acp dt js n1,
(25) sermon (DIV2)
587
Page 328
9445
but it is hid from our eyes, for our advantage, that by the doubtful and pendulous expectation of the hour, our faith might be put to the trial,
but it is hid from our eyes, for our advantage, that by the doubtful and pendulous expectation of the hour, our faith might be put to the trial,
cc-acp pn31 vbz vvn p-acp po12 n2, p-acp po12 n1, cst p-acp dt j cc j n1 pp-f dt n1, po12 n1 vmd vbi vvn p-acp dt n1,
(25) sermon (DIV2)
587
Page 328
9446
whether it be a languishing dead faith, or fides armata, a faith in armes, and upon its watch, ut semper diem observemus, dum semper ignoramus, that whil'st we know not,
whither it be a languishing dead faith, or fides armata, a faith in arms, and upon its watch, ut semper diem observemus, dum semper ignoramus, that whilst we know not,
cs pn31 vbb dt j-vvg j n1, cc fw-la fw-la, dt n1 p-acp n2, cc p-acp po31 n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, cst cs pns12 vvb xx,
(25) sermon (DIV2)
587
Page 328
9447
when 'twill be, it may present it self unto us every moment, to affront, and awe us in every motion,
when it'll be, it may present it self unto us every moment, to affront, and awe us in every motion,
c-crq pn31|vmb vbi, pn31 vmb vvi pn31 n1 p-acp pno12 d n1, pc-acp vvi, cc vvi pno12 p-acp d n1,
(25) sermon (DIV2)
587
Page 328
9448
and be as our task-master to over-see us, and binde us to our duty that we may fulfill our work, and work out our salvation with fear and trembling, that our whole life may be as the vigils,
and be as our taskmaster to oversee us, and bind us to our duty that we may fulfil our work, and work out our salvation with Fear and trembling, that our Whole life may be as the vigils,
cc vbb p-acp po12 n1 p-acp j pno12, cc vvb pno12 p-acp po12 n1 cst pns12 vmb vvi po12 n1, cc n1 av po12 n1 p-acp n1 cc j-vvg, cst po12 j-jn n1 vmb vbi p-acp dt n2,
(25) sermon (DIV2)
587
Page 328
9449
and Eve, and the houre of his coming, the first houre of an everlasting Holy-day.
and Eve, and the hour of his coming, the First hour of an everlasting Holiday.
cc n1, cc dt n1 pp-f po31 n-vvg, dt ord n1 pp-f dt j n1.
(25) sermon (DIV2)
587
Page 328
9450
Lastly, there is no reason why it should be known, neither in respect of the good, nor of the evil;
Lastly, there is no reason why it should be known, neither in respect of the good, nor of the evil;
ord, pc-acp vbz dx n1 c-crq pn31 vmd vbi vvn, av-dx p-acp n1 pp-f dt j, ccx pp-f dt j-jn;
(25) sermon (DIV2)
588
Page 328
9451
for the good, satis est illis credere, it is enough for them that they beleeve;
for the good, satis est illis Believe, it is enough for them that they believe;
p-acp dt j, fw-la fw-la fw-la fw-la, pn31 vbz av-d p-acp pno32 cst pns32 vvb;
(25) sermon (DIV2)
588
Page 328
9452
they walk by faith, saith the Apostle, and in their way behold the promises, and comminations of the he Lord,
they walk by faith, Says the Apostle, and in their Way behold the promises, and comminations of the he Lord,
pns32 vvb p-acp n1, vvz dt n1, cc p-acp po32 n1 vvi dt n2, cc n2 pp-f dt pns31 n1,
(25) sermon (DIV2)
588
Page 328
9453
and in them as in a glasse behold heaven, and hell, the horrour of the one,
and in them as in a glass behold heaven, and hell, the horror of the one,
cc p-acp pno32 c-acp p-acp dt n1 vvb n1, cc n1, dt n1 pp-f dt crd,
(25) sermon (DIV2)
588
Page 328
9454
and the glory of the other;
and the glory of the other;
cc dt n1 pp-f dt j-jn;
(25) sermon (DIV2)
588
Page 328
9455
and this sight of the object, which they have by the eye of faith, is as powerful to work in them obedience,
and this sighed of the Object, which they have by the eye of faith, is as powerful to work in them Obedience,
cc d n1 pp-f dt n1, r-crq pns32 vhb p-acp dt n1 pp-f n1, vbz a-acp j pc-acp vvi p-acp pno32 n1,
(25) sermon (DIV2)
588
Page 328
9456
as if Heaven it self should fly open, and discover all unto them:
as if Heaven it self should fly open, and discover all unto them:
c-acp cs n1 pn31 n1 vmd vvi j, cc vvi d p-acp pno32:
(25) sermon (DIV2)
588
Page 328
9457
to the true beleever Christus venturus, Christ to come, and Christ now coming in the clouds, are in effect, but one object;
to the true believer Christus Coming, christ to come, and christ now coming in the Clouds, Are in Effect, but one Object;
p-acp dt j n1 fw-la fw-la, np1 pc-acp vvi, cc np1 av vvg p-acp dt n2, vbr p-acp n1, cc-acp crd n1;
(25) sermon (DIV2)
588
Page 328
9458
for Faith sees plainly the one, in the other, the last hour, in the first, the World at an end, in the prediction.
for Faith sees plainly the one, in the other, the last hour, in the First, the World At an end, in the prediction.
p-acp n1 vvz av-j dt crd, p-acp dt n-jn, dt ord n1, p-acp dt ord, dt n1 p-acp dt n1, p-acp dt n1.
(25) sermon (DIV2)
588
Page 328
9459
But to Evil, and wicked men, to men, who harden themselves in sin, no evidence is cleer enough,
But to Evil, and wicked men, to men, who harden themselves in since, no evidence is clear enough,
cc-acp p-acp n-jn, cc j n2, p-acp n2, r-crq vvb px32 p-acp n1, av-dx n1 vbz j av-d,
(25) sermon (DIV2)
589
Page 328
9460
and light it self is darknesse:
and Light it self is darkness:
cc vvi pn31 n1 vbz n1:
(25) sermon (DIV2)
589
Page 328
9461
what they naturally know, and what they can preach unto themselves, in that thy corrupt themselves,
what they naturally know, and what they can preach unto themselves, in that thy corrupt themselves,
r-crq pns32 av-j vvb, cc r-crq pns32 vmb vvi p-acp px32, p-acp d po21 j px32,
(25) sermon (DIV2)
589
Page 328
9462
and give their senses leave to lead them to all uncleannesse, whilst reason which should command, is put behinde, and never hearkned to;
and give their Senses leave to led them to all uncleanness, while reason which should command, is put behind, and never hearkened to;
cc vvi po32 n2 vvb pc-acp vvi pno32 p-acp d n1, cs n1 r-crq vmd vvi, vbz vvn a-acp, cc av-x vvd p-acp;
(25) sermon (DIV2)
589
Page 329
9463
are as bruit Beasts in spite of all they have of man within them;
Are as bruit Beasts in spite of all they have of man within them;
vbr p-acp n1 n2 p-acp n1 pp-f d pns32 vhb pp-f n1 p-acp pno32;
(25) sermon (DIV2)
589
Page 329
9464
and if they beleeve his coming, and will not turn back and bow, and obey their Reason, they would remain the same beasts or worse,
and if they believe his coming, and will not turn back and bow, and obey their Reason, they would remain the same beasts or Worse,
cc cs pns32 vvb po31 n-vvg, cc vmb xx vvi av cc n1, cc vvi po32 n1, pns32 vmd vvi dt d n2 cc av-jc,
(25) sermon (DIV2)
589
Page 329
9465
though they knew the very hour of his coming. After all those judgements Pharaoh was still the same, after the rivers turned into blood,
though they knew the very hour of his coming. After all those Judgments Pharaoh was still the same, After the Rivers turned into blood,
cs pns32 vvd dt j n1 pp-f po31 n-vvg. p-acp d d n2 np1 vbds av dt d, c-acp dt n2 vvn p-acp n1,
(25) sermon (DIV2)
589
Page 329
9466
after frogs and lice, after the plague on man and beast, after every plague which came thick,
After frogs and lice, After the plague on man and beast, After every plague which Come thick,
c-acp n2 cc n1, p-acp dt n1 p-acp n1 cc n1, p-acp d n1 r-crq vvd j,
(25) sermon (DIV2)
589
Page 329
9489
though they knew the very houre, (I might say) though they now saw him coming in the clouds;
though they knew the very hour, (I might say) though they now saw him coming in the Clouds;
cs pns32 vvd dt j n1, (pns11 vmd vvi) cs pns32 av vvd pno31 vvg p-acp dt n2;
(25) sermon (DIV2)
589
Page 329
9467
as line upon line, precept upon precept, after all these, the effect and conclusion was, Pharaoh hardned his heart, was Pharaoh still, the same Tyrant till he was drowned in the Red-sea:
as line upon line, precept upon precept, After all these, the Effect and conclusion was, Pharaoh hardened his heart, was Pharaoh still, the same Tyrant till he was drowned in the Red sea:
c-acp n1 p-acp n1, n1 p-acp n1, p-acp d d, dt n1 cc n1 vbds, np1 vvn po31 n1, vbds np1 av, dt d n1 c-acp pns31 vbds vvn p-acp dt np1:
(25) sermon (DIV2)
589
Page 329
9468
Balaam though the Asse forbad his folly, and the Angel forbad it, though the sword was drawn against him, balaam though the Ass forbade his folly, and the Angel forbade it, though the sword was drawn against him,
np1 cs dt n1 vvd po31 n1, cc dt n1 vvd pn31, cs dt n1 vbds vvn p-acp pno31,
(25) sermon (DIV2)
589
Page 329
9469
and brandisht in his very face, that he bowed on the ground, and fell flat on his face,
and brandished in his very face, that he bowed on the ground, and fell flat on his face,
cc j-vvn p-acp po31 j n1, cst pns31 vvd p-acp dt n1, cc vvd av-j p-acp po31 n1,
(25) sermon (DIV2)
589
Page 329
9470
yet he rose again, and took courage to betray the Israelites, to that sin, with the Midianitish women, which brought a curse vpon them,
yet he rose again, and took courage to betray the Israelites, to that since, with the Midianitish women, which brought a curse upon them,
av pns31 vvd av, cc vvd n1 pc-acp vvi dt np2, p-acp d n1, p-acp dt j n2, r-crq vvd dt n1 p-acp pno32,
(25) sermon (DIV2)
589
Page 329
9471
and death upon himself, for he was slain for it with the sword. Exod. 31.8.
and death upon himself, for he was slave for it with the sword. Exod 31.8.
cc n1 p-acp px31, c-acp pns31 vbds vvn p-acp pn31 p-acp dt n1. np1 crd.
(25) sermon (DIV2)
589
Page 329
9472
what evidence can prevail with, what terrour can move a wicked man, hardned in his sin? who knows well enough,
what evidence can prevail with, what terror can move a wicked man, hardened in his since? who knows well enough,
q-crq n1 vmb vvi p-acp, r-crq n1 vmb vvi dt j n1, vvn p-acp po31 n1? q-crq vvz av av-d,
(25) sermon (DIV2)
589
Page 329
9473
and can draw the picture of Christ coming, and look upon it, and study to forget it,
and can draw the picture of christ coming, and look upon it, and study to forget it,
cc vmb vvi dt n1 pp-f np1 vvg, cc vvb p-acp pn31, cc vvb pc-acp vvi pn31,
(25) sermon (DIV2)
589
Page 329
9474
and then put on an ignorance of his own knowledge;
and then put on an ignorance of his own knowledge;
cc av vvd p-acp dt n1 pp-f po31 d n1;
(25) sermon (DIV2)
589
Page 329
9475
and though he know, he will, yet perswade himself, he will not come, and he that can thus stand out against his own knowledge in the one, may be as daring and resolute in the other,
and though he know, he will, yet persuade himself, he will not come, and he that can thus stand out against his own knowledge in the one, may be as daring and resolute in the other,
cc cs pns31 vvb, pns31 vmb, av vvi px31, pns31 vmb xx vvi, cc pns31 cst vmb av vvi av p-acp po31 d n1 p-acp dt pi, vmb vbi c-acp vvg cc j p-acp dt n-jn,
(25) sermon (DIV2)
589
Page 329
9476
and venture on, though Hell it self should open her mouth against him, and breath vengeance in his face;
and venture on, though Hell it self should open her Mouth against him, and breath vengeance in his face;
cc vvi a-acp, cs n1 pn31 n1 vmd vvi po31 n1 p-acp pno31, cc n1 n1 p-acp po31 n1;
(25) sermon (DIV2)
589
Page 329
9477
for howsoever we pretend ignorance, yet the most of the sins which we commit, we commit against our knowledge.
for howsoever we pretend ignorance, yet the most of the Sins which we commit, we commit against our knowledge.
c-acp c-acp pns12 vvb n1, av dt ds pp-f dt n2 r-crq pns12 vvb, pns12 vvb p-acp po12 n1.
(25) sermon (DIV2)
589
Page 329
9478
Tell the foolish man, that the lips of the Harlot will bit like a Cockatrice, he knows it well enough, and yet will kisse them;
Tell the foolish man, that the lips of the Harlot will bit like a Cockatrice, he knows it well enough, and yet will kiss them;
np1 dt j n1, cst dt n2 pp-f dt n1 vmb n1 av-j dt n1, pns31 vvz pn31 av av-d, cc av vmb vvi pno32;
(25) sermon (DIV2)
589
Page 329
9479
tell the intemperate, that wine is a mocker, he will taste, though he know he shall be deceived:
tell the intemperate, that wine is a mocker, he will taste, though he know he shall be deceived:
vvb dt j, cst n1 vbz dt n1, pns31 vmb vvi, cs pns31 vvb pns31 vmb vbi vvn:
(25) sermon (DIV2)
589
Page 329
9480
the cruel oppressor will say, and sigh it out, that the Lord is his God; and yet eat up his people, as he eats bread;
the cruel oppressor will say, and sighs it out, that the Lord is his God; and yet eat up his people, as he eats bred;
dt j n1 vmb vvi, cc vvb pn31 av, cst dt n1 vbz po31 n1; cc av vvb a-acp po31 n1, c-acp pns31 vvz n1;
(25) sermon (DIV2)
589
Page 329
9481
who knows not that we must do to others, as we would have others do to us,
who knows not that we must do to Others, as we would have Others do to us,
r-crq vvz xx cst pns12 vmb vdi p-acp n2-jn, c-acp pns12 vmd vhi ng2-jn vdb p-acp pno12,
(25) sermon (DIV2)
589
Page 329
9482
and yet how many are there (I may ask the question) that make it good in practice? who knows not what his duty is,
and yet how many Are there (I may ask the question) that make it good in practice? who knows not what his duty is,
cc av c-crq d vbr a-acp (pns11 vmb vvi dt n1) cst vvb pn31 j p-acp n1? q-crq vvz xx r-crq po31 n1 vbz,
(25) sermon (DIV2)
589
Page 329
9483
and that the wages of sin is death? and yet how many seek it out,
and that the wages of since is death? and yet how many seek it out,
cc cst dt n2 pp-f n1 vbz n1? cc av c-crq d vvb pn31 av,
(25) sermon (DIV2)
589
Page 329
9484
and are willing to to travail with it, though they die in the birth? cannot the thought of judgement move us,
and Are willing to to travail with it, though they die in the birth? cannot the Thought of judgement move us,
cc vbr j p-acp pc-acp vvi p-acp pn31, cs pns32 vvb p-acp dt n1? vmbx dt n1 pp-f n1 vvb pno12,
(25) sermon (DIV2)
589
Page 329
9485
and will the knowledge of a certain houre awake us? will the hardned sinner cleave to his sin,
and will the knowledge of a certain hour awake us? will the hardened sinner cleave to his since,
cc vmb dt n1 pp-f dt j n1 vvb pno12? vmb dt j-vvn n1 vvb p-acp po31 n1,
(25) sermon (DIV2)
589
Page 329
9486
though he know the Lord is coming, and will he let it go and fling it from him,
though he know the Lord is coming, and will he let it go and fling it from him,
cs pns31 vvb dt n1 vbz vvg, cc vmb pns31 vvi pn31 vvi cc vvi pn31 p-acp pno31,
(25) sermon (DIV2)
589
Page 329
9487
if the set determined houre were upon record? No: they wax worse, and worse saith the Apostle, earth is a fairer place to them,
if the Set determined hour were upon record? No: they wax Worse, and Worse Says the Apostle, earth is a Fairer place to them,
cs dt n1 vvd n1 vbdr p-acp n1? uh-dx: pns32 vvb av-jc, cc jc vvz dt n1, n1 vbz dt jc n1 p-acp pno32,
(25) sermon (DIV2)
589
Page 329
9490
For wilt not thou beleeve God, when he comes as neer thee, as in wisdom he can,
For wilt not thou believe God, when he comes as near thee, as in Wisdom he can,
c-acp vm2 xx pns21 vvi np1, c-crq pns31 vvz a-acp av-j pno21, c-acp p-acp n1 pns31 vmb,
(25) sermon (DIV2)
589
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9491
and his pure Essence, and Infinite Majesty will suffer? and art thou assured thou shalt believe him,
and his pure Essence, and Infinite Majesty will suffer? and art thou assured thou shalt believe him,
cc po31 j n1, cc j n1 vmb vvi? cc vb2r pns21 vvd pns21 vm2 vvi pno31,
(25) sermon (DIV2)
589
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9492
if he would please to come so neere, as thy sick Fancy would draw him? Indeed this is but aegri somnium, the dreame of a sick,
if he would please to come so near, as thy sick Fancy would draw him? Indeed this is but Sick Somnium, the dream of a sick,
cs pns31 vmd vvi pc-acp vvi av av-j, c-acp po21 j n1 vmd vvi pno31? np1 d vbz p-acp fw-la fw-la, dt n1 pp-f dt j,
(25) sermon (DIV2)
589
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9493
and ill affected mind, that complaines of want of Light, when it shines in thy face,
and ill affected mind, that complains of want of Light, when it shines in thy face,
cc av-jn vvn n1, cst vvz pp-f n1 pp-f n1, c-crq pn31 vvz p-acp po21 n1,
(25) sermon (DIV2)
589
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9494
for that Information which we so long for, we cannot have, or if we could, it would work no more Miracles,
for that Information which we so long for, we cannot have, or if we could, it would work no more Miracles,
c-acp cst n1 r-crq pns12 av av-j p-acp, pns12 vmbx vhb, cc cs pns12 vmd, pn31 vmd vvi av-dx dc n2,
(25) sermon (DIV2)
589
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then that doth, which we already have, but leave us the same Lethargiques, which we were; in a word;
then that does, which we already have, but leave us the same Lethargics, which we were; in a word;
av cst vdz, r-crq pns12 av vhb, cc-acp vvb pno12 av d n2, r-crq pns12 vbdr; p-acp dt n1;
(25) sermon (DIV2)
589
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9496
if his doctrine will not move us, the Knowledge (which hee will not Teach) will have little force,
if his Doctrine will not move us, the Knowledge (which he will not Teach) will have little force,
cs po31 n1 vmb xx vvi pno12, dt n1 (r-crq pns31 vmb xx vvi) vmb vhi j n1,
(25) sermon (DIV2)
589
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9497
and though it were written in Capitall Letters, at such a time, and such a day,
and though it were written in Capital Letters, At such a time, and such a day,
cc cs pn31 vbdr vvn p-acp j n2, p-acp d dt n1, cc d dt n1,
(25) sermon (DIV2)
589
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9498
and in such an Houre, the Lord will come, we should sleep on as securely as before,
and in such an Hour, the Lord will come, we should sleep on as securely as before,
cc p-acp d dt n1, dt n1 vmb vvi, pns12 vmd vvi a-acp c-acp av-j c-acp a-acp,
(25) sermon (DIV2)
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and never awake from this Death in sinne till the last Trump. To look once more upon the Non nostis horam, and so conclude:
and never awake from this Death in sin till the last Trump. To look once more upon the Non Nostis horam, and so conclude:
cc av-x vvb p-acp d n1 p-acp n1 p-acp dt ord n1. pc-acp vvi a-acp av-dc p-acp dt fw-fr fw-la fw-la, cc av vvi:
(25) sermon (DIV2)
589
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and we may learn even from our Ignorance of the Hour, thus much;
and we may Learn even from our Ignorance of the Hour, thus much;
cc pns12 vmb vvi av p-acp po12 n1 pp-f dt n1, av av-d;
(25) sermon (DIV2)
590
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9501
That as his coming is uncertaine, so it will be sudden, as we cannot know when he will come,
That as his coming is uncertain, so it will be sudden, as we cannot know when he will come,
cst p-acp po31 n-vvg vbz j, av pn31 vmb vbi j, c-acp pns12 vmbx vvi c-crq pns31 vmb vvi,
(25) sermon (DIV2)
590
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so he will come, when we doe not think on't;
so he will come, when we do not think oned;
av pns31 vmb vvi, c-crq pns12 vdb xx vvi p-acp|pn31;
(25) sermon (DIV2)
590
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cum Totius mundi motu, cum horrore orbis, cum planctu omnium, si non Christianorum, saith Tert. with the shaking of the whole world, with the Horror and amazement of the Universe, every man howling, cum Totius mundi motu, cum horror Orbis, cum planctu omnium, si non Christians, Says Tert with the shaking of the Whole world, with the Horror and amazement of the Universe, every man howling,
fw-la fw-la fw-la fw-la, fw-la n1 fw-la, fw-la fw-la fw-la, fw-la fw-fr np1, vvz np1 p-acp dt n-vvg pp-f dt j-jn n1, p-acp dt n1 cc n1 pp-f dt n1, d n1 vvg,
(25) sermon (DIV2)
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9504
and lamenting, but those few, that little flock, which did waite for his coming.
and lamenting, but those few, that little flock, which did wait for his coming.
cc vvg, cc-acp d d, cst j n1, r-crq vdd vvi p-acp po31 n-vvg.
(25) sermon (DIV2)
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It is presented to us in three resemblances. 1. Of Travell coming upon a Woman with Child.
It is presented to us in three resemblances. 1. Of Travel coming upon a Woman with Child.
pn31 vbz vvn p-acp pno12 p-acp crd n2. crd pp-f vvb vvg p-acp dt n1 p-acp n1.
(25) sermon (DIV2)
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2. Of a Thief in the night; and 3ly, Of a snare. Now the Woman talks, and is cheerfull; 2. Of a Thief in the night; and 3ly, Of a snare. Now the Woman talks, and is cheerful;
crd pp-f dt n1 p-acp dt n1; cc j, pp-f dt n1. av dt n1 vvz, cc vbz j;
(25) sermon (DIV2)
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9507
now she layeth her hands to the spindle, and her hands hold the distaffe, and now she groanes,
now she Layeth her hands to the spindle, and her hands hold the distaff, and now she groans,
av pns31 vvz po31 n2 p-acp dt n1, cc po31 n2 vvb dt n1, cc av pns31 vvz,
(25) sermon (DIV2)
590
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9508
Now the Mammonist locks his God up in his chest, layes him down to sleep, and dreams of nothing else:
Now the Mammonist locks his God up in his chest, lays him down to sleep, and dreams of nothing Else:
av dt np1 vvz po31 n1 a-acp p-acp po31 n1, vvz pno31 a-acp pc-acp vvi, cc n2 pp-f pix av:
(25) sermon (DIV2)
590
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9509
and now the Thief breaks in and spoils him. Now our feet are at liberty, and we walke at large;
and now the Thief breaks in and spoils him. Now our feet Are At liberty, and we walk At large;
cc av dt n1 vvz p-acp cc vvz pno31. av po12 n2 vbr p-acp n1, cc pns12 vvb p-acp j;
(25) sermon (DIV2)
590
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9510
walk on pleasantly, as in faire places; Now the bitterness of Death is past, and now the snare takes us.
walk on pleasantly, as in fair places; Now the bitterness of Death is past, and now the snare Takes us.
vvb a-acp av-j, c-acp p-acp j n2; av dt n1 pp-f n1 vbz j, cc av dt n1 vvz pno12.
(25) sermon (DIV2)
590
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9511
Now we fancy new delights, send our Thoughts afarr off, dream of Lordships & Kingdoms.
Now we fancy new delights, send our Thoughts afar off, dream of Lordship's & Kingdoms.
av pns12 vvb j n2, vvb po12 n2 av a-acp, n1 pp-f n2 cc n2.
(25) sermon (DIV2)
590
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9512
Now we enlarge our Imaginations as Hell, Anticipate our Honors, and wealth, and gather riches in our mind,
Now we enlarge our Imaginations as Hell, Anticipate our Honours, and wealth, and gather riches in our mind,
av pns12 vvb po12 n2 p-acp n1, vvi po12 n2, cc n1, cc vvi n2 p-acp po12 n1,
(25) sermon (DIV2)
590
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9513
before we grasp them in our Hand; Now we are full, now we are Rich, now we reigne as Kings;
before we grasp them in our Hand; Now we Are full, now we Are Rich, now we Reign as Kings;
c-acp pns12 vvi pno32 p-acp po12 n1; av pns12 vbr j, av pns12 vbr j, av pns12 vvi p-acp n2;
(25) sermon (DIV2)
590
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9514
now we beat our fellow-servants, and beat them in his name; and in this type and representation of Hell:
now we beatrice our fellowservants, and beatrice them in his name; and in this type and representation of Hell:
av pns12 vvb po12 n2, cc vvd pno32 p-acp po31 n1; cc p-acp d n1 cc n1 pp-f n1:
(25) sermon (DIV2)
590
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9515
entitle our selves to eternity of bliss, are cursed, and call our selves Saints, and now, even now he comes. Now;
entitle our selves to eternity of bliss, Are cursed, and call our selves Saints, and now, even now he comes. Now;
vvb po12 n2 p-acp n1 pp-f n1, vbr vvn, cc vvb po12 n2 n2, cc av, av av pns31 vvz. av;
(25) sermon (DIV2)
590
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9516
sudden surprisalls doe commonly startle, and amaze us, but after a while, after some pause and deliberation, we recover our selves,
sudden surprisals do commonly startle, and amaze us, but After a while, After Some pause and deliberation, we recover our selves,
j n2 vdb av-j vvi, cc vvb pno12, cc-acp p-acp dt n1, p-acp d n1 cc n1, pns12 vvb po12 n2,
(25) sermon (DIV2)
591
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9517
and take heart to slight that, which drove us from our selves, and left us as in a Dreame, or rather dead:
and take heart to slight that, which drove us from our selves, and left us as in a Dream, or rather dead:
cc vvb n1 p-acp n1 cst, r-crq vvd pno12 p-acp po12 n2, cc vvd pno12 a-acp p-acp dt n1, cc av-c j:
(25) sermon (DIV2)
591
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9518
But this brings either that Horror, or that joy, which shall enter into our very bones, settle,
But this brings either that Horror, or that joy, which shall enter into our very bones, settle,
cc-acp d vvz d cst n1, cc d n1, r-crq vmb vvi p-acp po12 j n2, vvb,
(25) sermon (DIV2)
591
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9519
and incorporate it self with us, and dwell in us for evermore. Other assaults, that are made upon us unawares, make some mark, & impression in us,
and incorporate it self with us, and dwell in us for evermore. Other assaults, that Are made upon us unawares, make Some mark, & impression in us,
cc vvi pn31 n1 p-acp pno12, cc vvi p-acp pno12 p-acp av. j-jn n2, cst vbr vvn p-acp pno12 av-j, vvb d n1, cc n1 p-acp pno12,
(25) sermon (DIV2)
591
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9520
but such as may soon be wiped out:
but such as may soon be wiped out:
cc-acp d c-acp vmb av vbi vvn av:
(25) sermon (DIV2)
591
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9521
we look upon them, and being not well acquainted with their shapes, they disturb our Fancy;
we look upon them, and being not well acquainted with their shapes, they disturb our Fancy;
pns12 vvb p-acp pno32, cc vbg xx av vvn p-acp po32 n2, pns32 vvb po12 n1;
(25) sermon (DIV2)
591
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9522
but either at the sight of the next object we lose them, or our Reason chaseth them away, the Tempest rises, & the Philosopher is pale,
but either At the sighed of the next Object we loose them, or our Reason chases them away, the Tempest rises, & the Philosopher is pale,
cc-acp d p-acp dt n1 pp-f dt ord n1 pns12 vvb pno32, cc po12 n1 vvz pno32 av, dt n1 vvz, cc dt n1 vbz j,
(25) sermon (DIV2)
591
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9523
but his Reason will soon call bis blood again into his cheeks:
but his Reason will soon call bis blood again into his cheeks:
cc-acp po31 n1 vmb av vvb fw-la n1 av p-acp po31 n2:
(25) sermon (DIV2)
591
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9524
he cannot prevent these sudden and violent motions, but NONLATINALPHABET, he doth not consent, he doth not approve these unlookt for apparitions and Phantasies;
he cannot prevent these sudden and violent motions, but, he does not consent, he does not approve these unlooked for apparitions and Fantasies;
pns31 vmbx vvi d j cc j n2, cc-acp, pns31 vdz xx vvi, pns31 vdz xx vvi d j p-acp n2 cc n2;
(25) sermon (DIV2)
591
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9525
he doth not change his Counsell, but is constant to himself: sudden joy, and sudden feare with him are as short, as sudden.
he does not change his Counsel, but is constant to himself: sudden joy, and sudden Fear with him Are as short, as sudden.
pns31 vdz xx vvi po31 n1, cc-acp vbz j p-acp px31: j n1, cc j n1 p-acp pno31 vbr p-acp j, c-acp j.
(25) sermon (DIV2)
591
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9526
But this coming of our Lord, as it is sudden, so it brings omnimodam Desolationem, an universall Horror,
But this coming of our Lord, as it is sudden, so it brings omnimodam Desolationem, an universal Horror,
p-acp d n-vvg pp-f po12 n1, c-acp pn31 vbz j, av pn31 vvz n1 fw-la, dt j n1,
(25) sermon (DIV2)
591
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9527
and amazement, seises upon all the Powers and Faculties of the Soul, chaines them up,
and amazement, seizes upon all the Powers and Faculties of the Soul, chains them up,
cc n1, vvz p-acp d dt n2 cc n2 pp-f dt n1, n2 pno32 p-acp,
(25) sermon (DIV2)
591
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9528
and confines them to loathsome and Terrible Objects, from which no change of Objects can divert, no wisdome redeem them.
and confines them to loathsome and Terrible Objects, from which no change of Objects can divert, no Wisdom Redeem them.
cc vvz pno32 p-acp j cc j n2, p-acp r-crq dx n1 pp-f n2 vmb vvi, dx n1 vvi pno32.
(25) sermon (DIV2)
591
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9529
No serenity after this Darkness, no joy after this trembling, no refreshing after this consternation; for no coming again, after this coming, for it is the last. And now, to conclude:
No serenity After this Darkness, no joy After this trembling, no refreshing After this consternation; for no coming again, After this coming, for it is the last. And now, to conclude:
dx n1 p-acp d n1, dx n1 p-acp d j-vvg, dx n-vvg p-acp d n1; p-acp dx n-vvg av, c-acp d n-vvg, c-acp pn31 vbz dt ord. cc av, pc-acp vvi:
(25) sermon (DIV2)
591
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9530
veniet Fratres, veniet, sed vide quomodo te inveniet, saith Aust. He shall come, He shall come, my brethren: Come Brothers, Come, sed vide quomodo te inveniet, Says Aust. He shall come, He shall come, my brothers:
j-jn np1, j-jn, fw-la fw-la fw-la fw-la j-jn, vvz np1 pns31 vmb vvi, pns31 vmb vvi, po11 n2:
(25) sermon (DIV2)
592
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9531
his coming is uncertain, and his coming is sudden; it will concern us to take heed how he findes us, when he comes.
his coming is uncertain, and his coming is sudden; it will concern us to take heed how he finds us, when he comes.
png31 n-vvg vbz j, cc po31 n-vvg vbz j; pn31 vmb vvi pno12 pc-acp vvi n1 c-crq pns31 vvz pno12, c-crq pns31 vvz.
(25) sermon (DIV2)
592
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9552
and now, what Inference can we make? He is a Lord, and shall we not feare him? To come,
and now, what Inference can we make? He is a Lord, and shall we not Fear him? To come,
cc av, q-crq n1 vmb pns12 vvi? pns31 vbz dt n1, cc vmb pns12 xx vvi pno31? p-acp vvb,
(26) sermon (DIV2)
594
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9532
Oh, let him not find us digging of Pitts, spreading of netts to catch our Brethren, spinning the Spiders web, wearying and washing our selves in vanity;
O, let him not find us digging of Pits, spreading of nets to catch our Brothers, spinning the Spiders web, wearying and washing our selves in vanity;
uh, vvb pno31 xx vvi pno12 vvg pp-f n2, vvg pp-f n2 pc-acp vvi po12 n2, vvg dt ng1 n1, vvg cc vvg po12 n2 p-acp n1;
(25) sermon (DIV2)
592
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9533
let him not find us in strange apparell, in spotted Garments, in Garments stained with blood;
let him not find us in strange apparel, in spotted Garments, in Garments stained with blood;
vvb pno31 xx vvi pno12 p-acp j n1, p-acp j-vvn n2, p-acp n2 vvn p-acp n1;
(25) sermon (DIV2)
592
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9534
Let not this Lord find thee in Rebellion against him; This Saviour find thee a Destroyer;
Let not this Lord find thee in Rebellion against him; This Saviour find thee a Destroyer;
vvb xx d n1 vvb pno21 p-acp n1 p-acp pno31; d n1 vvb pno21 dt n1;
(25) sermon (DIV2)
592
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9535
This Christ, who should annoint thee, find thee bespotted of the world;
This christ, who should anoint thee, find thee bespotted of the world;
d np1, r-crq vmd vvi pno21, vvb pno21 vvn pp-f dt n1;
(25) sermon (DIV2)
592
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9536
Let not an humble Lord find thee swelling, a meek Lord find thee raging, a mercifull Lord find thee cruell;
Let not an humble Lord find thee swelling, a meek Lord find thee raging, a merciful Lord find thee cruel;
vvb xx dt j n1 vvi pno21 vvg, dt j n1 vvb pno21 vvg, dt j n1 vvb pno21 j;
(25) sermon (DIV2)
592
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9537
let not an innocent lord find thee boasting in mischief; let not the Son of man, Find thee a Beast;
let not an innocent lord find thee boasting in mischief; let not the Son of man, Find thee a Beast;
vvb xx dt j-jn n1 vvi pno21 vvg p-acp n1; vvb xx dt n1 pp-f n1, vvb pno21 dt n1;
(25) sermon (DIV2)
592
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9538
But to day, if you will heare his voice, harden not your hearts; This is your Day, and this day you may work out Eternity;
But to day, if you will hear his voice, harden not your hearts; This is your Day, and this day you may work out Eternity;
cc-acp p-acp n1, cs pn22 vmb vvi po31 n1, vvb xx po22 n2; d vbz po22 n1, cc d n1 pn22 vmb vvi av n1;
(25) sermon (DIV2)
592
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9539
this is your hour to look into your selves, o be jealous of your selves, vereri omnia opera, to be afraid of every word, work and Thought, every enterprise you take in hand:
this is your hour to look into your selves, oh be jealous of your selves, vereri omnia opera, to be afraid of every word, work and Thought, every enterprise you take in hand:
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(25) sermon (DIV2)
592
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9540
for whatsoever you are saying, whatsoever you are doing whatsoever you are imagining;
for whatsoever you Are saying, whatsoever you Are doing whatsoever you Are imagining;
p-acp r-crq pn22 vbr vvg, r-crq pn22 vbr vdg r-crq pn22 vbr vvg;
(25) sermon (DIV2)
592
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9541
whilst you Act, whilst you speak, before you speak, whilst you think, and that thought is a Promise,
while you Act, while you speak, before you speak, while you think, and that Thought is a Promise,
cs pn22 n1, cs pn22 vvb, c-acp pn22 vvb, cs pn22 vvb, cc d n1 vbz dt n1,
(25) sermon (DIV2)
592
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9542
or prophecy of Riches and Delights, and Honors, which are in the approach, and ready to meet you,
or prophecy of Riches and Delights, and Honours, which Are in the approach, and ready to meet you,
cc n1 pp-f n2 cc n2, cc n2, r-crq vbr p-acp dt n1, cc j pc-acp vvi pn22,
(25) sermon (DIV2)
592
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9543
or a seale and Confirmation of those glories which are already with you;
or a seal and Confirmation of those Glories which Are already with you;
cc dt n1 cc n1 pp-f d n2 r-crq vbr av p-acp pn22;
(25) sermon (DIV2)
592
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9544
whilst you think, as the Prophet David speaks, That your Houses shall continue for ever, even then he may come upon you,
while you think, as the Prophet David speaks, That your Houses shall continue for ever, even then he may come upon you,
cs pn22 vvb, c-acp dt n1 np1 vvz, cst po22 n2 vmb vvi p-acp av, av av pns31 vmb vvi p-acp pn22,
(25) sermon (DIV2)
592
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9545
and then this Inward Thought, all your thoughts perish, or return again upon you like Furies, to last and torment you for ever. And therefore, to conclude;
and then this Inward Thought, all your thoughts perish, or return again upon you like Furies, to last and torment you for ever. And Therefore, to conclude;
cc av d j n1, d po22 n2 vvi, cc vvi av p-acp pn22 j n2, pc-acp vvi cc vvi pn22 p-acp av. cc av, pc-acp vvi;
(25) sermon (DIV2)
592
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9546
since the Premises are plaine, the Evidence faire; since he is a Lord, and will come to Judge us: Since he will certainly come;
since the Premises Are plain, the Evidence fair; since he is a Lord, and will come to Judge us: Since he will Certainly come;
p-acp dt n2 vbr j, dt n1 j; c-acp pns31 vbz dt n1, cc vmb vvi pc-acp vvi pno12: c-acp pns31 vmb av-j vvi;
(25) sermon (DIV2)
592
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9547
since the Time of his coming is uncertain, and since it is sudden;
since the Time of his coming is uncertain, and since it is sudden;
c-acp dt n1 pp-f po31 n-vvg vbz j, cc c-acp pn31 vbz j;
(25) sermon (DIV2)
592
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9548
He is no Christian, he is no man, but hath prostituted that which makes him so, his Reason to his sense,
He is no Christian, he is no man, but hath prostituted that which makes him so, his Reason to his sense,
pns31 vbz dx njp, pns31 vbz dx n1, cc-acp vhz vvn d r-crq vvz pno31 av, po31 n1 p-acp po31 n1,
(25) sermon (DIV2)
592
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9549
and Brutish part, who cannot draw this Conclusion to himself; That he must therefore watch, which is in the next place to be considered.
and Brutish part, who cannot draw this Conclusion to himself; That he must Therefore watch, which is in the next place to be considered.
cc j n1, r-crq vmbx vvi d n1 p-acp px31; d pns31 vmb av vvi, r-crq vbz p-acp dt ord n1 pc-acp vbi vvn.
(25) sermon (DIV2)
592
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9550
THE SIXTEENTH SERMON. MATTH. 24.42. Watch therefore, &c. The last PART. WEe have seen Christ our lord at the Right Hand of God;
THE SIXTEENTH SERMON. MATTHEW. 24.42. Watch Therefore, etc. The last PART. we have seen christ our lord At the Right Hand of God;
dt ord n1. av. crd. vvb av, av dt ord n1. pns12 vhb vvn np1 po12 n1 p-acp dt j-jn n1 pp-f np1;
(26) sermon (DIV2)
592
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9551
consider'd him, First, as our Lord. Secondly, as coming. Thirdly, as keeping from our eye and knowledge, the Time of his coming;
considered him, First, as our Lord. Secondly, as coming. Thirdly, as keeping from our eye and knowledge, the Time of his coming;
vvn pno31, ord, c-acp po12 n1. ord, c-acp vvg. ord, c-acp vvg p-acp po12 n1 cc n1, dt n1 pp-f po31 n-vvg;
(26) sermon (DIV2)
594
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9553
and shall we not expect him? To come at an hour we know not, and shall we not Watch? This every one of them naturally, and necessarily affords,
and shall we not expect him? To come At an hour we know not, and shall we not Watch? This every one of them naturally, and necessarily affords,
cc vmb pns12 xx vvi pno31? p-acp vvi p-acp dt n1 pns12 vvb xx, cc vmb pns12 xx vvb? d d crd pp-f pno32 av-j, cc av-j vvz,
(26) sermon (DIV2)
594
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9554
and no other conclusion can be drawne from them;
and no other conclusion can be drawn from them;
cc dx j-jn n1 vmb vbi vvn p-acp pno32;
(26) sermon (DIV2)
594
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but when we consult with flesh, and blood, we force false conclusions, even from the truth it self,
but when we consult with Flesh, and blood, we force false conclusions, even from the truth it self,
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(26) sermon (DIV2)
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and to please and flatter our sensuall part, conclude against Nature, to destroy our selves. Sensuality is the greatest Sophister, that is;
and to please and flatter our sensual part, conclude against Nature, to destroy our selves. Sensuality is the greatest Sophister, that is;
cc pc-acp vvi cc vvi po12 j n1, vvb p-acp n1, pc-acp vvi po12 n2. n1 vbz dt js n1, cst vbz;
(26) sermon (DIV2)
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works Darkness out of Light, poyson out of Physick, sinne out of Truth: See what Paralogismes shee makes; God is mercifull, therefore presume;
works Darkness out of Light, poison out of Physic, sin out of Truth: See what Paralogisms she makes; God is merciful, Therefore presume;
vvz n1 av pp-f n1, n1 av pp-f n1, vvb av pp-f n1: vvb r-crq n2 pns31 vvz; np1 vbz j, av vvb;
(26) sermon (DIV2)
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he is patient, Therefore provoke him. He delayeth his coming; we may now beat our fellow-Servants, and eat and drink with the Drunken;
he is patient, Therefore provoke him. He delayeth his coming; we may now beatrice our Fellow servants, and eat and drink with the Drunken;
pns31 vbz j, av vvb pno31. pns31 vvz po31 n-vvg; pns12 vmb av vvi po12 n2, cc vvi cc vvi p-acp dt j;
(26) sermon (DIV2)
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It is uncertain when he will come, therefore he will never come; This is the reasoning of Flesh and blood; This is the Devils Logick;
It is uncertain when he will come, Therefore he will never come; This is the reasoning of Flesh and blood; This is the Devils Logic;
pn31 vbz j c-crq pns31 vmb vvi, av pns31 vmb av-x vvi; d vbz dt n-vvg pp-f n1 cc n1; d vbz dt ng1 n1;
(26) sermon (DIV2)
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and therefore, that we be not deceived, nor deceive our selves with these Fallacies, behold, here Wisdome it self hath shewn us a more excellent way,
and Therefore, that we be not deceived, nor deceive our selves with these Fallacies, behold, Here Wisdom it self hath shown us a more excellent Way,
cc av, cst pns12 vbb xx vvn, ccx vvi po12 n2 p-acp d n2, vvb, av n1 pn31 n1 vhz vvn pno12 dt av-dc j n1,
(26) sermon (DIV2)
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and drawn the Conclusion to our hands;
and drawn the Conclusion to our hands;
cc vvn dt n1 p-acp po12 n2;
(26) sermon (DIV2)
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Vigilate ergo: He is a Lord, and to come, and at an Hour you know not of; Watch therefore.Vigilate ergo: He is a Lord, and to come, and At an Hour you know not of; Watch Therefore.
vvb fw-la: pns31 vbz dt n1, cc pc-acp vvi, cc p-acp dt n1 pn22 vvb xx pp-f; vvb av.
(26) sermon (DIV2)
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And this word NONLATINALPHABET, vigilate, is verbum vigilans, as Aug. speaks, a waking busy, stirring word, and implies, as the Scholiast tells us, NONLATINALPHABET, all manner of care and Circumspection;
And this word, vigilate, is verbum vigilans, as Aug. speaks, a waking busy, stirring word, and Implies, as the Scholiast tells us,, all manner of care and Circumspection;
cc d n1, vvb, vbz fw-la n2, p-acp np1 vvz, dt vvg j, vvg n1, cc vvz, c-acp dt n1 vvz pno12,, d n1 pp-f n1 cc n1;
(26) sermon (DIV2)
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and what are all the Exhortations in Scripture, but a Commentary, and Exposition of this Duty? There we find it rendered by awaking, working, running, striving, Fasting, Praying;
and what Are all the Exhortations in Scripture, but a Commentary, and Exposition of this Duty? There we find it rendered by awaking, working, running, striving, Fasting, Praying;
cc q-crq vbr d dt n2 p-acp n1, cc-acp dt n1, cc n1 pp-f d n1? a-acp pns12 vvb pn31 vvn p-acp vvg, vvg, vvg, vvg, vvg, vvg;
(26) sermon (DIV2)
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we shall find it to be Repentance, Faith, Spirituall Wisdome, that golden chaine, wherein all virtues and Graces, that Ʋniversitas Donorum, as Tert. speaks, that Academy, that world of Spirituall Gifts meet, and are united;
we shall find it to be Repentance, Faith, Spiritual Wisdom, that golden chain, wherein all Virtues and Graces, that Ʋniversitas Donorum, as Tert speaks, that Academy, that world of Spiritual Gifts meet, and Are united;
pns12 vmb vvi pn31 pc-acp vbi n1, n1, j n1, cst j n1, c-crq d n2 cc n2, cst fw-la fw-la, p-acp np1 vvz, cst n1, cst n1 pp-f j n2 vvi, cc vbr vvn;
(26) sermon (DIV2)
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when we awake, we watch to look about, and see what danger is neere; when we work, wee watch, till our work be brought to perfection;
when we awake, we watch to look about, and see what danger is near; when we work, we watch, till our work be brought to perfection;
c-crq pns12 vvb, pns12 vvb pc-acp vvi a-acp, cc vvb r-crq n1 vbz j; c-crq pns12 vvb, pns12 vvb, c-acp po12 n1 vbi vvn p-acp n1;
(26) sermon (DIV2)
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That no Trumpet scatter our Alms;
That no Trumpet scatter our Alms;
cst dx n1 vvi po12 n2;
(26) sermon (DIV2)
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no Hypocrisy corrupt our Fast, no unrepented sinne denie our prayers, no wandring Thought defile our Chastity, no false fire kindle our zeal;
no Hypocrisy corrupt our Fast, no unrepented sin deny our Prayers, no wandering Thought defile our Chastity, no false fire kindle our zeal;
dx n1 vvi po12 j, dx n1 n1 vvi po12 n2, dx j-vvg n1 vvb po12 n1, dx j n1 vvi po12 n1;
(26) sermon (DIV2)
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no Lukewarmnes dead our Devotion, when we strive, we watch that lust which is most predominant;
no Lukewarmness dead our Devotion, when we strive, we watch that lust which is most predominant;
dx n1 j po12 n1, c-crq pns12 vvb, pns12 vvb d n1 r-crq vbz av-ds j;
(26) sermon (DIV2)
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and Faith, if it be not Dead, hath a restless Eye, an eye that never sleeps, which makes us even here on Earth like unto the Angels;
and Faith, if it be not Dead, hath a restless Eye, an eye that never sleeps, which makes us even Here on Earth like unto the Angels;
cc n1, cs pn31 vbb xx j, vhz dt j n1, dt n1 cst av-x vvz, r-crq vvz pno12 av av p-acp n1 av-j p-acp dt n2;
(26) sermon (DIV2)
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for so Anastasius defining an Angel, calls him a reasonable Creature, but NONLATINALPHABET, such a one as ver sleeps.
for so Anastasius defining an Angel, calls him a reasonable Creature, but, such a one as ver sleeps.
c-acp av np1 vvg dt n1, vvz pno31 dt j n1, cc-acp, d dt crd c-acp fw-la vvz.
(26) sermon (DIV2)
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Corde vigila, Fide vigila, spe vigila, charitate vigila, saith St. August. an active Faith, a waking Heart, a lively hope, a spreading Charity, assiduity,Corde vigila, Fide vigila, See vigila, charitate vigila, Says Saint August. an active Faith, a waking Heart, a lively hope, a spreading Charity, assiduity,
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(26) sermon (DIV2)
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and perseverance in the work of this Lord, these make up the vigilate, the watching here; These are the seales;
and perseverance in the work of this Lord, these make up the vigilate, the watching Here; These Are the Seals;
cc n1 p-acp dt n1 pp-f d n1, d vvb a-acp dt vvi, dt vvg av; d vbr dt n2;
(26) sermon (DIV2)
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Faith, Hope and Charity, set them on, and the Watch is sure. But this is to Generall;
Faith, Hope and Charity, Set them on, and the Watch is sure. But this is to General;
n1, vvb cc n1, vvd pno32 a-acp, cc dt n1 vbz j. p-acp d vbz p-acp n1;
(26) sermon (DIV2)
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To give you yet a more particular acaccount, we must consider. 1. That God hath made man a Judge,
To give you yet a more particular acaccount, we must Consider. 1. That God hath made man a Judge,
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(26) sermon (DIV2)
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and Lord of all his Actions, and given him that freedom, and Power, which is Libripens emancipatià Deo Boni, which doth hold as it were the ballance,
and Lord of all his Actions, and given him that freedom, and Power, which is Libripens emancipatià God Boni, which does hold as it were the balance,
cc n1 pp-f d po31 n2, cc vvn pno31 d n1, cc n1, r-crq vbz vvz fw-la fw-la fw-la, q-crq vdz vvi c-acp pn31 vbdr dt n1,
(26) sermon (DIV2)
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and weigh, and poyse both good and evill, and may touch or strike which Scale it please, that either Good shall out-weigh Evill,
and weigh, and poise both good and evil, and may touch or strike which Scale it please, that either Good shall outweigh Evil,
cc vvi, cc n1 av-d j cc j-jn, cc vmb vvi cc vvi r-crq n1 pn31 vvi, cst d j vmb j n-jn,
(26) sermon (DIV2)
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or Evill good (for man is not evill by Necessity, or Chance, but by his will alone) See, I have set before thee, this Day, Life and Good, Death and Evill, Therefore chuse Life. Deut. 30.19.
or Evil good (for man is not evil by Necessity, or Chance, but by his will alone) See, I have Set before thee, this Day, Life and Good, Death and Evil, Therefore choose Life. Deuteronomy 30.19.
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(26) sermon (DIV2)
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Secondly, he hath placed an apparency of some good, on that which is evill, by which he may be wooed and enticed to it;
Secondly, he hath placed an apparency of Some good, on that which is evil, by which he may be wooed and enticed to it;
ord, pns31 vhz vvn dt n1 pp-f d j, p-acp d r-crq vbz j-jn, p-acp r-crq pns31 vmb vbi vvn cc vvn p-acp pn31;
(26) sermon (DIV2)
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and an apparency of smart, and evill on that which is Good, Difficulty, Calamity, persecution, by which he may be frighted from it.
and an apparency of smart, and evil on that which is Good, Difficulty, Calamity, persecution, by which he may be frighted from it.
cc dt n1 pp-f n1, cc j-jn p-acp d r-crq vbz j, n1, n1, n1, p-acp r-crq pns31 vmb vbi vvn p-acp pn31.
(26) sermon (DIV2)
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But then thirdly, he hath given him an understanding, by which he may discover the horror of Evill,
But then Thirdly, he hath given him an understanding, by which he may discover the horror of Evil,
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(26) sermon (DIV2)
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though colour'd over, and drest with the best advantage to Deceive;
though coloured over, and dressed with the best advantage to Deceive;
cs vvn a-acp, cc vvn p-acp dt js n1 pc-acp vvi;
(26) sermon (DIV2)
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and behold the Beauty, and Glory of that, which is good, though it be discolour'd and defaced with the blacknesse: and Darkness of this world:
and behold the Beauty, and Glory of that, which is good, though it be discoloured and defaced with the blackness: and Darkness of this world:
cc vvb dt n1, cc n1 pp-f d, r-crq vbz j, cs pn31 vbi j-vvn cc vvn p-acp dt n1: cc n1 pp-f d n1:
(26) sermon (DIV2)
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He hath given him a Spirit, which the Wise man calls the Candle of the Lord searching the inward parts of the belly;
He hath given him a Spirit, which the Wise man calls the Candle of the Lord searching the inward parts of the belly;
pns31 vhz vvn pno31 dt n1, r-crq dt j n1 vvz dt n1 pp-f dt n1 vvg dt j n2 pp-f dt n1;
(26) sermon (DIV2)
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his Reason, that should sway and govern all the parts of the body and faculties of the Soule;
his Reason, that should sway and govern all the parts of the body and faculties of the Soul;
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(26) sermon (DIV2)
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by which he may see, to eschew evill, and chuse that which is good, adhere to the Good,
by which he may see, to eschew evil, and choose that which is good, adhere to the Good,
p-acp r-crq pns31 vmb vvi, pc-acp vvi j-jn, cc vvi d r-crq vbz j, vvb p-acp dt j,
(26) sermon (DIV2)
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though it distast the sense, and fly from evill, though it flatter it: By this we discover he Enemy, and by this we conquer him;
though it distaste the sense, and fly from evil, though it flatter it: By this we discover he Enemy, and by this we conquer him;
cs pn31 n1 dt n1, cc vvi p-acp j-jn, cs pn31 vvb pn31: p-acp d pns12 vvb pns31 n1, cc p-acp d pns12 vvb pno31;
(26) sermon (DIV2)
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By this we see danger, and by this we avoid it: By this we see Beauty in Ashes, and vanity in Glory:
By this we see danger, and by this we avoid it: By this we see Beauty in Ashes, and vanity in Glory:
p-acp d pns12 vvb n1, cc p-acp d pns12 vvb pn31: p-acp d pns12 vvb n1 p-acp n2, cc n1 p-acp n1:
(26) sermon (DIV2)
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And, as other Creatures are so made, and framed, that without any guide or Leader, without any agitation or business of the mind, they turn from that which is Hurtfull,
And, as other Creatures Are so made, and framed, that without any guide or Leader, without any agitation or business of the mind, they turn from that which is Hurtful,
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(26) sermon (DIV2)
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and chuse that which is Agreeable with their Nature, as the Cocles, which, saith Pliny, carent omni alto sensu, quam C•bi & periculi, have no sense at all,
and choose that which is Agreeable with their Nature, as the Cocles, which, Says pliny, Carenot omni alto sensu, quam C•bi & periculi, have no sense At all,
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(26) sermon (DIV2)
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but of their food, and of Danger, and naturally seek the one, and fly the other:
but of their food, and of Danger, and naturally seek the one, and fly the other:
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(26) sermon (DIV2)
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So this Light, this Power is set up in man, which by discourse, and comparing one thing with another, the beginning with the end;
So this Light, this Power is Set up in man, which by discourse, and comparing one thing with Another, the beginning with the end;
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(26) sermon (DIV2)
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and shewes, with Realities, and faire Promises, with bitter effects, may shew him a way to escape the one,
and shows, with Realities, and fair Promises, with bitter effects, may show him a Way to escape the one,
cc vvz, p-acp n2, cc av-j vvz, p-acp j n2, vmb vvi pno31 dt n1 pc-acp vvi dt crd,
(26) sermon (DIV2)
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and pursue life through rough and rugged wayes, even through the valley of Death it self.
and pursue life through rough and rugged ways, even through the valley of Death it self.
cc vvb n1 p-acp j cc j n2, av p-acp dt n1 pp-f n1 pn31 n1.
(26) sermon (DIV2)
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And this is it, which we call vigilancy or watchfulness;
And this is it, which we call vigilancy or watchfulness;
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(26) sermon (DIV2)
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Attende tibi ipsi, saith Moses, Take heed to thy self, and Basil wrote a whole Oration, Attend tibi ipsi, Says Moses, Take heed to thy self, and Basil wrote a Whole Oration,
vvb fw-la fw-la, vvz np1, vvb n1 p-acp po21 n1, cc np1 vvd dt j-jn n1,
(26) sermon (DIV2)
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or Sermon on that Text, and considers man, as if he were nothing else but mind and soul, and the Flesh were the Garment, which cloth'd and coverd it;
or Sermon on that Text, and considers man, as if he were nothing Else but mind and soul, and the Flesh were the Garment, which clothed and covered it;
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(26) sermon (DIV2)
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and that it was compast about, with Beauty, and Health, Sicknesse and deformity Friends and Enemies, Riches and Poverty;
and that it was compassed about, with Beauty, and Health, Sickness and deformity Friends and Enemies, Riches and Poverty;
cc cst pn31 vbds vvn a-acp, p-acp n1, cc n1, n1 cc n1 n2 cc n2, n2 cc n1;
(26) sermon (DIV2)
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from which the mind is to guard, and defend it self;
from which the mind is to guard, and defend it self;
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(26) sermon (DIV2)
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that neither the Gloty nor Terror of outward Objects have any power or influence on the mind, to make a way through the flesh to deface,
that neither the Glory nor Terror of outward Objects have any power or influence on the mind, to make a Way through the Flesh to deface,
cst dx dt n1 ccx n1 pp-f j n2 vhb d n1 cc n1 p-acp dt n1, pc-acp vvi dt n1 p-acp dt n1 pc-acp vvi,
(26) sermon (DIV2)
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and ruine it, and put out its light, NONLATINALPHABET, Take heed to thy self prae omni custodiâ serva cor tuum;
and ruin it, and put out its Light,, Take heed to thy self Prae omni custodiâ Serva cor tuum;
cc vvi pn31, cc vvd av po31 n1,, vvb n1 p-acp po21 n1 fw-la fw-la fw-la fw-la fw-la fw-la;
(26) sermon (DIV2)
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9602
Keep thy heart with Diligence, ab omni cautione, so 'tis rendered by Mercer, out of the Hebrew, from every thing that is to be avoided, ab omni vinculo so others, from every tye,Keep thy heart with Diligence, ab omni caution, so it's rendered by Mercer, out of the Hebrew, from every thing that is to be avoided, ab omni Vinculo so Others, from every tie,
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(26) sermon (DIV2)
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or bond, which may shackle, or hinder thee in the performance of that Duty, to which thou art obliged,
or bound, which may shackle, or hinder thee in the performance of that Duty, to which thou art obliged,
cc n1, r-crq vmb vvi, cc vvi pno21 p-acp dt n1 pp-f d n1, p-acp r-crq pns21 vb2r vvn,
(26) sermon (DIV2)
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9604
whether it be a chain of Gold, or of Iron, of pleasure, or paine; whether it be a fayre, and well promising; or a black Temptation;
whither it be a chain of Gold, or of Iron, of pleasure, or pain; whither it be a fair, and well promising; or a black Temptation;
cs pn31 vbb dt n1 pp-f n1, cc pp-f n1, pp-f n1, cc n1; cs pn31 vbb dt j, cc av vvg; cc dt j-jn n1;
(26) sermon (DIV2)
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9605
keep it with diligence, and keep it from these Incumbrances: and the reason is given;
keep it with diligence, and keep it from these Encumbrances: and the reason is given;
vvb pn31 p-acp n1, cc vvb pn31 p-acp d n2: cc dt n1 vbz vvn;
(26) sermon (DIV2)
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9606
For out of it are the Issues of Life, processiones vitarum, the Issues, and Proceedings of many lives:For out of it Are the Issues of Life, processiones vitarum, the Issues, and Proceedings of many lives:
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(26) sermon (DIV2)
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9607
for so many Conquests, as we gaine over Temptations, so many lively motions we feele animated,
for so many Conquests, as we gain over Temptations, so many lively motions we feel animated,
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(26) sermon (DIV2)
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9608
and full of God, which increase our Crown of joy:
and full of God, which increase our Crown of joy:
cc j pp-f np1, r-crq n1 po12 n1 pp-f n1:
(26) sermon (DIV2)
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9609
All is comprehended in that of our Saviour, Watch, and pray, lest you enter into Tentation:
All is comprehended in that of our Saviour, Watch, and pray, lest you enter into Tentation:
d vbz vvn p-acp d pp-f po12 n1, vvb, cc vvb, cs pn22 vvb p-acp n1:
(26) sermon (DIV2)
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If you watch not, your heart will lie open, and Tentations will Enter, and as many Deaths will issue forth:
If you watch not, your heart will lie open, and Tentations will Enter, and as many Death's will issue forth:
cs pn22 vvb xx, po22 n1 vmb vvi j, cc n2 vmb vvi, cc c-acp d ng1 vmb vvi av:
(26) sermon (DIV2)
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9611
Evill Thoughts, Fornications, Murders, Adulteries, Blasphemy, as so many Locusts out of the Bottomlesse Pit To watch then, is to fixe our mind on that, which concernes our Peace.
Evil Thoughts, Fornications, Murders, Adulteries, Blasphemy, as so many Locusts out of the Bottomless Pit To watch then, is to fix our mind on that, which concerns our Peace.
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(26) sermon (DIV2)
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9612
To work out our Salvation with fear and trembling, to perfect holiness in the Feare of God, to serve him with Reverence and Godly Feare, That we lose not those things which we have wrought, so that by the Apostle, our Caution, To work out our Salvation with Fear and trembling, to perfect holiness in the fear of God, to serve him with reverence and Godly fear, That we loose not those things which we have wrought, so that by the Apostle, our Caution,
pc-acp vvi av po12 n1 p-acp n1 cc j-vvg, p-acp j n1 p-acp dt n1 pp-f np1, p-acp vvb pno31 p-acp n1 cc j n1, cst pns12 vvb xx d n2 r-crq pns12 vhb vvn, av cst p-acp dt n1, po12 n1,
(26) sermon (DIV2)
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and watchfulness is made up of Reverence and Feare;
and watchfulness is made up of reverence and fear;
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(26) sermon (DIV2)
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and these two are like the two Pillars in the Porch of the Temple of Solomon, Jachin and Boaz. 1. of Kings and the second, to establish and strengthen our Watch;
and these two Are like the two Pillars in the Porch of the Temple of Solomon, Jachin and Boaz. 1. of Kings and the second, to establish and strengthen our Watch;
cc d crd vbr j dt crd n2 p-acp dt n1 pp-f dt n1 pp-f np1, np1 cc np1 crd pp-f n2 cc dt ord, pc-acp vvi cc vvi po12 n1;
(26) sermon (DIV2)
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For this certainly must needs be a Soveraign Antidote against sinne, and a forcible motive, to make us look about our selves,
For this Certainly must needs be a Sovereign Antidote against sin, and a forcible motive, to make us look about our selves,
c-acp d av-j vmb av vbi dt j-jn n1 p-acp n1, cc dt j n1, pc-acp vvi pno12 vvi p-acp po12 n2,
(26) sermon (DIV2)
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when we shall Think that our Lord is present every where, and seeth, and knoweth all Things,
when we shall Think that our Lord is present every where, and sees, and Knoweth all Things,
c-crq pns12 vmb vvi cst po12 n1 vbz j d q-crq, cc vvz, cc vvz d n2,
(26) sermon (DIV2)
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when we consider him, as a witness, who shall be our Judge;
when we Consider him, as a witness, who shall be our Judge;
c-crq pns12 vvb pno31, c-acp dt n1, r-crq vmb vbi po12 n1;
(26) sermon (DIV2)
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That all we doe, we doe, as Hilary speaks, in Divinitatis sinu, in his very presence,
That all we do, we do, as Hilary speaks, in Divinitatis sinu, in his very presence,
cst d pns12 vdb, pns12 vdb, c-acp np1 vvz, p-acp fw-la fw-la, p-acp po31 j n1,
(26) sermon (DIV2)
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and Bosome, when we deceive our selves, and, when we deceive our brethren, when we sell our Lord to our Feares,
and Bosom, when we deceive our selves, and, when we deceive our brothers, when we fell our Lord to our Fears,
cc n1, c-crq pns12 vvb po12 n2, cc, c-crq pns12 vvb po12 n2, c-crq pns12 vvb po12 n1 p-acp po12 n2,
(26) sermon (DIV2)
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or our Hopes, when we betray him in our craft, crucify him in our Revenge, defile,
or our Hope's, when we betray him in our craft, crucify him in our Revenge, defile,
cc po12 ng1, c-crq pns12 vvb pno31 p-acp po12 n1, vvi pno31 p-acp po12 n1, vvb,
(26) sermon (DIV2)
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and spit upon him in our uncleanness, we are even then in his Presence;
and spit upon him in our uncleanness, we Are even then in his Presence;
cc vvb p-acp pno31 p-acp po12 n1, pns12 vbr av av p-acp po31 n1;
(26) sermon (DIV2)
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if we did firmly beleeve it, we would not suffer our eyes to sleep, nor our eye-lids to slumber;
if we did firmly believe it, we would not suffer our eyes to sleep, nor our eyelids to slumber;
cs pns12 vdd av-j vvi pn31, pns12 vmd xx vvi po12 n2 pc-acp vvi, ccx po12 n2 pc-acp vvi;
(26) sermon (DIV2)
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For how carefull are we, how anxious, how sollicitous in our behaviour? how scrupulous of every word,
For how careful Are we, how anxious, how solicitous in our behaviour? how scrupulous of every word,
c-acp c-crq j vbr pns12, c-crq j, c-crq j p-acp po12 n1? q-crq j pp-f d n1,
(26) sermon (DIV2)
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and look and gesture? what Criticks are we in our deportment, if we stand before them whom we call our betters, indeed our fellow Dust and Ashes? and shal we make our face,
and look and gesture? what Critics Are we in our deportment, if we stand before them whom we call our betters, indeed our fellow Dust and Ashes? and shall we make our face,
cc vvi cc n1? q-crq n2 vbr pns12 p-acp po12 n1, cs pns12 vvb p-acp pno32 ro-crq pns12 vvb po12 n2-j, av po12 n1 n1 cc n2? cc vmb pns12 vvi po12 n1,
(26) sermon (DIV2)
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as Adamant in the presence of our Lord? shal we stand Idle, and sport,
as Adamant in the presence of our Lord? shall we stand Idle, and sport,
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(26) sermon (DIV2)
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and play the wantons before him? shall we beat down his Altars? blaspheme his Name? beat our Fellowservants before his face? shall we call him to be witness to a Lie? make him an Advocate for the greatest sin, suborne his Providence to own our impiety;
and play the wantons before him? shall we beatrice down his Altars? Blaspheme his Name? beatrice our Fellowservants before his face? shall we call him to be witness to a Lie? make him an Advocate for the greatest since, suborn his Providence to own our impiety;
cc vvi dt n2-jn p-acp pno31? vmb pns12 vvi a-acp po31 n2? vvb po31 n1? vvb po12 n2 p-acp po31 n1? vmb pns12 vvi pno31 pc-acp vbi n1 p-acp dt n1? vvb pno31 dt n1 p-acp dt js n1, vvi po31 n1 p-acp d po12 n1;
(26) sermon (DIV2)
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his Wisedome to favour our Craft;
his Wisdom to favour our Craft;
po31 n1 pc-acp vvi po12 n1;
(26) sermon (DIV2)
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his permission to consecrate, and ratify our sin? can we doe, what a Christian eye cannot look upon, which reason,
his permission to consecrate, and ratify our since? can we do, what a Christian eye cannot look upon, which reason,
po31 n1 pc-acp vvi, cc vvi po12 n1? vmb pns12 vdi, r-crq dt njp n1 vmbx vvi p-acp, r-crq n1,
(26) sermon (DIV2)
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and Religion condemnes? and even Pagans tremble at? can we do it, and do it before his Face, whose Eye is pure, and Ten thousand times brighter then the Sun? Deus videt, and Deus judicat, God will see,
and Religion condemns? and even Pagans tremble At? can we do it, and do it before his Face, whose Eye is pure, and Ten thousand times Brighter then the Sun? Deus videt, and Deus judicat, God will see,
cc n1 vvz? cc j n2-jn vvb p-acp? vmb pns12 vdi pn31, cc vdb pn31 p-acp po31 n1, rg-crq n1 vbz j, cc crd crd n2 jc cs dt n1? fw-la fw-la, cc fw-la fw-la, np1 vmb vvi,
(26) sermon (DIV2)
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and God will Judge, is taken out of the Common Treasurie of Nature, and the Heathens themselves have found it there, who speak it as their Language:
and God will Judge, is taken out of the Common Treasury of Nature, and the heathens themselves have found it there, who speak it as their Language:
cc np1 vmb vvi, vbz vvn av pp-f dt j n1 pp-f n1, cc dt n2-jn px32 vhb vvn pn31 a-acp, r-crq vvb pn31 p-acp po32 n1:
(26) sermon (DIV2)
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And, if his awfull Eye will not open ours, our Lethargie is mortall: we are Infidells if we beleeve it not;
And, if his awful Eye will not open ours, our Lethargy is Mortal: we Are Infidels if we believe it not;
cc, cs po31 j n1 vmb xx j png12, po12 n1 vbz j-jn: pns12 vbr n2 cs pns12 vvb pn31 xx;
(26) sermon (DIV2)
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and if we doe beleeve it, yet dare do those things, which afflict his eye, we are worse then Infidels.
and if we do believe it, yet Dare do those things, which afflict his eye, we Are Worse then Infidels.
cc cs pns12 vdb vvi pn31, av vvb vdi d n2, r-crq vvb po31 n1, pns12 vbr av-jc cs n2.
(26) sermon (DIV2)
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Let us then look upon him:
Let us then look upon him:
vvb pno12 av vvi p-acp pno31:
(26) sermon (DIV2)
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think him present, and stand upon our guard, let us stand in awe and not sin;
think him present, and stand upon our guard, let us stand in awe and not since;
vvb pno31 vvi, cc vvb p-acp po12 n1, vvb pno12 vvi p-acp n1 cc xx n1;
(26) sermon (DIV2)
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let one fear call upon another;
let one Fear call upon Another;
vvb crd n1 vvi p-acp j-jn;
(26) sermon (DIV2)
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the fear of this Lord, the fear of cautelousnesse, and circumspection, which is as our angel keeper, to keep us in all our wayes, in the smooth and even wayes of peace,
the Fear of this Lord, the Fear of cautelousness, and circumspection, which is as our angel keeper, to keep us in all our ways, in the smooth and even ways of peace,
dt n1 pp-f d n1, dt n1 pp-f n1, cc n1, r-crq vbz p-acp po12 n1 n1, pc-acp vvi pno12 p-acp d po12 n2, p-acp dt j cc j n2 pp-f n1,
(26) sermon (DIV2)
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and in the rough and rugged wayes of adversity: to lead us against our enemies, which are more then the haires of our head,
and in the rough and rugged ways of adversity: to led us against our enemies, which Are more then the hairs of our head,
cc p-acp dt j cc j n2 pp-f n1: pc-acp vvi pno12 p-acp po12 n2, r-crq vbr av-dc cs dt n2 pp-f po12 n1,
(26) sermon (DIV2)
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as many, as there are temptations in the world, and help us to defeat them, is our best buckler to keep off the darts of Satan,
as many, as there Are temptations in the world, and help us to defeat them, is our best buckler to keep off the darts of Satan,
c-acp d, c-acp pc-acp vbr n2 p-acp dt n1, cc vvb pno12 pc-acp vvi pno32, vbz po12 js n1 pc-acp vvi a-acp dt n2 pp-f np1,
(26) sermon (DIV2)
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and as a Canopie to keep our vertues from soyl;
and as a Canopy to keep our Virtues from soil;
cc p-acp dt n1 pc-acp vvi po12 n2 p-acp n1;
(26) sermon (DIV2)
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to keep our liberality cheerful, our chastity fresh and green, our devotion fervent, our Religion pure,
to keep our liberality cheerful, our chastity fresh and green, our devotion fervent, our Religion pure,
pc-acp vvi po12 n1 j, po12 n1 j cc j-jn, po12 n1 j, po12 n1 j,
(26) sermon (DIV2)
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and undefiled, to waste the body of sin, and perfect and secure our obedience, in a word, to do that which the Heathens thought their Goddesse Pellonia did, to drive,
and undefiled, to waste the body of since, and perfect and secure our Obedience, in a word, to do that which the heathens Thought their Goddess Pellonia did, to drive,
cc j, pc-acp vvi dt n1 pp-f n1, cc j cc vvi po12 n1, p-acp dt n1, pc-acp vdi d r-crq dt n2-jn vvd po32 n1 np1 vdd, pc-acp vvi,
(26) sermon (DIV2)
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and chase all evil out of our coasts. For let us well weigh and consider it;
and chase all evil out of our coasts. For let us well weigh and Consider it;
cc vvi d n-jn av pp-f po12 n2. p-acp vvb pno12 av vvi cc vvi pn31;
(26) sermon (DIV2)
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let us look upon our Enemies, the world with all its pageantry, the flesh with all its lusts, the Devil with all his snares,
let us look upon our Enemies, the world with all its pageantry, the Flesh with all its Lustiest, the devil with all his snares,
vvb pno12 vvi p-acp po12 n2, dt n1 p-acp d po31 n1, dt n1 p-acp d po31 n2, dt n1 p-acp d po31 n2,
(26) sermon (DIV2)
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and wiles, and enterprises, let us look upon him coming towards us, either as an Angel of light to deceive us,
and wiles, and enterprises, let us look upon him coming towards us, either as an Angel of Light to deceive us,
cc n2, cc n2, vvb pno12 vvi p-acp pno31 vvg p-acp pno12, d c-acp dt n1 pp-f n1 pc-acp vvi pno12,
(26) sermon (DIV2)
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or as a Lion to devour us, and then let us consider out Lord and Captain, the Apostle and High-Priest of our profession, opening the gates of Heaven unto us, man festing his glory, streaming forth his light, ready with his strength, free in his assistance, powring forth his Grace,
or as a lion to devour us, and then let us Consider out Lord and Captain, the Apostle and High-Priest of our profession, opening the gates of Heaven unto us, man feasting his glory, streaming forth his Light, ready with his strength, free in his assistance, Pouring forth his Grace,
cc p-acp dt n1 pc-acp vvi pno12, cc av vvb pno12 vvi av n1 cc n1, dt n1 cc n1 pp-f po12 n1, vvg dt n2 pp-f n1 p-acp pno12, n1 vvg po31 n1, vvg av po31 n1, j p-acp po31 n1, j p-acp po31 n1, vvg av po31 n1,
(26) sermon (DIV2)
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now triumphing over these our enemies, leaving us onely the chase, and pursute of them,
now triumphing over these our enemies, leaving us only the chase, and pursuit of them,
av vvg p-acp d po12 n2, vvg pno12 av-j dt n1, cc n1 pp-f pno32,
(26) sermon (DIV2)
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and to fill up NONLATINALPHABET some small matter, that is behind, which is nothing in respect of that which he both did, and suffered;
and to fill up Some small matter, that is behind, which is nothing in respect of that which he both did, and suffered;
cc pc-acp vvi a-acp d j n1, cst vbz a-acp, r-crq vbz pix p-acp n1 pp-f d r-crq pns31 av-d vdd, cc vvd;
(26) sermon (DIV2)
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let us lay this to heart, and view it well;
let us lay this to heart, and view it well;
vvb pno12 vvi d p-acp n1, cc vvi pn31 av;
(26) sermon (DIV2)
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all our dangers and all our advantages, and we shall finde, that it is not the strength,
all our dangers and all our advantages, and we shall find, that it is not the strength,
d po12 n2 cc d po12 n2, cc pns12 vmb vvi, cst pn31 vbz xx dt n1,
(26) sermon (DIV2)
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nor multitude of our adversaries, nor yet our own weaknesse and infirmity (which we so willingly acknowledge) 'tis not the craft of Satan (for we have wisdom it self on our side) 'tis not his strength,
nor multitude of our Adversaries, nor yet our own weakness and infirmity (which we so willingly acknowledge) it's not the craft of Satan (for we have Wisdom it self on our side) it's not his strength,
ccx n1 pp-f po12 n2, ccx av po12 d n1 cc n1 (r-crq pns12 av av-j vvi) pn31|vbz xx dt n1 pp-f np1 (c-acp pns12 vhb n1 pn31 n1 p-acp po12 n1) pn31|vbz xx po31 n1,
(26) sermon (DIV2)
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or power (for he hath none) but our want of watchfulnesse, and circumspection, that gives us the blow,
or power (for he hath none) but our want of watchfulness, and circumspection, that gives us the blow,
cc n1 (c-acp pns31 vhz pix) cc-acp po12 n1 pp-f n1, cc n1, cst vvz pno12 dt n1,
(26) sermon (DIV2)
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and strikes us on the ground. For want of this, our first Parents fell in Paradise;
and strikes us on the ground. For want of this, our First Parents fell in Paradise;
cc vvz pno12 p-acp dt n1. p-acp n1 pp-f d, po12 ord n2 vvd p-acp n1;
(26) sermon (DIV2)
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and had certainly fal'n (saith Saint Chrysostom ) had there been no Serpent, no Tempter at all; and had Certainly fallen (Says Faint Chrysostom) had there been no Serpent, no Tempter At all;
cc vhd av-j vvn (vvz j np1) vhd a-acp vbn dx n1, dx n1 p-acp d;
(26) sermon (DIV2)
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for he that watcheth not, tempts the Tempter Himself, who would not assault us so often, did we not invite him, would not fling a dart towards us, did he see us in our Armour, did he see us with our buckler, and upon our watch.
for he that watches not, tempts the Tempter Himself, who would not assault us so often, did we not invite him, would not fling a dart towards us, did he see us in our Armour, did he see us with our buckler, and upon our watch.
c-acp pns31 cst vvz xx, vvz dt n1 px31, r-crq vmd xx vvi pno12 av av, vdd pns12 xx vvi pno31, vmd xx vvi dt n1 p-acp pno12, vdd pns31 vvi pno12 p-acp po12 n1, vdd pns31 vvi pno12 p-acp po12 n1, cc p-acp po12 n1.
(26) sermon (DIV2)
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By this Adam sell, and by this Adams posterity after the fall recovered their state, escaped the corruption, which is in the world,
By this Adam fell, and by this Adams posterity After the fallen recovered their state, escaped the corruption, which is in the world,
p-acp d np1 vvi, cc p-acp d npg1 n1 p-acp dt n1 vvd po32 n1, vvd dt n1, r-crq vbz p-acp dt n1,
(26) sermon (DIV2)
598
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and fled from the wrath to come, so necessary is it for a Christian, that had we no other defence but this,
and fled from the wrath to come, so necessary is it for a Christian, that had we no other defence but this,
cc vvd p-acp dt n1 pc-acp vvi, av j vbz pn31 p-acp dt njp, cst vhd pns12 dx j-jn n1 p-acp d,
(26) sermon (DIV2)
598
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9657
yet we could not be overcome, Fortis saepe victus est, cautus rarissimè the strong man hath often ruin'd with his own strength,
yet we could not be overcome, Fortis saepe victus est, Caution rarissimè the strong man hath often ruined with his own strength,
av pns12 vmd xx vbi vvn, fw-la fw-la fw-la fw-la, fw-la fw-la dt j n1 vhz av vvn p-acp po31 d n1,
(26) sermon (DIV2)
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but he that stands upon his guard, though the adversarie lay hard at him, yet is never overthrowne:
but he that Stands upon his guard, though the adversary lay hard At him, yet is never overthrown:
cc-acp pns31 cst vvz p-acp po31 n1, cs dt n1 vvd av-j p-acp pno31, av vbz av-x vvn:
(26) sermon (DIV2)
598
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9659
we may look back with comfort upon the eternal purpose, and decree of God, I mean to save penitent beleevers;
we may look back with Comfort upon the Eternal purpose, and Decree of God, I mean to save penitent believers;
pns12 vmb vvi av p-acp n1 p-acp dt j n1, cc n1 pp-f np1, pns11 vvb pc-acp vvi j-jn n2;
(26) sermon (DIV2)
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but we must give diligence to make our calling, our election sure; we cannot but magnify the Grace of God, which bringeth salvation:
but we must give diligence to make our calling, our election sure; we cannot but magnify the Grace of God, which brings salvation:
cc-acp pns12 vmb vvi n1 pc-acp vvi po12 n-vvg, po12 n1 j; pns12 vmbx p-acp vvi dt n1 pp-f np1, r-crq vvz n1:
(26) sermon (DIV2)
598
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but we must work it out with fear and trembling; we cannot deny the power of the Gospel;
but we must work it out with Fear and trembling; we cannot deny the power of the Gospel;
cc-acp pns12 vmb vvi pn31 av p-acp n1 cc j-vvg; pns12 vmbx vvi dt n1 pp-f dt n1;
(26) sermon (DIV2)
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but 'tis watchfulnesse, that makes it the savour of life unto life;
but it's watchfulness, that makes it the savour of life unto life;
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(26) sermon (DIV2)
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we look for a crown that is laid up, but 'tis watchfulnesse that must put it on. we look for a crown that is laid up, but it's watchfulness that must put it on.
pns12 vvb p-acp dt n1 cst vbz vvn a-acp, p-acp pn31|vbz n1 cst vmb vvi pn31 a-acp.
(26) sermon (DIV2)
598
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And now having as it were, set the watch, we must next give you the particular orders to be observed in our watch,
And now having as it were, Set the watch, we must next give you the particular order to be observed in our watch,
cc av vhg p-acp pn31 vbdr, vvd dt n1, pns12 vmb ord vvi pn22 dt j n2 pc-acp vbi vvn p-acp po12 n1,
(26) sermon (DIV2)
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and we must frame and fashion them, not onely by the majesty of the Lord, which is to come,
and we must frame and fashion them, not only by the majesty of the Lord, which is to come,
cc pns12 vmb vvi cc vvi pno32, xx av-j p-acp dt n1 pp-f dt n1, r-crq vbz pc-acp vvi,
(26) sermon (DIV2)
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but the power, and force, and manner of working of those temptations, which we are to cope with all, and watch against that;
but the power, and force, and manner of working of those temptations, which we Are to cope with all, and watch against that;
cc-acp dt n1, cc n1, cc n1 pp-f vvg pp-f d n2, r-crq pns12 vbr pc-acp vvi p-acp d, cc vvi p-acp d;
(26) sermon (DIV2)
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when they compasse us about, we may finde a way and escape them, solus Christianus novit Satanam, saith Tert. 'tis the character of a Christian alone,
when they compass us about, we may find a Way and escape them, solus Christian Novit Satanam, Says Tert it's the character of a Christian alone,
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(26) sermon (DIV2)
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and 'tis peculiar to him, to know the Devil, and his enterprises, & difficilè vincitur, qui potest de suis & adversarij copiis judicare, saith Vegetius, it is a very hard matter to overcome him, who truly knoweth his own strength,
and it's peculiar to him, to know the devil, and his enterprises, & difficilè vincitur, qui potest de suis & adversarij copiis judicare, Says Vegetius, it is a very hard matter to overcome him, who truly Knoweth his own strength,
cc pn31|vbz j p-acp pno31, pc-acp vvi dt n1, cc po31 n2, cc fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la, vvz np1, pn31 vbz dt av j n1 pc-acp vvi pno31, r-crq av-j vvz po31 d n1,
(26) sermon (DIV2)
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his occasions more powerful, and his perswasions more perswasive, then indeed they are:
his occasions more powerful, and his persuasions more persuasive, then indeed they Are:
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(26) sermon (DIV2)
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and the strength of his adversary. And first, we must know our selves; how we are framed and fashioned, how the hand of God hath built us up,
and the strength of his adversary. And First, we must know our selves; how we Are framed and fashioned, how the hand of God hath built us up,
cc dt n1 pp-f po31 n1. cc ord, pns12 vmb vvi po12 n2; c-crq pns12 vbr vvn cc vvn, c-crq dt n1 pp-f np1 vhz vvn pno12 a-acp,
(26) sermon (DIV2)
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and we shall see, that he hath ever laid us open to tentations, and set us up,
and we shall see, that he hath ever laid us open to tentations, and Set us up,
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(26) sermon (DIV2)
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as Job speaks, as a mark, for the enemy to shoot at;
as Job speaks, as a mark, for the enemy to shoot At;
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(26) sermon (DIV2)
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that man is NONLATINALPHABET one creature, but made up of two different natures, the flesh, and the spirit;
that man is one creature, but made up of two different nature's, the Flesh, and the Spirit;
d n1 vbz crd n1, p-acp vvn a-acp pp-f crd j n2, dt n1, cc dt n1;
(26) sermon (DIV2)
600
Page 338
9673
and put into this world, which is a shope of tentations, hung sull with vanities, which offer themselves,
and put into this world, which is a shope of tentations, hung sull with vanities, which offer themselves,
cc vvd p-acp d n1, r-crq vbz dt zz pp-f n2, vvd j p-acp n2, r-crq vvb px32,
(26) sermon (DIV2)
600
Page 338
9674
and that with some importunity to the eye, and ear, and every sense he hath: into which when God first put him, he made him upright, but with all mutable;
and that with Some importunity to the eye, and ear, and every sense he hath: into which when God First put him, he made him upright, but with all mutable;
cc cst p-acp d n1 p-acp dt n1, cc n1, cc d n1 pns31 vhz: p-acp r-crq c-crq np1 ord vvd pno31, pns31 vvd pno31 av-j, p-acp p-acp d j;
(26) sermon (DIV2)
600
Page 338
9675
the root of which mutability, was his will;
the root of which mutability, was his will;
dt n1 pp-f r-crq n1, vbds po31 n1;
(26) sermon (DIV2)
600
Page 338
9676
by which he might encline to either side, either bargain, or passe by, either embrace temptations, or resist them.
by which he might incline to either side, either bargain, or pass by, either embrace temptations, or resist them.
p-acp r-crq pns31 vmd vvi p-acp d n1, d n1, cc vvi p-acp, d vvb n2, cc vvi pno32.
(26) sermon (DIV2)
600
Page 338
9677
In hoc est lex constituta, non excludens, sed probans libertatem, saith Tertul. To this end a Law was enacted, not taking away,In hoc est lex Constituted, non excludens, sed probans libertatem, Says Tertulian To this end a Law was enacted, not taking away,
p-acp fw-la fw-la fw-la fw-la, fw-fr fw-la, fw-la fw-la fw-la, vvz np1 p-acp d n1 dt n1 vbds vvn, xx vvg av,
(26) sermon (DIV2)
600
Page 338
9678
but proving and trying the liberty which we have, either freely to obey, or freely to transgresse,
but proving and trying the liberty which we have, either freely to obey, or freely to transgress,
cc-acp vvg cc vvg dt n1 r-crq pns12 vhb, d av-j pc-acp vvi, cc av-j pc-acp vvi,
(26) sermon (DIV2)
600
Page 338
9679
for else why should he enact a Law? For the will of man looks equally on both;
for Else why should he enact a Law? For the will of man looks equally on both;
c-acp av q-crq vmd pns31 vvi dt n1? p-acp dt n1 pp-f n1 vvz av-j p-acp d;
(26) sermon (DIV2)
600
Page 338
9680
and he being thus built up, did owe to his maker absolute, and constant obedience, and obedient he could not be, if he had not been thus built up.
and he being thus built up, did owe to his maker absolute, and constant Obedience, and obedient he could not be, if he had not been thus built up.
cc pns31 vbg av vvn a-acp, vdd vvi p-acp po31 n1 j, cc j n1, cc j pns31 vmd xx vbi, cs pns31 vhd xx vbn av vvn a-acp.
(26) sermon (DIV2)
600
Page 338
9681
To this end, his understanding and will were to be exercised with arguments, and with occasions which might discover the resolution,
To this end, his understanding and will were to be exercised with Arguments, and with occasions which might discover the resolution,
p-acp d n1, po31 n1 cc n1 vbdr pc-acp vbi vvn p-acp n2, cc p-acp n2 r-crq vmd vvi dt n1,
(26) sermon (DIV2)
600
Page 338
9682
and the choice, and election of man. Now these arguments, and occasions are that, which we call temptations;
and the choice, and election of man. Now these Arguments, and occasions Are that, which we call temptations;
cc dt n1, cc n1 pp-f n1. av d n2, cc n2 vbr d, r-crq pns12 vvb n2;
(26) sermon (DIV2)
600
Page 339
9683
which though they naturally light upon the outward man, yet do they formally aime at the inward,
which though they naturally Light upon the outward man, yet do they formally aim At the inward,
r-crq cs pns32 av-j vvi p-acp dt j n1, av vdb pns32 av-j vvb p-acp dt j,
(26) sermon (DIV2)
600
Page 339
9684
and are nothing, do nothing, till they seise upon the will, which may either joyn with the sensitive part, against the reason, which makes us to every good work reprobate;
and Are nothing, do nothing, till they seize upon the will, which may either join with the sensitive part, against the reason, which makes us to every good work Reprobate;
cc vbr pix, vdb pix, c-acp pns32 vvb p-acp dt n1, r-crq vmb d vvi p-acp dt j n1, p-acp dt n1, r-crq vvz pno12 p-acp d j n1 j-jn;
(26) sermon (DIV2)
600
Page 339
9685
or else joyn with our reason against our sensual appetite, which works in us, a conformity to the will of God;
or Else join with our reason against our sensual appetite, which works in us, a conformity to the will of God;
cc av vvi p-acp po12 n1 p-acp po12 j n1, r-crq vvz p-acp pno12, dt n1 p-acp dt n1 pp-f np1;
(26) sermon (DIV2)
600
Page 339
9686
for he wills nothing to be done which right reason will not have us do.
for he wills nothing to be done which right reason will not have us do.
c-acp pns31 vvz pix pc-acp vbi vdn r-crq n-jn n1 vmb xx vhi pno12 vdb.
(26) sermon (DIV2)
600
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9687
The will is that alone, which draws, and turns these temptations, either to a good end, by watchfulnesse and care;
The will is that alone, which draws, and turns these temptations, either to a good end, by watchfulness and care;
dt n1 vbz d j, r-crq vvz, cc vvz d n2, av-d p-acp dt j n1, p-acp n1 cc n1;
(26) sermon (DIV2)
600
Page 339
9688
or by supine negligence, turns them to a bad;
or by supine negligence, turns them to a bad;
cc p-acp n1 n1, vvz pno32 p-acp dt j;
(26) sermon (DIV2)
600
Page 339
9689
turnes them from that end, for which they were permitted, and ordained, and so makes Satans darts more fiery, his enterprises more subtle;
turns them from that end, for which they were permitted, and ordained, and so makes Satan darts more fiery, his enterprises more subtle;
vvz pno32 p-acp d n1, p-acp r-crq pns32 vbdr vvn, cc vvn, cc av vvz npg1 n2 av-dc j, po31 n2 av-dc j;
(26) sermon (DIV2)
600
Page 339
9691
so that what God ordained for our trial, and crown, by our security and neglect, is made a means to bring on our downfall, and condemnation.
so that what God ordained for our trial, and crown, by our security and neglect, is made a means to bring on our downfall, and condemnation.
av cst r-crq np1 vvd p-acp po12 n1, cc n1, p-acp po12 n1 cc n1, vbz vvn dt n2 pc-acp vvi p-acp po12 n1, cc n1.
(26) sermon (DIV2)
600
Page 339
9692
We must therefore in the midst of temptations, as in a School, learn to know our selves;
We must Therefore in the midst of temptations, as in a School, Learn to know our selves;
pns12 vmb av p-acp dt n1 pp-f n2, c-acp p-acp dt n1, vvb pc-acp vvi po12 n2;
(26) sermon (DIV2)
601
Page 339
9693
and in the next place, to know our enemies, and now they •ork, and mine against us, examine those temptations, which make toward us,
and in the next place, to know our enemies, and now they •ork, and mine against us, examine those temptations, which make towards us,
cc p-acp dt ord n1, pc-acp vvi po12 n2, cc av pns32 vvb, cc png11 p-acp pno12, vvb d n2, r-crq vvb p-acp pno12,
(26) sermon (DIV2)
601
Page 339
9694
lest we judge of them by their outside, look upon them, and so be taken with a look:
lest we judge of them by their outside, look upon them, and so be taken with a look:
cs pns12 vvb pp-f pno32 p-acp po32 n1-an, vvb p-acp pno32, cc av vbi vvn p-acp dt n1:
(26) sermon (DIV2)
601
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9695
lest (as the Romans observed of the barbarous Nations, that being ignorant of the art of engining,
lest (as the Roman observed of the barbarous nations, that being ignorant of the art of engining,
cs (c-acp dt njp2 vvd pp-f dt j n2, cst vbg j pp-f dt n1 pp-f vvg,
(26) sermon (DIV2)
601
Page 339
9696
when they were besieged, and shut up, they would stand still, and look upon the Enemy working on in the mine, not understanding, quò illa pertinerent, quaeex longinquo instruebantur, what it meant,
when they were besieged, and shut up, they would stand still, and look upon the Enemy working on in the mine, not understanding, quò illa pertinerent, quaeex longinquo instruebantur, what it meant,
c-crq pns32 vbdr vvn, cc vvd a-acp, pns32 vmd vvi av, cc vvb p-acp dt n1 vvg a-acp p-acp dt png11, xx vvg, fw-la fw-la fw-la, fw-la fw-la fw-la, r-crq pn31 vvd,
(26) sermon (DIV2)
601
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9697
or wherefore those things were prepared, which they saw a far off, and at distance, till the Enemy came so neer,
or Wherefore those things were prepared, which they saw a Far off, and At distance, till the Enemy Come so near,
cc c-crq d n2 vbdr vvn, r-crq pns32 vvd dt av-j a-acp, cc p-acp n1, c-acp dt n1 vvd av av-j,
(26) sermon (DIV2)
601
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9698
as to blow them up, and destroy them) so we also behold temptations with a carelesse and regardlesse eye,
as to blow them up, and destroy them) so we also behold temptations with a careless and regardless eye,
c-acp pc-acp vvi pno32 a-acp, cc vvi pno32) av pns12 av vvb n2 p-acp dt j cc av-j n1,
(26) sermon (DIV2)
601
Page 339
9699
and not knowing what they mean, suffer them to work on, to steal neerer, and neerer upon us, till they enter into our soules,
and not knowing what they mean, suffer them to work on, to steal nearer, and nearer upon us, till they enter into our Souls,
cc xx vvg r-crq pns32 vvb, vvb pno32 pc-acp vvi a-acp, pc-acp vvi av-jc, cc av-jc p-acp pno12, c-acp pns32 vvb p-acp po12 n2,
(26) sermon (DIV2)
601
Page 339
9700
and dwell there, and so take full possession of us. And first, we may lay it as a ground;
and dwell there, and so take full possession of us. And First, we may lay it as a ground;
cc vvi a-acp, cc av vvb j n1 pp-f pno12. cc ord, pns12 vmb vvi pn31 p-acp dt n1;
(26) sermon (DIV2)
601
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9701
That nothing properly provoketh it self, as the fire doth not provoke it self to burn nor the Sun to shine;
That nothing properly provokes it self, as the fire does not provoke it self to burn nor the Sun to shine;
cst pix av-j vvz pn31 n1, c-acp dt n1 vdz xx vvi pn31 n1 pc-acp vvi ccx dt n1 pc-acp vvi;
(26) sermon (DIV2)
602
Page 339
9702
for the next and necessary causes of things, are rather efficients, then provocations, which are alwayes external either to the person,
for the next and necessary Causes of things, Are rather efficients, then provocations, which Are always external either to the person,
p-acp dt ord cc j n2 pp-f n2, vbr av-c n2, cs n2, r-crq vbr av j av-d p-acp dt n1,
(26) sermon (DIV2)
602
Page 339
9703
or principal, or part, which is the principal and special agent; and so the will of man doth consummate, and finish sin, but provoketh it not,
or principal, or part, which is the principal and special agent; and so the will of man does consummate, and finish since, but provokes it not,
cc j-jn, cc n1, r-crq vbz dt j-jn cc j n1; cc av dt n1 pp-f n1 vdz vvi, cc vvi n1, cc-acp vvz pn31 xx,
(26) sermon (DIV2)
602
Page 339
9704
but is enticed to that evil, or frighted from that which is good, by some outward object, which first presents it self unto the sense, which carries it to the fancy, which conveighs it to the understanding, whence ariseth that fight,
but is enticed to that evil, or frighted from that which is good, by Some outward Object, which First presents it self unto the sense, which carries it to the fancy, which conveys it to the understanding, whence arises that fight,
cc-acp vbz vvn p-acp d n-jn, cc vvn p-acp d r-crq vbz j, p-acp d j n1, r-crq ord vvz pn31 n1 p-acp dt n1, r-crq vvz pn31 p-acp dt n1, r-crq vvz pn31 p-acp dt n1, q-crq vvz d n1,
(26) sermon (DIV2)
602
Page 340
9705
and contention between the inferior part of the soul, and the superior, between the sensual appetite and the reason, not to be decided,
and contention between the inferior part of the soul, and the superior, between the sensual appetite and the reason, not to be decided,
cc n1 p-acp dt j-jn n1 pp-f dt n1, cc dt j-jn, p-acp dt j n1 cc dt n1, xx pc-acp vbi vvn,
(26) sermon (DIV2)
602
Page 340
9706
or determined but by the will, and when the will like Moses holdeth up its hands,
or determined but by the will, and when the will like Moses holds up its hands,
cc vvd p-acp p-acp dt n1, cc c-crq dt n1 av-j np1 vvz a-acp po31 n2,
(26) sermon (DIV2)
602
Page 340
9707
as it were, and is steady and strong, the reason prevaileth, and when it lets them down, the sense.
as it were, and is steady and strong, the reason prevails, and when it lets them down, the sense.
c-acp pn31 vbdr, cc vbz j cc j, dt n1 vvz, cc c-crq pn31 vvz pno32 a-acp, dt n1.
(26) sermon (DIV2)
602
Page 340
9708
The senses then are, (as Hierom calls them) fenestra animae, the windows of the soul, through which tentations enter to flatter and wooe the fancie and affections, to joyn with the principal faculties of the soul, to beget that sin, which begetteth death,
The Senses then Are, (as Hieronymus calls them) fenestra Spirits, the windows of the soul, through which tentations enter to flatter and woo the fancy and affections, to join with the principal faculties of the soul, to beget that since, which begetteth death,
dt n2 av vbr, (c-acp np1 vvz pno32) fw-es fw-la, dt n2 pp-f dt n1, p-acp r-crq n2 vvb pc-acp vvi cc vvi dt n1 cc n2, pc-acp vvi p-acp dt j-jn n2 pp-f dt n1, pc-acp vvi d n1, r-crq vvz n1,
(26) sermon (DIV2)
602
Page 340
9709
and if you will observe how they work by the senses upon the soul, you will soon finde that they do it not, by force and battery,
and if you will observe how they work by the Senses upon the soul, you will soon find that they do it not, by force and battery,
cc cs pn22 vmb vvi c-crq pns32 vvb p-acp dt n2 p-acp dt n1, pn22 vmb av vvi cst pns32 vdb pn31 xx, p-acp n1 cc n1,
(26) sermon (DIV2)
602
Page 340
9710
but by allurement, and speaking it faire, or else by frowns and terrors;
but by allurement, and speaking it fair, or Else by frowns and terrors;
cc-acp p-acp n1, cc vvg pn31 j, cc av p-acp n2 cc n2;
(26) sermon (DIV2)
602
Page 340
9711
that there is no such force in their arguments which spiritual wisdome, and vigilancy may not assoile;
that there is no such force in their Arguments which spiritual Wisdom, and vigilancy may not assoil;
cst pc-acp vbz dx d n1 p-acp po32 n2 r-crq j n1, cc n1 vmb xx vvi;
(26) sermon (DIV2)
602
Page 340
9712
that there is no such beauty on them, which may not be loathed, no such horror, which we may not slight and contemn.
that there is no such beauty on them, which may not be loathed, no such horror, which we may not slight and contemn.
cst pc-acp vbz dx d n1 p-acp pno32, r-crq vmb xx vbi vvn, dx d n1, r-crq pns12 vmb xx j cc vvi.
(26) sermon (DIV2)
602
Page 340
9713
And first, they work us occasions of sin:
And First, they work us occasions of since:
cc ord, pns32 vvb pno12 n2 pp-f n1:
(26) sermon (DIV2)
603
Page 340
9714
and all the power, that occasion hath, is but to shew it self, and if it kill, it is as the Basilisk, by the eye, by looking towards us,
and all the power, that occasion hath, is but to show it self, and if it kill, it is as the Basilisk, by the eye, by looking towards us,
cc d dt n1, cst n1 vhz, vbz cc-acp pc-acp vvi pn31 n1, cc cs pn31 vvb, pn31 vbz p-acp dt n1, p-acp dt n1, p-acp vvg p-acp pno12,
(26) sermon (DIV2)
603
Page 340
9715
or indeed, rather by our looking towards it. Occasion is a creature of our own making;
or indeed, rather by our looking towards it. Occasion is a creature of our own making;
cc av, av-c p-acp po12 vvg p-acp pn31. n1 vbz dt n1 pp-f po12 d vvg;
(26) sermon (DIV2)
603
Page 340
9716
we give it being, or it were not: and it is in our power as the Apostle speaks NONLATINALPHABET to cut it off.
we give it being, or it were not: and it is in our power as the Apostle speaks to Cut it off.
pns12 vvb pn31 vbg, cc pn31 vbdr xx: cc pn31 vbz p-acp po12 n1 p-acp dt n1 vvz pc-acp vvi pn31 a-acp.
(26) sermon (DIV2)
603
Page 340
9717
When we see the golden wedg, we know it is but a clod of earth: When we see the golden wedge, we know it is but a clod of earth:
c-crq pns12 vvb dt j n1, pns12 vvb pn31 vbz p-acp dt n1 pp-f n1:
(26) sermon (DIV2)
603
Page 340
9718
we see beauty and can call it the colour, and symmetry of flesh and blood, of dust and ashes;
we see beauty and can call it the colour, and symmetry of Flesh and blood, of dust and Ashes;
pns12 vvb n1 cc vmb vvi pn31 dt n1, cc n1 pp-f n1 cc n1, pp-f n1 cc n2;
(26) sermon (DIV2)
603
Page 340
9719
and unlesse we make it so; it is no more; indeed, we commonly say, occasio facit furem, that occasion maketh a thief;
and unless we make it so; it is no more; indeed, we commonly say, Occasion facit Furem, that occasion makes a thief;
cc cs pns12 vvb pn31 av; pn31 vbz av-dx av-dc; av, pns12 av-j vvb, fw-la fw-la fw-la, cst n1 vvz dt n1;
(26) sermon (DIV2)
603
Page 340
9720
but (the truth is) it is the thief that makes the occasion;
but (the truth is) it is the thief that makes the occasion;
cc-acp (dt n1 vbz) pn31 vbz dt n1 cst vvz dt n1;
(26) sermon (DIV2)
603
Page 340
9721
for the object being let in by the senses, calls out the soul, which frames and fashioneth it,
for the Object being let in by the Senses, calls out the soul, which frames and fashioneth it,
p-acp dt n1 vbg vvn p-acp p-acp dt n2, vvz av dt n1, r-crq vvz cc vvz pn31,
(26) sermon (DIV2)
603
Page 340
9722
and bringeth it to what form it please; maketh beauty a net, and riches a snare;
and brings it to what from it please; makes beauty a net, and riches a snare;
cc vvz pn31 p-acp r-crq n1 pn31 vvi; vvz n1 dt n1, cc n2 dt n1;
(26) sermon (DIV2)
603
Page 340
9723
and therefore Bonum est non tangere, it is not safe to see or touch;
and Therefore Bonum est non tangere, it is not safe to see or touch;
cc av fw-la fw-la fw-la fw-la, pn31 vbz xx j pc-acp vvi cc vvi;
(26) sermon (DIV2)
603
Page 340
9724
for there is danger in a very touch, in a cast of the eye, and upon a look or touch, the Soul may fly out to meet it,
for there is danger in a very touch, in a cast of the eye, and upon a look or touch, the Soul may fly out to meet it,
c-acp pc-acp vbz n1 p-acp dt j n1, p-acp dt n1 pp-f dt n1, cc p-acp dt n1 cc vvi, dt n1 vmb vvi av pc-acp vvi pn31,
(26) sermon (DIV2)
603
Page 340
9725
and be entangled unawares, utinam nec videre possimus, quod facere nobis nefas est, we may somtimes make it our wish, not to see that, which we may not do, not to touch that which may be made an occasion of sinne, not to look upon wine,
and be entangled unawares, utinam nec To see possimus, quod facere nobis nefas est, we may sometimes make it our wish, not to see that, which we may not do, not to touch that which may be made an occasion of sin, not to look upon wine,
cc vbi vvn av-j, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, pns12 vmb av vvi pn31 po12 n1, xx pc-acp vvi d, r-crq pns12 vmb xx vdi, xx pc-acp vvi d r-crq vmb vbi vvn dt n1 pp-f n1, xx pc-acp vvi p-acp n1,
(26) sermon (DIV2)
603
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9726
when it is red, nor the strange woman, when she smiles. For in the second place;
when it is read, nor the strange woman, when she smiles. For in the second place;
c-crq pn31 vbz vvn, ccx dt j n1, c-crq pns31 vvz. c-acp p-acp dt ord n1;
(26) sermon (DIV2)
603
Page 340
9727
they are not onely made occasions of sins, but are drest up, and trimmed by the father of lies (who takes up a chamber in our Fancy,) in that shape and form, in those fair appearances, which may deceive us:
they Are not only made occasions of Sins, but Are dressed up, and trimmed by the father of lies (who Takes up a chamber in our Fancy,) in that shape and from, in those fair appearances, which may deceive us:
pns32 vbr xx av-j vvn n2 pp-f n2, cc-acp vbr vvn a-acp, cc vvn p-acp dt n1 pp-f n2 (r-crq vvz a-acp dt n1 p-acp po12 n1,) p-acp d n1 cc n1, p-acp d j n2, r-crq vmb vvi pno12:
(26) sermon (DIV2)
604
Page 340
9728
there is a kinde of Rhetorick, and eloquence in them, but not that of the Orators of Greece, which was solid,
there is a kind of Rhetoric, and eloquence in them, but not that of the Orators of Greece, which was solid,
pc-acp vbz dt n1 pp-f n1, cc n1 p-acp pno32, cc-acp xx d pp-f dt n2 pp-f np1, r-crq vbds j,
(26) sermon (DIV2)
604
Page 341
9785
and on this ground Saint Paul puts Heresies into his black Catalogue, and numbers them amongst the works of the Flesh.
and on this ground Saint Paul puts Heresies into his black Catalogue, and numbers them among the works of the Flesh.
cc p-acp d n1 n1 np1 vvz n2 p-acp po31 j-jn n1, cc n2 pno32 p-acp dt n2 pp-f dt n1.
(26) sermon (DIV2)
606
Page 343
9729
and rational, but that of the later Sophisters, which consisted in elegancies, and figures, and Rhetorical colours, that which Plato calls NONLATINALPHABET flattery, and popular eloquence:
and rational, but that of the later Sophisters, which consisted in Elegances, and figures, and Rhetorical colours, that which Plato calls flattery, and popular eloquence:
cc j, cc-acp d pp-f dt jc n2, r-crq vvd p-acp n2, cc n2, cc j n2, cst r-crq np1 vvz n1, cc j n1:
(26) sermon (DIV2)
604
Page 341
9730
for as they who deliver up themselves to fortune, and tread the wayes to honour,
for as they who deliver up themselves to fortune, and tread the ways to honour,
c-acp c-acp pns32 r-crq vvb a-acp px32 p-acp n1, cc vvi dt n2 p-acp n1,
(26) sermon (DIV2)
604
Page 341
9731
and the highest place, do commonly begin there with smiles, where they mean to shake a whip;
and the highest place, do commonly begin there with smiles, where they mean to shake a whip;
cc dt js n1, vdb av-j vvi a-acp p-acp n2, c-crq pns32 vvb pc-acp vvi dt n1;
(26) sermon (DIV2)
604
Page 341
9732
and cringe, and bow, and flatter the common people, whom they intend to enslave, stroke and clap them,
and cringe, and bow, and flatter the Common people, whom they intend to enslave, stroke and clap them,
cc vvi, cc n1, cc vvi dt j n1, ro-crq pns32 vvb pc-acp vvi, n1 cc vvi pno32,
(26) sermon (DIV2)
604
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9733
and so get up and ride the Beast to their journeyes end:
and so get up and ride the Beast to their journeys end:
cc av vvb a-acp cc vvi dt n1 p-acp po32 n2 vvi:
(26) sermon (DIV2)
604
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9734
so do these tentations insinuate, and win upon the weaker part of man, whilst the stronger is left to watch:
so do these tentations insinuate, and win upon the Weaker part of man, while the Stronger is left to watch:
av vdb d n2 vvi, cc vvi p-acp dt jc n1 pp-f n1, cs dt jc vbz vvn pc-acp vvi:
(26) sermon (DIV2)
604
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9735
work upon that part first, which is easier to be seduced, then the reason or will, which must needs denie them admittance,
work upon that part First, which is Easier to be seduced, then the reason or will, which must needs deny them admittance,
vvb p-acp d n1 ord, r-crq vbz jc pc-acp vbi vvn, cs dt n1 cc n1, r-crq vmb av vvi pno32 n1,
(26) sermon (DIV2)
604
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9736
if they came, and presented themselves in their own shape, and were not first let in by the senses and Fancy,
if they Come, and presented themselves in their own shape, and were not First let in by the Senses and Fancy,
cs pns32 vvd, cc vvd px32 p-acp po32 d n1, cc vbdr xx ord vvb p-acp p-acp dt n2 cc n1,
(26) sermon (DIV2)
604
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9737
and there coloured over, and beautified, and in this dresse sent up unto them.
and there coloured over, and beautified, and in this dress sent up unto them.
cc a-acp vvn a-acp, cc vvn, cc p-acp d n1 vvd a-acp p-acp pno32.
(26) sermon (DIV2)
604
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9738
Indeed the senses are meerly passive, receive the object, and no more, the eye doth see,
Indeed the Senses Are merely passive, receive the Object, and no more, the eye does see,
np1 dt n2 vbr av-j j, vvb dt n1, cc dx av-dc, dt n1 vdz vvi,
(26) sermon (DIV2)
604
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9739
and the eare hear, and the hands feel, and their work and office is transacted; and thus, if I be watchful, I may see vanity, and detest it:
and the ear hear, and the hands feel, and their work and office is transacted; and thus, if I be watchful, I may see vanity, and detest it:
cc dt n1 vvb, cc dt n2 vvb, cc po32 n1 cc n1 vbz vvn; cc av, cs pns11 vbb j, pns11 vmb vvi n1, cc vvb pn31:
(26) sermon (DIV2)
604
Page 341
9740
I may hear blasphemy and abhor it, I may touch, and not be defiled:
I may hear blasphemy and abhor it, I may touch, and not be defiled:
pns11 vmb vvi n1 cc vvb pn31, pns11 vmb vvi, cc xx vbi vvn:
(26) sermon (DIV2)
604
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9741
but as the Prophet Jeremy speaks, Death comes in at the windowes, and so by degrees enters into the palace of our mind,
but as the Prophet Jeremiah speaks, Death comes in At the windows, and so by Degrees enters into the palace of our mind,
cc-acp c-acp dt n1 np1 vvz, n1 vvz p-acp p-acp dt n2, cc av p-acp n2 vvz p-acp dt n1 pp-f po12 n1,
(26) sermon (DIV2)
604
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9742
and as the Civilians tell us, possessio acquiritur, etiamsi in angulo tantum ingrediamur, we take possession of a house though we come but into a corner of it,
and as the Civilians tell us, possessio acquiritur, Even if in Angulo Tantum ingrediamur, we take possession of a house though we come but into a corner of it,
cc p-acp dt n2-jn vvb pno12, fw-la fw-la, fw-la p-acp fw-la fw-la fw-la, pns12 vvb n1 pp-f dt n1 cs pns12 vvb cc-acp p-acp dt n1 pp-f pn31,
(26) sermon (DIV2)
604
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9743
so through our negligence, and unwarinesse, many times, nay, most times, it falls out that when the temptation hath gained an entrance at the eye,
so through our negligence, and unwariness, many times, nay, most times, it falls out that when the temptation hath gained an Entrance At the eye,
av p-acp po12 n1, cc n1, d n2, uh-x, av-ds n2, pn31 vvz av cst c-crq dt n1 vhz vvn dt n1 p-acp dt n1,
(26) sermon (DIV2)
604
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9744
or eare, it presseth forward to the more retired and more active faculties, and at last gains dominion over the whole man:
or ear, it Presseth forward to the more retired and more active faculties, and At last gains dominion over the Whole man:
cc n1, pn31 vvz av-j p-acp dt av-dc j-vvn cc av-dc j n2, cc p-acp ord vvz n1 p-acp dt j-jn n1:
(26) sermon (DIV2)
604
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9745
for from the senses it is transmitted to the Fancy, which hath a Creating faculty, to make what she pleaseth, of what she list, to put new forms and shapes upon objects;
for from the Senses it is transmitted to the Fancy, which hath a Creating faculty, to make what she Pleases, of what she list, to put new forms and shapes upon objects;
c-acp p-acp dt n2 pn31 vbz vvn p-acp dt n1, r-crq vhz dt vvg n1, pc-acp vvi r-crq pns31 vvz, pp-f r-crq pns31 vvd, pc-acp vvi j n2 cc n2 p-acp n2;
(26) sermon (DIV2)
604
Page 341
9746
to make gods of clay, to make that delightful, which in it self is grievous, that desirable which is loathsome;
to make God's of clay, to make that delightful, which in it self is grievous, that desirable which is loathsome;
pc-acp vvi n2 pp-f n1, pc-acp vvi d j, r-crq p-acp pn31 n1 vbz j, cst j r-crq vbz j;
(26) sermon (DIV2)
604
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9747
that fair and beautiful, which is full of horror;
that fair and beautiful, which is full of horror;
cst j cc j, r-crq vbz j pp-f n1;
(26) sermon (DIV2)
604
Page 341
9748
To-set up a Golden calf, and say it as a good, & habentur phantasmata pro cognitis, these shews and apparitions are taken for substances, these airy phantasmes,
To-set up a Golden calf, and say it as a good, & habentur phantasmata Pro cognitis, these shows and apparitions Are taken for substances, these airy phantasms,
j p-acp dt j n1, cc vvb pn31 p-acp dt j, cc fw-la fw-la fw-la n1, d vvz cc n2 vbr vvn p-acp n2, d j n2,
(26) sermon (DIV2)
604
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9749
for well-grounded conclusions, and the minde of man doth so apply it self unto them, ut dum in his est cogitatio, ea intellectu cerni arbitramur, that what is but in the fancy,
for well-grounded conclusions, and the mind of man does so apply it self unto them, ut dum in his est cogitatio, ea intellectu cerni arbitramur, that what is but in the fancy,
p-acp j n2, cc dt n1 pp-f n1 vdz av vvi pn31 n1 p-acp pno32, fw-la fw-la p-acp po31 fw-la fw-la, fw-la fw-la fw-la fw-la, cst r-crq vbz p-acp p-acp dt n1,
(26) sermon (DIV2)
604
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9750
and wrapped up in a thought, is supposed to be seen by the eye of the understanding, in the same shape:
and wrapped up in a Thought, is supposed to be seen by the eye of the understanding, in the same shape:
cc vvd a-acp p-acp dt n1, vbz vvn pc-acp vbi vvn p-acp dt n1 pp-f dt n1, p-acp dt d n1:
(26) sermon (DIV2)
604
Page 341
9751
what we think is so, and with us (in these our distempers) opinion and knowledge are one and the same thing:
what we think is so, and with us (in these our distempers) opinion and knowledge Are one and the same thing:
r-crq pns12 vvb vbz av, cc p-acp pno12 (p-acp d po12 n2) n1 cc n1 vbr crd cc dt d n1:
(26) sermon (DIV2)
604
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9752
and this inflames, and mads the affections, that they forget their objects, and look and run wilde another way:
and this inflames, and mads the affections, that they forget their objects, and look and run wild Another Way:
cc d vvz, cc vvz dt n2, cst pns32 vvb po32 n2, cc vvi cc vvi j j-jn n1:
(26) sermon (DIV2)
604
Page 341
9753
our hatred is placed on that which we should love, and our love on that, which we should detest, we feare that which we should embrace,
our hatred is placed on that which we should love, and our love on that, which we should detest, we Fear that which we should embrace,
po12 n1 vbz vvn p-acp d r-crq pns12 vmd vvi, cc po12 n1 p-acp d, r-crq pns12 vmd vvi, pns12 vvb d r-crq pns12 vmd vvi,
(26) sermon (DIV2)
604
Page 342
9754
and we hope for that, which we should feare, we are angry with a Friend, and well pleased with an enemy:
and we hope for that, which we should Fear, we Are angry with a Friend, and well pleased with an enemy:
cc pns12 vvb p-acp d, r-crq pns12 vmd vvi, pns12 vbr j p-acp dt n1, cc av vvn p-acp dt n1:
(26) sermon (DIV2)
604
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9755
Now prophaness sounds better, then a Hymne, or Psalme of Thanksgiving; a Fable is more welcome,
Now profaneness sounds better, then a Hymn, or Psalm of Thanksgiving; a Fable is more welcome,
av n1 vvz jc, av dt n1, cc n1 pp-f n1; dt n1 vbz av-dc j-jn,
(26) sermon (DIV2)
604
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9756
then the Oracles of God, et blandior auri species, quam hominis, aut coeli, aut lucis, and a piece of Gold is a more glorious sight,
then the Oracles of God, et blandior auri species, quam hominis, Or coeli, Or lucis, and a piece of Gold is a more glorious sighed,
cs dt n2 pp-f np1, fw-fr fw-la fw-la n1, fw-la fw-la, fw-la fw-la, fw-la fw-la, cc dt n1 pp-f n1 vbz dt av-dc j n1,
(26) sermon (DIV2)
604
Page 342
9757
then man, the Image of his Maker, or the Heaven, wherein he dwells, or the Light it self;
then man, the Image of his Maker, or the Heaven, wherein he dwells, or the Light it self;
cs n1, dt n1 pp-f po31 n1, cc dt n1, c-crq pns31 vvz, cc dt n1 pn31 n1;
(26) sermon (DIV2)
604
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9758
so true is that of the Orator, aliud agere mentem cogunt oculi, by this meanes, the eye diverts the mind of man from its proper work, that it cannot attend and busy it self to discerne betwixt Good and evill,
so true is that of the Orator, Aliud agere mentem cogunt oculi, by this means, the eye diverts the mind of man from its proper work, that it cannot attend and busy it self to discern betwixt Good and evil,
av j vbz d pp-f dt n1, vvn fw-la fw-la fw-la fw-la, p-acp d n2, dt n1 vvz dt n1 pp-f n1 p-acp po31 j n1, cst pn31 vmbx vvi cc vvi pn31 n1 pc-acp vvi p-acp j cc j-jn,
(26) sermon (DIV2)
604
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9759
and so watch, and stand upon its Guard.
and so watch, and stand upon its Guard.
cc av vvb, cc vvb p-acp po31 n1.
(26) sermon (DIV2)
604
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9760
I call'd Tentations not only Occasions, but Arguments, but such Arguments, which as I told you, conclude not & beget not knowledge,
I called Tentations not only Occasions, but Arguments, but such Arguments, which as I told you, conclude not & beget not knowledge,
pns11 vvd n2 xx av-j n2, cc-acp n2, cc-acp d n2, r-crq c-acp pns11 vvd pn22, vvb xx cc vvb xx n1,
(26) sermon (DIV2)
605
Page 342
9761
but opinion, & prevail not with wise men, but with fools, who commonly for want of Circumspection, entertain,
but opinion, & prevail not with wise men, but with Fools, who commonly for want of Circumspection, entertain,
cc-acp n1, cc vvb xx p-acp j n2, cc-acp p-acp n2, r-crq av-j p-acp n1 pp-f n1, vvb,
(26) sermon (DIV2)
605
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9762
& swallow down uncertain things for those which are certain, & that which is doubtful, for that which is true.
& swallow down uncertain things for those which Are certain, & that which is doubtful, for that which is true.
cc vvi a-acp j n2 p-acp d r-crq vbr j, cc cst r-crq vbz j, c-acp d r-crq vbz j.
(26) sermon (DIV2)
605
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9763
They who have wisedome for their guide, judge of things, NONLATINALPHABET, according as they are in themselves, according to the Truth;
They who have Wisdom for their guide, judge of things,, according as they Are in themselves, according to the Truth;
pns32 r-crq vhb n1 p-acp po32 n1, n1 pp-f n2,, vvg c-acp pns32 vbr p-acp px32, vvg p-acp dt n1;
(26) sermon (DIV2)
605
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9764
attempt nothing, doe nothing upon Opinion, or a bare appearance, but before they make Choice, doe weigh and examine the Object:
attempt nothing, do nothing upon Opinion, or a bore appearance, but before they make Choice, do weigh and examine the Object:
vvb pix, vdb pix p-acp n1, cc dt j n1, cc-acp c-acp pns32 vvb n1, vdb vvi cc vvi dt n1:
(26) sermon (DIV2)
605
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9765
but uncautelous, and unadvised men do but see, and presently imbrace that, which was most deformed in it self,
but uncautelous, and unadvised men do but see, and presently embrace that, which was most deformed in it self,
cc-acp j, cc j n2 vdb p-acp vvi, cc av-j vvi d, r-crq vbds av-ds vvn p-acp pn31 n1,
(26) sermon (DIV2)
605
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9766
and had nothing to commend it self to them, but the fucus and paint, which themselves laid on.
and had nothing to commend it self to them, but the fucus and paint, which themselves laid on.
cc vhd pix pc-acp vvi pn31 n1 p-acp pno32, cc-acp dt n1 cc vvi, r-crq px32 vvn p-acp.
(26) sermon (DIV2)
605
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9786
For if we look upon those who are the Authors, and Fomentors of Error, we shall find that they wilfully shut their eyes,
For if we look upon those who Are the Authors, and Fomenters of Error, we shall find that they wilfully shut their eyes,
p-acp cs pns12 vvb p-acp d r-crq vbr dt n2, cc n2 pp-f n1, pns12 vmb vvi cst pns32 av-j vvd po32 n2,
(26) sermon (DIV2)
606
Page 343
9809
And as the senses conveigh the Tentations, so do the Affections, if we watch them not,
And as the Senses convey the Tentations, so do the Affections, if we watch them not,
cc c-acp dt n2 vvb dt n2, av vdb dt n2, cs pns12 vvb pno32 xx,
(26) sermon (DIV2)
608
Page 344
9767
Good God, how friendly and familiar are we with that, which pleaseth the eye and fancy, before the reason hath lookt upon it? Take all the sinnes which we commit, what better ground or Foundation have they, on which they rise to that visible height,
Good God, how friendly and familiar Are we with that, which Pleases the eye and fancy, before the reason hath looked upon it? Take all the Sins which we commit, what better ground or Foundation have they, on which they rise to that visible height,
j np1, c-crq j cc j-jn vbr pns12 p-acp d, r-crq vvz dt n1 cc n1, p-acp dt n1 vhz vvn p-acp pn31? vvb d dt n2 r-crq pns12 vvb, q-crq jc n1 cc n1 vhb pns32, p-acp r-crq pns32 vvb p-acp d j n1,
(26) sermon (DIV2)
605
Page 342
9768
then False opinion? Our Ambition soares, and mounts aloft with this thought, as with a wing;
then False opinion? Our Ambition soars, and mounts aloft with this Thought, as with a wing;
av j n1? po12 n1 vvz, cc vvz av p-acp d n1, c-acp p-acp dt n1;
(26) sermon (DIV2)
605
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9769
That Honor will make us, as Gods: Our Covetousness diggs and sweats with this assurance; That Riches are the best Friend.
That Honour will make us, as God's: Our Covetousness Diggs and sweats with this assurance; That Riches Are the best Friend.
cst n1 vmb vvi pno12, c-acp n2: po12 n1 n2 cc n2 p-acp d n1; d n2 vbr dt js n1.
(26) sermon (DIV2)
605
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9770
Our revenge is furious and bloody, because we think, That to suffer is Cowardise, we runne after evills,
Our revenge is furious and bloody, Because we think, That to suffer is Cowardice, we run After evils,
po12 n1 vbz j cc j, c-acp pns12 vvb, cst pc-acp vvi vbz n1, pns12 vvb p-acp n2-jn,
(26) sermon (DIV2)
605
Page 342
9771
and study for a Curse, for some glimpse, or shew it hath of some great blessing;
and study for a Curse, for Some glimpse, or show it hath of Some great blessing;
cc vvi p-acp dt n1, p-acp d n1, cc vvi pn31 vhz pp-f d j n1;
(26) sermon (DIV2)
605
Page 342
9772
And we doat on the earth, which is fading, and whose fashion passeth away for some resemblance we think it hath to Heaven and Eternity, Et inambus phant asmatibus tanquam pictis epulis reficimur, and these vain imaginations, These Dreames of Happinesse, are but as a painted Banquet;
And we dote on the earth, which is fading, and whose fashion passes away for Some resemblance we think it hath to Heaven and Eternity, Et inambus phant asmatibus tanquam pictis epulis reficimur, and these vain Imaginations, These Dreams of Happiness, Are but as a painted Banquet;
cc pns12 vvb p-acp dt n1, r-crq vbz vvg, cc rg-crq n1 vvz av p-acp d n1 pns12 vvb pn31 vhz p-acp n1 cc n1, fw-fr n1 n1 fw-la fw-la fw-la fw-la fw-la, cc d j n2, d n2 pp-f n1, vbr cc-acp p-acp dt j-vvn n1;
(26) sermon (DIV2)
605
Page 342
9773
for as Junckets in a Picture may delight the eye, but not fill the stomach,
for as Junkets in a Picture may delight the eye, but not fill the stomach,
c-acp c-acp n2 p-acp dt n1 vmb vvi dt n1, cc-acp xx vvi dt n1,
(26) sermon (DIV2)
605
Page 342
9774
so doe these sudden, and weak conceptions tickle and please the fancy, perhaps, but bring leanness into the soul,
so do these sudden, and weak conceptions tickle and please the fancy, perhaps, but bring leanness into the soul,
av vdb d j, cc j n2 vvb cc vvi dt n1, av, cc-acp vvb n1 p-acp dt n1,
(26) sermon (DIV2)
605
Page 342
9775
and leave it empty and poore: And no marvail.
and leave it empty and poor: And no marvel.
cc vvb pn31 j cc j: cc dx n1.
(26) sermon (DIV2)
605
Page 342
9776
For when the sense is thus pleased, when the fancy hath sported and plaid with that which delighted the sense;
For when the sense is thus pleased, when the fancy hath sported and played with that which delighted the sense;
p-acp c-crq dt n1 vbz av vvn, c-crq dt n1 vhz vvn cc vvn p-acp d r-crq vvd dt n1;
(26) sermon (DIV2)
605
Page 342
9777
the Affections grow unruly, and reason is swallowed up in Victory, so that God seemeth to be the enemy, and the Devill a Friend, bringing good news unto us,
the Affections grow unruly, and reason is swallowed up in Victory, so that God seems to be the enemy, and the devil a Friend, bringing good news unto us,
dt n2 vvb j, cc n1 vbz vvn a-acp p-acp n1, av cst np1 vvz pc-acp vbi dt n1, cc dt n1 dt n1, vvg j n1 p-acp pno12,
(26) sermon (DIV2)
605
Page 343
9778
and speaking pleasing Things to us, such as are Musick to our eares, whereas God seems to come in Thunder, with Terror,
and speaking pleasing Things to us, such as Are Music to our ears, whereas God seems to come in Thunder, with Terror,
cc vvg vvg n2 p-acp pno12, d c-acp vbr n1 p-acp po12 n2, cs np1 vvz pc-acp vvi p-acp n1, p-acp n1,
(26) sermon (DIV2)
605
Page 343
9779
and command, to drive us to our watch:
and command, to drive us to our watch:
cc vvi, pc-acp vvi pno12 p-acp po12 n1:
(26) sermon (DIV2)
605
Page 343
9780
providing a knife for our throat, shutting up the eye, cutting off the right hand, muzling up the mouth, that it speake no Guile, writing sad Characters upon that, which our sense,
providing a knife for our throat, shutting up the eye, cutting off the right hand, muzzling up the Mouth, that it speak no Guile, writing sad Characters upon that, which our sense,
vvg dt n1 p-acp po12 n1, vvg a-acp dt n1, vvg a-acp dt j-jn n1, vvg a-acp dt n1, cst pn31 vvb dx n1, vvg j n2 p-acp d, r-crq po12 n1,
(26) sermon (DIV2)
605
Page 343
9781
and Fancy had painted, and drest up; as Touch not, Tast not, Handle not.
and Fancy had painted, and dressed up; as Touch not, Taste not, Handle not.
cc n1 vhd vvn, cc vvn a-acp; c-acp vvb xx, vvi xx, vvb xx.
(26) sermon (DIV2)
605
Page 343
9782
Now that Temptations work thus by the sense, and Enter, and make their passage into the inward man, is evident not onely in those grosser sinnes, which turne the very soul it self into flesh, nam wist a anima libidine, fit Caro, saith the Father,
Now that Temptations work thus by the sense, and Enter, and make their passage into the inward man, is evident not only in those grosser Sins, which turn the very soul it self into Flesh, nam wist a anima libidine, fit Caro, Says the Father,
av d n2 vvb av p-acp dt n1, cc vvb, cc vvi po32 n1 p-acp dt j n1, vbz j xx av-j p-acp d jc n2, r-crq vvb dt j n1 pn31 n1 p-acp n1, fw-la vvd dt fw-la fw-la, j np1, vvz dt n1,
(26) sermon (DIV2)
606
Page 343
9783
for when the soul is polluted with lust, it loseth its spirituality, and is transubstantiated as it were into Flesh) but it is seen in those which are more retired, and inward to the Soul;
for when the soul is polluted with lust, it loses its spirituality, and is Transubstantiated as it were into Flesh) but it is seen in those which Are more retired, and inward to the Soul;
c-acp c-crq dt n1 vbz vvn p-acp n1, pn31 vvz po31 n1, cc vbz vvn c-acp pn31 vbdr p-acp n1) cc-acp pn31 vbz vvn p-acp d r-crq vbr av-dc vvn, cc j p-acp dt n1;
(26) sermon (DIV2)
606
Page 343
9784
not onely in the Practice of our Life, but the Errors of our Doctrin;
not only in the Practice of our Life, but the Errors of our Doctrine;
xx av-j p-acp dt n1 pp-f po12 n1, cc-acp dt n2 pp-f po12 n1;
(26) sermon (DIV2)
606
Page 343
9787
and eares against the Truth, which offers it self, and bespeaks them with Arguments, and reasons undenyable,
and ears against the Truth, which offers it self, and bespeaks them with Arguments, and Reasons undeniable,
cc n2 p-acp dt n1, r-crq vvz pn31 n1, cc vvz pno32 p-acp n2, cc n2 j,
(26) sermon (DIV2)
606
Page 343
9788
and decline to falshood, by leaning rather to that which is convenient, then that which is true, hearkning more to earthly and sensuall motives,
and decline to falsehood, by leaning rather to that which is convenient, then that which is true, Harkening more to earthly and sensual motives,
cc vvi p-acp n1, p-acp vvg av-c p-acp cst r-crq vbz j, av cst r-crq vbz j, vvg av-dc p-acp j cc j n2,
(26) sermon (DIV2)
606
Page 343
9789
then to the voice of God which told them, This is the way.
then to the voice of God which told them, This is the Way.
av p-acp dt n1 pp-f np1 r-crq vvd pno32, d vbz dt n1.
(26) sermon (DIV2)
606
Page 343
9790
Honor, and Riches, and love of this world make up that body of Divinity, which must be a Directory for others to walk by, the eye reads the Text,
Honour, and Riches, and love of this world make up that body of Divinity, which must be a Directory for Others to walk by, the eye reads the Text,
n1, cc n2, cc n1 pp-f d n1 vvi a-acp d n1 pp-f n1, r-crq vmb vbi dt n1 p-acp n2-jn pc-acp vvi p-acp, dt n1 vvz dt n1,
(26) sermon (DIV2)
606
Page 343
9791
and the eye lets in the Interpretation;
and the eye lets in the Interpretation;
cc dt n1 vvz p-acp dt n1;
(26) sermon (DIV2)
606
Page 343
9792
for the love that I delight in, is urgent with me, and perswades me to understand it so,
for the love that I delight in, is urgent with me, and persuades me to understand it so,
p-acp dt n1 cst pns11 vvb p-acp, vbz j p-acp pno11, cc vvz pno11 pc-acp vvi pn31 av,
(26) sermon (DIV2)
606
Page 343
9793
as it may favour and Countenance that Love.
as it may favour and Countenance that Love.
c-acp pn31 vmb vvi cc n1 cst n1.
(26) sermon (DIV2)
606
Page 343
9794
Thus do Tentations both to sinne, and errour creep in at these doores, and inlets of the senses,
Thus do Tentations both to sin, and error creep in At these doors, and inlets of the Senses,
av vdb n2 av-d p-acp n1, cc n1 vvi p-acp p-acp d n2, cc n2 pp-f dt n2,
(26) sermon (DIV2)
607
Page 343
9795
and like Theeves steale in by night, colour'd over with the pleasures, and clouded with the pomp of the world,
and like Thieves steal in by night, coloured over with the pleasures, and clouded with the pomp of the world,
cc j n2 vvi p-acp p-acp n1, vvn a-acp p-acp dt n2, cc vvn p-acp dt n1 pp-f dt n1,
(26) sermon (DIV2)
607
Page 343
9796
and so find easy admittance, and steale away the Truth, and Love of God out of our hearts, whilst we sleep.
and so find easy admittance, and steal away the Truth, and Love of God out of our hearts, while we sleep.
cc av vvb j n1, cc vvi av dt n1, cc n1 pp-f np1 av pp-f po12 n2, cs pns12 vvb.
(26) sermon (DIV2)
607
Page 343
9797
And if a faire Temptation doe not make entrance with a smile, a bitter and grievous Temptation may force a passage with its Horror.
And if a fair Temptation do not make Entrance with a smile, a bitter and grievous Temptation may force a passage with its Horror.
cc cs dt j n1 vdb xx vvi n1 p-acp dt n1, dt j cc j n1 vmb vvi dt n1 p-acp po31 n1.
(26) sermon (DIV2)
608
Page 343
9798
For thus according to their divers and severall aspects, they worke both upon the Irascible, and Concupiscible Power;
For thus according to their diverse and several aspects, they work both upon the Irascible, and Concupiscible Power;
p-acp av vvg p-acp po32 j cc j n2, pns32 vvb d p-acp dt j, cc j n1;
(26) sermon (DIV2)
608
Page 343
9799
If an Enemy be loud against us, we have a Tempest vvithin us; if Jacob hath the blessing, Esau hates him;
If an Enemy be loud against us, we have a Tempest within us; if Jacob hath the blessing, Esau hates him;
cs dt n1 vbb j p-acp pno12, pns12 vhb dt n1 p-acp pno12; cs np1 vhz dt n1, np1 vvz pno31;
(26) sermon (DIV2)
608
Page 343
9800
At the sight of Beauty, if I take not heed, my Love begins to kindle at the next look, it Flames;
At the sighed of Beauty, if I take not heed, my Love begins to kindle At the next look, it Flames;
p-acp dt n1 pp-f n1, cs pns11 vvb xx n1, po11 n1 vvz p-acp vvb p-acp dt ord vvb, pn31 vvz;
(26) sermon (DIV2)
608
Page 343
9801
The approach of danger strikes me with feare; nay, a shadow, and representation will doe it;
The approach of danger strikes me with Fear; nay, a shadow, and representation will do it;
dt n1 pp-f n1 vvz pno11 p-acp n1; uh-x, dt n1, cc n1 vmb vdi pn31;
(26) sermon (DIV2)
608
Page 343
9802
I may take a Promontory for a Navy, and a field of Thistles, for a body of Pikes;
I may take a Promontory for a Navy, and a field of Thistles, for a body of Pikes;
pns11 vmb vvi dt n1 p-acp dt n1, cc dt n1 pp-f n2, p-acp dt n1 pp-f n2;
(26) sermon (DIV2)
608
Page 344
9803
not onely that which is true, but that which is Feigned;
not only that which is true, but that which is Feigned;
xx av-j d r-crq vbz j, cc-acp cst r-crq vbz j-vvn;
(26) sermon (DIV2)
608
Page 344
9804
That which is but colour, which is but round, which is but a superficies, but an apparition,
That which is but colour, which is but round, which is but a superficies, but an apparition,
d r-crq vbz p-acp n1, r-crq vbz p-acp av-j, r-crq vbz p-acp dt n1, cc-acp dt n1,
(26) sermon (DIV2)
608
Page 344
9805
but a shadow, being carelesly let in, and entertain'd, may rayse this Tumult and Sedition in the Soul:
but a shadow, being carelessly let in, and entertained, may raise this Tumult and Sedition in the Soul:
cc-acp dt n1, vbg av-j vvn p-acp, cc vvn, vmb vvi d n1 cc n1 p-acp dt n1:
(26) sermon (DIV2)
608
Page 344
9806
a faire promising Temptation comes upon parley, and treaty, and conditions, insinuates and winnes upon us with its smiles and flatteries,
a fair promising Temptation comes upon parley, and treaty, and conditions, insinuates and wins upon us with its smiles and flatteries,
dt j j-vvg n1 vvz p-acp n1, cc n1, cc n2, vvz cc vvz p-acp pno12 p-acp po31 n2 cc n2,
(26) sermon (DIV2)
608
Page 344
9807
but a fearfull, and boy sterous Temptation, playeth upon us with all its Artillery, with smart,
but a fearful, and boy sterous Temptation, plays upon us with all its artillery, with smart,
cc-acp dt j, cc n1 j n1, vvz p-acp pno12 p-acp d po31 n1, p-acp n1,
(26) sermon (DIV2)
608
Page 344
9808
and shame, and poverty, and Imprisonment, and Death, makes forward with a kind of force and violence, Et tumultuantes de gradu dcijcit, and overthrows us with some noise.
and shame, and poverty, and Imprisonment, and Death, makes forward with a kind of force and violence, Et tumultuantes de Grade dcijcit, and overthrows us with Some noise.
cc n1, cc n1, cc n1, cc n1, vvz av-j p-acp dt n1 pp-f n1 cc n1, fw-fr n2 fw-fr fw-la fw-la, cc vvz pno12 p-acp d n1.
(26) sermon (DIV2)
608
Page 344
9810
and suppresse them, make sensible alterations in the heart, and make themselves visible to the very Eye, profectò saith Pliny, in oculis animus inhabitat, the mind dwells in the eye, there it is visible to be seen;
and suppress them, make sensible alterations in the heart, and make themselves visible to the very Eye, profectò Says pliny, in oculis animus inhabitat, the mind dwells in the eye, there it is visible to be seen;
cc vvi pno32, vvb j n2 p-acp dt n1, cc vvi px32 j p-acp dt j vvb, uh vvz np1, p-acp fw-la n1 fw-la, dt n1 vvz p-acp dt n1, a-acp pn31 vbz j pc-acp vbi vvn;
(26) sermon (DIV2)
608
Page 344
9811
in its joy it leapeth there, in its grief it languisheth, in its feare it droopeth there, in its Anger it threatens there, in its Hope it looks out cheerfully,
in its joy it leapeth there, in its grief it Languishes, in its Fear it droops there, in its Anger it threatens there, in its Hope it looks out cheerfully,
p-acp po31 n1 pn31 vvz a-acp, p-acp po31 n1 pn31 vvz, p-acp po31 n1 pn31 vvz a-acp, p-acp po31 n1 pn31 vvz a-acp, p-acp po31 n1 pn31 vvz av av-j,
(26) sermon (DIV2)
608
Page 344
9812
and in its Despaire, it sinks in again, and leaves the living man with no more motion, then a Carkasse.
and in its Despair, it sinks in again, and leaves the living man with no more motion, then a Carcase.
cc p-acp po31 n1, pn31 vvz p-acp av, cc vvz dt j-vvg n1 p-acp dx dc n1, cs dt n1.
(26) sermon (DIV2)
608
Page 344
9813
The heart of man changeth his countenance, saith the Wise man;The heart of man changes his countenance, Says the Wise man;
dt n1 pp-f n1 vvz po31 n1, vvz dt j n1;
(26) sermon (DIV2)
608
Page 344
9814
If we stand not upon our Guard, the state, and peace of our mind will soon be over-thrown, Respexit oculis (saith St. Amb. ) et sensum mentis evertit os libavit,
If we stand not upon our Guard, the state, and peace of our mind will soon be overthrown, Respexit oculis (Says Saint Ambassadors) et sensum mentis Overturn os libavit,
cs pns12 vvb xx p-acp po12 n1, dt n1, cc n1 pp-f po12 n1 vmb av vbi j, fw-la fw-la (vvz n1 np1) fw-la fw-la fw-la j fw-la fw-la,
(26) sermon (DIV2)
608
Page 344
9815
& crimen retulit, the man did but look back, and his mind was shaken, he did but open his eare,& crimen retulit, the man did but look back, and his mind was shaken, he did but open his ear,
cc fw-la fw-la, dt n1 vdd p-acp vvi av, cc po31 n1 vbds vvn, pns31 vdd p-acp vvi po31 n1,
(26) sermon (DIV2)
608
Page 344
9816
and lost a good intention, he did but lightly Touch, and shadow the Object, and took in a sinne, he did but Touch, and was on fire.
and lost a good intention, he did but lightly Touch, and shadow the Object, and took in a sin, he did but Touch, and was on fire.
cc vvd dt j n1, pns31 vdd p-acp av-j vvi, cc vvi dt n1, cc vvd p-acp dt n1, pns31 vdd p-acp vvi, cc vbds p-acp n1.
(26) sermon (DIV2)
608
Page 344
9817
You see now the force and strength of the Enemy, you see him in his mine,
You see now the force and strength of the Enemy, you see him in his mine,
pn22 vvb av dt n1 cc n1 pp-f dt n1, pn22 vvb pno31 p-acp po31 n1,
(26) sermon (DIV2)
609
Page 344
9818
and you see him in his March, with his flatteries and Menacies, with his glories,
and you see him in his March, with his flatteries and Menacies, with his Glories,
cc pn22 vvb pno31 p-acp po31 n1, p-acp po31 n2 cc n2, p-acp po31 n2,
(26) sermon (DIV2)
609
Page 344
9819
and Terrors, with his occasions and Arguments, and if to these you oppose your Prudency and watchfulness, your Fortitude,
and Terrors, with his occasions and Arguments, and if to these you oppose your Prudency and watchfulness, your Fortitude,
cc n2, p-acp po31 n2 cc n2, cc cs p-acp d pn22 vvb po22 n1 cc n1, po22 n1,
(26) sermon (DIV2)
609
Page 344
9820
and Christian Resolution, you put him to flight, or Tread him under your foot.
and Christian Resolution, you put him to flight, or Tread him under your foot.
cc njp n1, pn22 vvd pno31 pc-acp vvi, cc vvi pno31 p-acp po22 n1.
(26) sermon (DIV2)
609
Page 344
9821
For first, Temptations may enter the senses without sinne, for to behold the Object, to Touch or Tast (which are called belluini sensus, our more Brutish senses) is not to commit sinne, because God himself hath thus ordered, For First, Temptations may enter the Senses without sin, for to behold the Object, to Touch or Taste (which Are called belluini sensus, our more Brutish Senses) is not to commit sin, Because God himself hath thus ordered,
p-acp ord, n2 vmb vvi dt n2 p-acp n1, c-acp pc-acp vvi dt n1, pc-acp vvi cc n1 (r-crq vbr vvn fw-la fw-la, po12 n1 j n2) vbz xx pc-acp vvi n1, c-acp np1 px31 vhz av vvn,
(26) sermon (DIV2)
610
Page 344
9822
and framed the senses by their severall instruments and Organs, auditum in auribus fodit, visum in ceulis accendit, gustum in ore conclusit, saith the Father, he hath kindled up light in the eyes, he hath digged the hollow of the Eare,
and framed the Senses by their several Instruments and Organs, auditum in auribus fodit, visum in ceulis accendit, gustum in over conclusit, Says the Father, he hath kindled up Light in the eyes, he hath dug the hollow of the Ear,
cc vvd dt n2 p-acp po32 j n2 cc n2, fw-la p-acp fw-la fw-la, fw-la p-acp fw-la fw-la, fw-la p-acp n1 fw-la, vvz dt n1, pns31 vhz vvn a-acp j p-acp dt n2, pns31 vhz vvn dt j-jn pp-f dt n1,
(26) sermon (DIV2)
610
Page 344
9823
for hearing, and hath shut up the Tast in the mouth, or palate, and hath given man his senses very fit for the triall, and reward of vertue;
for hearing, and hath shut up the Taste in the Mouth, or palate, and hath given man his Senses very fit for the trial, and reward of virtue;
p-acp vvg, cc vhz vvn a-acp dt n1 p-acp dt n1, cc n1, cc vhz vvn n1 po31 n2 av j p-acp dt n1, cc n1 pp-f n1;
(26) sermon (DIV2)
610
Page 344
9824
for as he made the eye to see, so he made every thing in the world to be seene, Frustra ii essent si non viderentur, saith Amor. they were to no End,
for as he made the eye to see, so he made every thing in the world to be seen, Frustra ii essent si non viderentur, Says Amor. they were to no End,
c-acp c-acp pns31 vvd dt n1 pc-acp vvi, av pns31 vvd d n1 p-acp dt n1 pc-acp vbi vvn, fw-la crd n-jn fw-mi fw-fr fw-la, vvz np1. pns32 vbdr p-acp dx vvb,
(26) sermon (DIV2)
610
Page 344
9825
if they were not to be seen, and seen they may be to our Comfort, and to our perill, and as Temptations may enter in at the Eye or Eare,
if they were not to be seen, and seen they may be to our Comfort, and to our peril, and as Temptations may enter in At the Eye or Ear,
cs pns32 vbdr xx pc-acp vbi vvn, cc vvn pns32 vmb vbi p-acp po12 n1, cc p-acp po12 n1, cc c-acp n2 vmb vvi p-acp p-acp dt n1 cc n1,
(26) sermon (DIV2)
610
Page 345
9826
or any of the other senses, so we may make them the matter of virtue, as well as the occasion:
or any of the other Senses, so we may make them the matter of virtue, as well as the occasion:
cc d pp-f dt j-jn n2, av pns12 vmb vvi pno32 dt n1 pp-f n1, c-acp av c-acp dt n1:
(26) sermon (DIV2)
610
Page 345
9827
in a word, make a Covenant with our eye, bridle our Tast, bind our Touch, purge our eares,
in a word, make a Covenant with our eye, bridle our Taste, bind our Touch, purge our ears,
p-acp dt n1, vvb dt n1 p-acp po12 n1, vvb po12 n1, vvb po12 n1, vvb po12 n2,
(26) sermon (DIV2)
610
Page 345
9828
and so sanctify, and Consecrate every sense unto the Lord, which is indeed to watch.
and so sanctify, and Consecrate every sense unto the Lord, which is indeed to watch.
cc av vvb, cc vvi d n1 p-acp dt n1, r-crq vbz av pc-acp vvi.
(26) sermon (DIV2)
610
Page 345
9829
Secondly, They may enter the Thoughts, and be received into the imagination, and yet, if we set our Watch, not overcome us; Secondly, They may enter the Thoughts, and be received into the imagination, and yet, if we Set our Watch, not overcome us;
ord, pns32 vmb vvi dt n2, cc vbi vvn p-acp dt n1, cc av, cs pns12 vvb po12 n1, xx vvn pno12;
(26) sermon (DIV2)
611
Page 345
9830
for as yet they are but, as it were, in their march, bringing up their forces,
for as yet they Are but, as it were, in their march, bringing up their forces,
c-acp c-acp av pns32 vbr p-acp, c-acp pn31 vbdr, p-acp po32 n1, vvg a-acp po32 n2,
(26) sermon (DIV2)
611
Page 345
9831
but have made no battery, or breach into the soul;
but have made no battery, or breach into the soul;
cc-acp vhb vvn dx n1, cc n1 p-acp dt n1;
(26) sermon (DIV2)
611
Page 345
9832
For as God hath, Blood and uncleanness, all the foul Actions which are done in the world, written in his Book;
For as God hath, Blood and uncleanness, all the foul Actions which Are done in the world, written in his Book;
c-acp c-acp np1 vhz, n1 cc n1, d dt j n2 r-crq vbr vdn p-acp dt n1, vvn p-acp po31 n1;
(26) sermon (DIV2)
611
Page 345
9833
and yet every leaf thereof is faire, and clean, as purity it self;
and yet every leaf thereof is fair, and clean, as purity it self;
cc av d n1 av vbz j, cc j, c-acp n1 pn31 n1;
(26) sermon (DIV2)
611
Page 345
9834
so may the mind of man mingle it self with the most polluted Objects that are,
so may the mind of man mingle it self with the most polluted Objects that Are,
av vmb dt n1 pp-f n1 vvi pn31 n1 p-acp dt av-ds j-vvn n2 cst vbr,
(26) sermon (DIV2)
611
Page 345
9835
and yet be a Virgin still, chast and untoucht;
and yet be a Virgae still, chaste and untouched;
cc av vbi dt n1 av, j cc j;
(26) sermon (DIV2)
611
Page 345
9836
I may entertain all the Heresies that are, in my thoughts, and yet be Orthodox, I may think of evill,
I may entertain all the Heresies that Are, in my thoughts, and yet be Orthodox, I may think of evil,
pns11 vmb vvi d dt n2 cst vbr, p-acp po11 n2, cc av vbi n1, pns11 vmb vvi pp-f n-jn,
(26) sermon (DIV2)
611
Page 345
9837
and with that thought destroy it:
and with that Thought destroy it:
cc p-acp d n1 vvi pn31:
(26) sermon (DIV2)
611
Page 345
9838
'Tis not the sight of the object, nor the knowledge of evill, 'tis not the remembrance of evill;
It's not the sighed of the Object, nor the knowledge of evil, it's not the remembrance of evil;
pn31|vbz xx dt n1 pp-f dt n1, ccx dt n1 pp-f n-jn, pn31|vbz xx dt n1 pp-f j-jn;
(26) sermon (DIV2)
611
Page 345
9839
'Tis not the Contemplation of Evill, that can make me Evill;
It's not the Contemplation of Evil, that can make me Evil;
pn31|vbz xx dt n1 pp-f n-jn, cst vmb vvi pno11 n-jn;
(26) sermon (DIV2)
611
Page 345
9840
for, if I watch over my self, and it, I may think of it, and loath it, I may remember, and abhorre it;
for, if I watch over my self, and it, I may think of it, and loath it, I may Remember, and abhor it;
p-acp, cs pns11 vvb a-acp po11 n1, cc pn31, pns11 vmb vvi pp-f pn31, cc vvb pn31, pns11 vmb vvi, cc vvb pn31;
(26) sermon (DIV2)
611
Page 345
9841
For how could a Prophet denounce Judgement against sinne, if he did not think of it? How could I abhorre,
For how could a Prophet denounce Judgement against sin, if he did not think of it? How could I abhor,
c-acp q-crq vmd dt n1 vvi n1 p-acp n1, cs pns31 vdd xx vvi pp-f pn31? q-crq vmd pns11 vvi,
(26) sermon (DIV2)
611
Page 345
9842
and avoid s• …? how could I repent of it, if it were not in my Thought. This we cannot doubt of:
and avoid s• …? how could I Repent of it, if it were not in my Thought. This we cannot doubt of:
cc vvi n1 …? q-crq vmd pns11 vvi pp-f pn31, cs pn31 vbdr xx p-acp po11 n1. d pns12 vmbx vvi pp-f:
(26) sermon (DIV2)
611
Page 345
9843
But then Thirdly, The sense and Fancy may receive the object with some delight, and naturall complacency, and yet without sinne;
But then Thirdly, The sense and Fancy may receive the Object with Some delight, and natural complacency, and yet without sin;
cc-acp cs ord, dt n1 cc n1 vmb vvi dt n1 p-acp d n1, cc j n1, cc av p-acp n1;
(26) sermon (DIV2)
612
Page 345
9844
if we stand upon our Guard, suffer it to winne no more ground, but then oppose it most,
if we stand upon our Guard, suffer it to win no more ground, but then oppose it most,
cs pns12 vvb p-acp po12 n1, vvb pn31 pc-acp vvi av-dx dc n1, cc-acp av vvi pn31 av-ds,
(26) sermon (DIV2)
612
Page 345
9845
when it most pleads for admittance: For thus farre it will advance;
when it most pleads for admittance: For thus Far it will advance;
c-crq pn31 av-ds vvz p-acp n1: c-acp av av-j pn31 vmb vvi;
(26) sermon (DIV2)
612
Page 345
9846
and as the rationall, and intellectuall delight is, from some Conclusion gain'd and drawn out of the principles of Discourse, which is the work of reason;
and as the rational, and intellectual delight is, from Some Conclusion gained and drawn out of the principles of Discourse, which is the work of reason;
cc c-acp dt j, cc j n1 vbz, p-acp d n1 vvn cc vvn av pp-f dt n2 pp-f n1, r-crq vbz dt n1 pp-f n1;
(26) sermon (DIV2)
612
Page 345
9847
so there is a sensible complacency, which is nothing else but adulatio corporis, the pleasing of the sense, by the application of that, which is most agreeable to it;
so there is a sensible complacency, which is nothing Else but adulatio corporis, the pleasing of the sense, by the application of that, which is most agreeable to it;
av a-acp vbz dt j n1, r-crq vbz pix av cc-acp fw-la fw-la, dt j-vvg pp-f dt n1, p-acp dt n1 pp-f d, r-crq vbz av-ds j p-acp pn31;
(26) sermon (DIV2)
612
Page 345
9848
as a better red, and white to the eye; of a more pleasant voice to the eare;
as a better read, and white to the eye; of a more pleasant voice to the ear;
c-acp dt jc n-jn, cc j-jn p-acp dt n1; pp-f dt av-dc j n1 p-acp dt n1;
(26) sermon (DIV2)
612
Page 345
9849
That which is sweet, the Tast judgeth so, that which is faire, the eye receiveth so:
That which is sweet, the Taste Judgeth so, that which is fair, the eye receives so:
cst r-crq vbz j, dt n1 vvz av, cst r-crq vbz j, dt n1 vvz av:
(26) sermon (DIV2)
612
Page 345
9850
for this is naturall to it, and inseparable from it;
for this is natural to it, and inseparable from it;
c-acp d vbz j p-acp pn31, cc j p-acp pn31;
(26) sermon (DIV2)
612
Page 345
9851
and so it is to the Fancy, to entertain objects in that shape, and forme they represent themselves;
and so it is to the Fancy, to entertain objects in that shape, and Form they represent themselves;
cc av pn31 vbz p-acp dt n1, pc-acp vvi n2 p-acp d n1, cc n1 pns32 vvi px32;
(26) sermon (DIV2)
612
Page 345
9852
But then, we must stay, and question them here, at their first approach, and arrivall in these their raies and Glory;
But then, we must stay, and question them Here, At their First approach, and arrival in these their rays and Glory;
cc-acp av, pns12 vmb vvi, cc vvi pno32 av, p-acp po32 ord n1, cc n1 p-acp d po32 n2 cc n1;
(26) sermon (DIV2)
612
Page 345
9853
and God hath made man a keeper of his heart, as of a Castle; which he betrayes not, 'till he hath delivered it up into the Enemies hands.
and God hath made man a keeper of his heart, as of a Castle; which he betrays not, till he hath Delivered it up into the Enemies hands.
cc np1 vhz vvn n1 dt n1 pp-f po31 n1, c-acp pp-f dt n1; r-crq pns31 vvz xx, p-acp pns31 vhz vvn pn31 a-acp p-acp dt ng1 n2.
(26) sermon (DIV2)
612
Page 345
9854
Clavis hujus castri cogitatio est, The Key of this Castle is his Thought; This opens his Heart, and may shut it; Clavis hujus castri cogitatio est, The Key of this Castle is his Thought; This Opens his Heart, and may shut it;
np1 fw-la fw-la fw-la fw-la, dt n1 pp-f d n1 vbz po31 n1; d vvz po31 n1, cc vmb vvi pn31;
(26) sermon (DIV2)
612
Page 345
9855
This gives way and Room for the Tentation to enter, which is not done, till he think,
This gives Way and Room for the Tentation to enter, which is not done, till he think,
d vvz n1 cc n1 p-acp dt n1 pc-acp vvi, r-crq vbz xx vdn, c-acp pns31 vvb,
(26) sermon (DIV2)
612
Page 345
9856
as the enemy would have him;
as the enemy would have him;
c-acp dt n1 vmd vhi pno31;
(26) sermon (DIV2)
612
Page 346
9857
' til he busie, and roul about his thought, which is as the turning of a key to open a door, and passage unto him;
' till he busy, and roll about his Thought, which is as the turning of a key to open a door, and passage unto him;
' c-acp pns31 j, cc vvi p-acp po31 n1, r-crq vbz p-acp dt n-vvg pp-f dt n1 pc-acp vvi dt n1, cc n1 p-acp pno31;
(26) sermon (DIV2)
612
Page 346
9858
I may think 'tis a faire sight, and my will may turn from it; I may think it Musick, and my will may be deaf;
I may think it's a fair sighed, and my will may turn from it; I may think it Music, and my will may be deaf;
pns11 vmb vvi pn31|vbz dt j n1, cc po11 n1 vmb vvi p-acp pn31; pns11 vmb vvi pn31 n1, cc po11 n1 vmb vbi j;
(26) sermon (DIV2)
612
Page 346
9859
I may think it pleasant to the tast, and my will may distast, and loath it when reason hath discovered death in the apple;
I may think it pleasant to the taste, and my will may distaste, and loath it when reason hath discovered death in the apple;
pns11 vmb vvi pn31 j p-acp dt n1, cc po11 n1 vmb n1, cc vvb pn31 q-crq n1 vhz vvn n1 p-acp dt n1;
(26) sermon (DIV2)
612
Page 346
9860
but when we draw neer to it, and in a manner invite it to enter;
but when we draw near to it, and in a manner invite it to enter;
cc-acp c-crq pns12 vvb av-j p-acp pn31, cc p-acp dt n1 vvb pn31 pc-acp vvi;
(26) sermon (DIV2)
612
Page 346
9861
when we delight in that beauty, which attempts our chastity, that pleasure which assaults our continence,
when we delight in that beauty, which attempts our chastity, that pleasure which assaults our continence,
c-crq pns12 vvb p-acp d n1, r-crq vvz po12 n1, cst n1 r-crq vvz po12 n1,
(26) sermon (DIV2)
612
Page 346
9862
and stay, and dwell, and solace our selves with these unlawful objects; then 'tis more then a thought, 'tis more then a natural complacency;
and stay, and dwell, and solace our selves with these unlawful objects; then it's more then a Thought, it's more then a natural complacency;
cc vvi, cc vvi, cc vvi po12 n2 p-acp d j n2; av pn31|vbz dc cs dt n1, pn31|vbz dc cs dt j n1;
(26) sermon (DIV2)
612
Page 346
9863
'tis a sinne, for not onely the sense is pleased, but the will;
it's a sin, for not only the sense is pleased, but the will;
pn31|vbz dt n1, c-acp xx av-j dt n1 vbz vvn, cc-acp dt n1;
(26) sermon (DIV2)
612
Page 346
9864
for we would not have set it up so high in our fancy, we would not have Deified it there,
for we would not have Set it up so high in our fancy, we would not have Deified it there,
c-acp pns12 vmd xx vhi vvn pn31 a-acp av j p-acp po12 n1, pns12 vmd xx vhi vvn pn31 a-acp,
(26) sermon (DIV2)
612
Page 346
9865
if we had not been willing to fall down, and worship it;
if we had not been willing to fallen down, and worship it;
cs pns12 vhd xx vbn j pc-acp vvi a-acp, cc vvb pn31;
(26) sermon (DIV2)
612
Page 346
9866
And now though it be but a thought, it is a work of the flesh, wrought and finisht in the minde,
And now though it be but a Thought, it is a work of the Flesh, wrought and finished in the mind,
cc av cs pn31 vbb p-acp dt n1, pn31 vbz dt n1 pp-f dt n1, vvn cc vvn p-acp dt n1,
(26) sermon (DIV2)
612
Page 346
9867
and wants nothing but opportunity to bring it into Act;
and Wants nothing but opportunity to bring it into Act;
cc vvz pix cc-acp n1 pc-acp vvi pn31 p-acp n1;
(26) sermon (DIV2)
612
Page 346
9868
nec enim cogitatus licet solos, licet non ad effectum per carnem deduc•os à collegio carnis auferimus, saith Tertullian, so far is it, that the soul should be alone in the Actions of our life; nec enim Thoughts licet solos, licet non ad effectum per Carnem deduc•os à collegio carnis auferimus, Says Tertullian, so Far is it, that the soul should be alone in the Actions of our life;
fw-la fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la, vvz np1, av av-j vbz pn31, cst dt n1 vmd vbi j p-acp dt n2 pp-f po12 n1;
(26) sermon (DIV2)
612
Page 346
9869
that we cannot take these thoughts which are alone, and not yet brought into act, from the society,
that we cannot take these thoughts which Are alone, and not yet brought into act, from the society,
cst pns12 vmbx vvi d n2 r-crq vbr j, cc xx av vvn p-acp n1, p-acp dt n1,
(26) sermon (DIV2)
612
Page 346
9870
and fellowship of the flesh, which works in the soul, as the soul doth by it;
and fellowship of the Flesh, which works in the soul, as the soul does by it;
cc n1 pp-f dt n1, r-crq vvz p-acp dt n1, c-acp dt n1 vdz p-acp pn31;
(26) sermon (DIV2)
612
Page 346
9871
For in the flesh, and with the flesh, and by the flesh, that is done by the soul, which is done in the heart and inward man. Fourthly:
For in the Flesh, and with the Flesh, and by the Flesh, that is done by the soul, which is done in the heart and inward man. Fourthly:
c-acp p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1, cst vbz vdn p-acp dt n1, r-crq vbz vdn p-acp dt n1 cc j n1. ord:
(26) sermon (DIV2)
612
Page 346
9872
Our natural inclination or appetite to joyn with those objects which occasion siune, if it proceed,
Our natural inclination or appetite to join with those objects which occasion siune, if it proceed,
po12 j n1 cc n1 pc-acp vvi p-acp d n2 r-crq n1 n1, cs pn31 vvb,
(26) sermon (DIV2)
613
Page 346
9873
and work not beyond the limits which God hath set up, is not irregular, or sinful:
and work not beyond the Limits which God hath Set up, is not irregular, or sinful:
cc vvb xx p-acp dt n2 r-crq np1 vhz vvn a-acp, vbz xx j, cc j:
(26) sermon (DIV2)
613
Page 346
9874
for there is no natural appetite, no natural inclination of man, which in the effect may not be drawn up, to end in some vertuous action: for there is no natural appetite, no natural inclination of man, which in the Effect may not be drawn up, to end in Some virtuous actium:
p-acp pc-acp vbz dx j n1, dx j n1 pp-f n1, r-crq p-acp dt n1 vmb xx vbi vvn a-acp, pc-acp vvi p-acp d j n1:
(26) sermon (DIV2)
613
Page 346
9875
no fuel, no sparkle in our nature which may not be improved, and fixt at last,
no fuel, no sparkle in our nature which may not be improved, and fixed At last,
dx n1, dx n1 p-acp po12 n1 r-crq vmb xx vbi vvn, cc vvn p-acp ord,
(26) sermon (DIV2)
613
Page 346
9876
as a starre in the firmament of the soul; and therefore is good and tends to good, as well as to evil:
as a star in the firmament of the soul; and Therefore is good and tends to good, as well as to evil:
c-acp dt n1 p-acp dt n1 pp-f dt n1; cc av vbz j cc vvz p-acp j, c-acp av c-acp p-acp j-jn:
(26) sermon (DIV2)
613
Page 346
9877
my inclination to anger my be drawn up unto a godly zeal, or end in meeknesse; my inclination to meats;
my inclination to anger my be drawn up unto a godly zeal, or end in meekness; my inclination to Meats;
po11 n1 pc-acp vvi po11 vbi vvn a-acp p-acp dt j n1, cc vvi p-acp n1; po11 n1 p-acp n2;
(26) sermon (DIV2)
613
Page 346
9878
in sobriety and temperance, my inclination to carnality, may either be restrained in a virgins life,
in sobriety and temperance, my inclination to carnality, may either be restrained in a Virgins life,
p-acp n1 cc n1, po11 n1 p-acp n1, vmb d vbi vvn p-acp dt ng1 n1,
(26) sermon (DIV2)
613
Page 346
9879
or made honourable in a married;
or made honourable in a married;
cc vvd j p-acp dt j-vvn;
(26) sermon (DIV2)
613
Page 346
9880
my affections, and desires were imprinted in me by Nature, and therefore by the hand of God himself,
my affections, and Desires were imprinted in me by Nature, and Therefore by the hand of God himself,
po11 n2, cc n2 vbdr vvn p-acp pno11 p-acp n1, cc av p-acp dt n1 pp-f np1 px31,
(26) sermon (DIV2)
613
Page 346
9881
and are not in themselves vitious, but may be good, and profitable; and advantagious to me, in the race I have to run:
and Are not in themselves vicious, but may be good, and profitable; and advantageous to me, in the raze I have to run:
cc vbr xx p-acp px32 j, cc-acp vmb vbi j, cc j; cc j p-acp pno11, p-acp dt n1 pns11 vhb pc-acp vvi:
(26) sermon (DIV2)
613
Page 346
9882
what though my inclination, and desire look towards pleasure? my anger prompt, and urge me to revenge? my fear drive me from that danger;
what though my inclination, and desire look towards pleasure? my anger prompt, and urge me to revenge? my Fear drive me from that danger;
r-crq cs po11 n1, cc n1 vvb p-acp n1? po11 n1 vvi, cc vvb pno11 pc-acp vvi? po11 n1 vvi pno11 p-acp d n1;
(26) sermon (DIV2)
613
Page 346
9883
by undergoing which, I might secure my self from a greater? it is their nature,
by undergoing which, I might secure my self from a greater? it is their nature,
p-acp j-vvg r-crq, pns11 vmd vvi po11 n1 p-acp dt jc? pn31 vbz po32 n1,
(26) sermon (DIV2)
613
Page 347
9884
and they are left in me to this end;
and they Are left in me to this end;
cc pns32 vbr vvn p-acp pno11 p-acp d n1;
(26) sermon (DIV2)
613
Page 347
9885
for God hath also set up a power within me, my reason NONLATINALPHABET a natural judicatory, by which I discern that which is good, from that which is evil, by which I may be familiar with the Laws of God, well skild in spiritual wisdom;
for God hath also Set up a power within me, my reason a natural judicatory, by which I discern that which is good, from that which is evil, by which I may be familiar with the Laws of God, well skilled in spiritual Wisdom;
p-acp np1 vhz av vvn a-acp dt n1 p-acp pno11, po11 n1 dt j j, p-acp r-crq pns11 vvb d r-crq vbz j, p-acp d r-crq vbz j-jn, p-acp r-crq pns11 vmb vbi j-jn p-acp dt n2 pp-f np1, av vvn p-acp j n1;
(26) sermon (DIV2)
613
Page 347
9886
and by that becalmall Tumults in the soul, moderate, and regulate my affections, and if they be too urgent, subdue and crucifie them, set them their bounds which they shall not passe, which are righteousnesse and the Laws of God;
and by that becalmall Tumults in the soul, moderate, and regulate my affections, and if they be too urgent, subdue and crucify them, Set them their bounds which they shall not pass, which Are righteousness and the Laws of God;
cc p-acp d j n2 p-acp dt n1, j, cc vvb po11 n2, cc cs pns32 vbb av j, vvb cc vvi pno32, vvd pno32 po32 n2 r-crq pns32 vmb xx vvi, r-crq vbr n1 cc dt n2 pp-f np1;
(26) sermon (DIV2)
613
Page 347
9887
that I prefer not my grief or pleasure, or any other inclination, or affection before the will of God, which hath placed them in me, not to destroy me,
that I prefer not my grief or pleasure, or any other inclination, or affection before the will of God, which hath placed them in me, not to destroy me,
cst pns11 vvb xx po11 n1 cc n1, cc d j-jn n1, cc n1 p-acp dt n1 pp-f np1, r-crq vhz vvn pno32 p-acp pno11, xx pc-acp vvi pno11,
(26) sermon (DIV2)
613
Page 347
9888
but to be serviceable to him, and conducible to that end, for which he left them in me:
but to be serviceable to him, and conducible to that end, for which he left them in me:
cc-acp pc-acp vbi j p-acp pno31, cc j p-acp d n1, p-acp r-crq pns31 vvd pno32 p-acp pno11:
(26) sermon (DIV2)
613
Page 347
9889
I may make my anger a Magistrate to punish my sinne, my fear a Centinel to warn me of danger, my sorrow a penitentiary to water my couch with my tears;
I may make my anger a Magistrate to Punish my sin, my Fear a Centinel to warn me of danger, my sorrow a penitentiary to water my couch with my tears;
pns11 vmb vvi po11 n1 dt n1 pc-acp vvi po11 n1, po11 n1 dt n1 pc-acp vvi pno11 pp-f n1, po11 n1 dt n1 pc-acp vvi po11 n1 p-acp po11 n2;
(26) sermon (DIV2)
613
Page 347
9890
my hope a pillar to lean upon, and how can that be sin, without which I cannot be vertuous? For if I could not be angry, I could not be meek:
my hope a pillar to lean upon, and how can that be since, without which I cannot be virtuous? For if I could not be angry, I could not be meek:
po11 n1 dt n1 pc-acp vvi p-acp, cc q-crq vmb d vbi n1, p-acp r-crq pns11 vmbx vbi j? p-acp cs pns11 vmd xx vbi j, pns11 vmd xx vbi j:
(26) sermon (DIV2)
613
Page 347
9891
If I had no desire, I could not be chast;
If I had no desire, I could not be chaste;
cs pns11 vhd dx n1, pns11 vmd xx vbi j;
(26) sermon (DIV2)
613
Page 347
9892
if I were void of fear, I could not watch, if I could not rebel, I could not obey;
if I were void of Fear, I could not watch, if I could not rebel, I could not obey;
cs pns11 vbdr j pp-f n1, pns11 vmd xx vvi, cs pns11 vmd xx vvi, pns11 vmd xx vvi;
(26) sermon (DIV2)
613
Page 347
9893
if I could not be evil, I could not be good; if I had no inclination to vice, I could not be vertuous:
if I could not be evil, I could not be good; if I had no inclination to vice, I could not be virtuous:
cs pns11 vmd xx vbi j-jn, pns11 vmd xx vbi j; cs pns11 vhd dx n1 p-acp n1, pns11 vmd xx vbi j:
(26) sermon (DIV2)
613
Page 347
9894
for this is the work of reason, and vertue, to subdue, and regulate this inclination, to draw it unto good, which might have been mislead,
for this is the work of reason, and virtue, to subdue, and regulate this inclination, to draw it unto good, which might have been mislead,
c-acp d vbz dt n1 pp-f n1, cc n1, pc-acp vvi, cc vvb d n1, pc-acp vvi pn31 p-acp j, r-crq vmd vhi vbn vvn,
(26) sermon (DIV2)
613
Page 347
9895
and carried unto evil, and our watchfulnesse consists in this, in making that useful, which may be hurtful, in making that a friend which might have been an enemy, in taking the danger out of an inclination, the sting out of a temptation, and with it the victory.
and carried unto evil, and our watchfulness consists in this, in making that useful, which may be hurtful, in making that a friend which might have been an enemy, in taking the danger out of an inclination, the sting out of a temptation, and with it the victory.
cc vvd p-acp n-jn, cc po12 n1 vvz p-acp d, p-acp vvg d j, r-crq vmb vbi j, p-acp vvg cst dt n1 r-crq vmd vhi vbn dt n1, p-acp vvg dt n1 av pp-f dt n1, dt n1 av pp-f dt n1, cc p-acp pn31 dt n1.
(26) sermon (DIV2)
613
Page 347
9896
What can we resemble God more then in the destruction of sin? and this we may do by the help of our passions;
What can we resemble God more then in the destruction of since? and this we may do by the help of our passion;
q-crq vmb pns12 vvi np1 av-dc cs p-acp dt n1 pp-f n1? cc d pns12 vmb vdi p-acp dt n1 pp-f po12 n2;
(26) sermon (DIV2)
613
Page 347
9897
my joy sings Psalmes to him, my fear observes him, and trembles before him; my anger revengeth his quarrel;
my joy sings Psalms to him, my Fear observes him, and trembles before him; my anger revenges his quarrel;
po11 n1 vvz n2 p-acp pno31, po11 n1 vvz pno31, cc vvz p-acp pno31; po11 n1 vvz po31 n1;
(26) sermon (DIV2)
613
Page 347
9898
when my indignation is against my self; my sorrow payes him the tribute of tears;
when my Indignation is against my self; my sorrow pays him the tribute of tears;
c-crq po11 n1 vbz p-acp po11 n1; po11 n1 vvz pno31 dt n1 pp-f n2;
(26) sermon (DIV2)
613
Page 347
9899
my love hasteth with a steady eye to that which is good, when that is present, it is transformed into joy,
my love hastes with a steady eye to that which is good, when that is present, it is transformed into joy,
po11 n1 vvz p-acp dt j n1 p-acp d r-crq vbz j, c-crq d vbz j, pn31 vbz vvn p-acp n1,
(26) sermon (DIV2)
613
Page 347
9900
when to come, 'tis quickned into hope, when 'tis past, 'tis poured forth into desire;
when to come, it's quickened into hope, when it's passed, it's poured forth into desire;
c-crq pc-acp vvi, pn31|vbz vvn p-acp n1, c-crq pn31|vbz vvn, pn31|vbz vvn av p-acp n1;
(26) sermon (DIV2)
613
Page 347
9901
all natural inclinations may be brought to work for our good, and the glory of God that gave them.
all natural inclinations may be brought to work for our good, and the glory of God that gave them.
d j n2 vmb vbi vvn pc-acp vvi p-acp po12 j, cc dt n1 pp-f np1 cst vvd pno32.
(26) sermon (DIV2)
613
Page 347
9902
For we must learn to distinguish between our natural desire and our will, or else we shall bring him in guilty of sinne;
For we must Learn to distinguish between our natural desire and our will, or Else we shall bring him in guilty of sin;
c-acp pns12 vmb vvi pc-acp vvi p-acp po12 j n1 cc po12 n1, cc av pns12 vmb vvi pno31 p-acp j pp-f n1;
(26) sermon (DIV2)
614
Page 347
9903
who took away the sins of the World, who though he came to do the will of his Father,
who took away the Sins of the World, who though he Come to do the will of his Father,
r-crq vvd av dt n2 pp-f dt n1, r-crq cs pns31 vvd pc-acp vdi dt n1 pp-f po31 n1,
(26) sermon (DIV2)
614
Page 347
9904
and was willing to do it, yet in his Agony, desired that that cup might be taken from him, without drinking of which, it could not be done;
and was willing to do it, yet in his Agony, desired that that cup might be taken from him, without drinking of which, it could not be done;
cc vbds j pc-acp vdi pn31, av p-acp po31 n1, vvd cst d n1 vmd vbi vvn p-acp pno31, p-acp vvg pp-f r-crq, pn31 vmd xx vbi vdn;
(26) sermon (DIV2)
614
Page 347
9905
and this desire doth not derogate from his obedience, but commend it;
and this desire does not derogate from his Obedience, but commend it;
cc d n1 vdz xx vvi p-acp po31 n1, cc-acp vvb pn31;
(26) sermon (DIV2)
614
Page 347
9906
that he brought down this natural desire under the will of his Father, and would drink that cup, which his humane nature trembled at;
that he brought down this natural desire under the will of his Father, and would drink that cup, which his humane nature trembled At;
cst pns31 vvd p-acp d j n1 p-acp dt n1 pp-f po31 n1, cc vmd vvi d n1, r-crq po31 j n1 vvd p-acp;
(26) sermon (DIV2)
614
Page 348
9907
not my will but thine be done. not my will but thine be done.
xx po11 n1 p-acp png21 vbb vdn.
(26) sermon (DIV2)
614
Page 348
9908
Herein is obedience, if a man doth the will of God even against his will, that is his natural desire. When my breasts are full of milk,
Herein is Obedience, if a man does the will of God even against his will, that is his natural desire. When my breasts Are full of milk,
av vbz n1, cs dt n1 vdz dt n1 pp-f np1 av p-acp po31 n1, cst vbz po31 j n1. c-crq po11 n2 vbr j pp-f n1,
(26) sermon (DIV2)
614
Page 348
9909
and my blood dances in my veines, and my natural inclination is strong within me, when beauty, not onely tempts, but sollicits, and opportunity and the twilight favour me;
and my blood dances in my Veins, and my natural inclination is strong within me, when beauty, not only tempts, but solicits, and opportunity and the twilight favour me;
cc po11 n1 vvz p-acp po11 n2, cc po11 j n1 vbz j p-acp pno11, c-crq n1, xx av-j vvz, cc-acp vvz, cc n1 cc dt n1 vvb pno11;
(26) sermon (DIV2)
614
Page 348
9910
when my natural desire is eager, and vehement, when I thus would, and might, and will not;
when my natural desire is eager, and vehement, when I thus would, and might, and will not;
c-crq po11 j n1 vbz j, cc j, c-crq pns11 av vmd, cc n1, cc vmb xx;
(26) sermon (DIV2)
614
Page 348
9911
then am I chast, an Eunuch for the kingdom of Heaven: when my choler would draw my sword, and my reason locks it in my Scabbard; then am I meek:
then am I chaste, an Eunuch for the Kingdom of Heaven: when my choler would draw my sword, and my reason locks it in my Scabbard; then am I meek:
av vbm pns11 j, dt n1 p-acp dt n1 pp-f n1: c-crq po11 n1 vmd vvi po11 n1, cc po11 n1 vvz pn31 p-acp po11 n1; av vbm pns11 j:
(26) sermon (DIV2)
614
Page 348
9987
the one come toward us smiling, and make us mirth and melody, but they soon turn their back,
the one come towards us smiling, and make us mirth and melody, but they soon turn their back,
dt pi vvb p-acp pno12 vvg, cc vvb pno12 n1 cc n1, cc-acp pns32 av vvb po32 n1,
(26) sermon (DIV2)
617
Page 351
9912
when I am brought to the trial of my faith, and my fear would carry me away from that persecution which rageth against me,
when I am brought to the trial of my faith, and my Fear would carry me away from that persecution which rages against me,
c-crq pns11 vbm vvn p-acp dt n1 pp-f po11 n1, cc po11 n1 vmd vvi pno11 av p-acp d n1 r-crq vvz p-acp pno11,
(26) sermon (DIV2)
614
Page 348
9913
for the truthes sake, and I cleave to the truth, and chase this fear away, which would carry away me,
for the truths sake, and I cleave to the truth, and chase this Fear away, which would carry away me,
c-acp dt ng1 n1, cc pns11 vvb p-acp dt n1, cc vvi d n1 av, r-crq vmd vvi av pno11,
(26) sermon (DIV2)
614
Page 348
9914
or awe, and overmatch it by the readinesse, and strength of the spirit, and resolve against those terrours, which would shake me from my rock, (for I may fear,
or awe, and overmatch it by the readiness, and strength of the Spirit, and resolve against those terrors, which would shake me from my rock, (for I may Fear,
cc n1, cc vvi pn31 p-acp dt n1, cc n1 pp-f dt n1, cc vvi p-acp d n2, r-crq vmd vvi pno11 p-acp po11 n1, (c-acp pns11 vmb vvi,
(26) sermon (DIV2)
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and yet suffer) then am I a Souldier of Christ:
and yet suffer) then am I a Soldier of christ:
cc av vvi) av vbm pns11 dt n1 pp-f np1:
(26) sermon (DIV2)
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when I am fastned to the stake, and am made a spectacle to thousands, to some a spectacle of pitty, to others of reproach, when I see the light;
when I am fastened to the stake, and am made a spectacle to thousands, to Some a spectacle of pity, to Others of reproach, when I see the Light;
c-crq pns11 vbm vvn p-acp dt n1, cc vbm vvn dt n1 p-acp crd, p-acp d dt n1 pp-f n1, p-acp n2-jn pp-f n1, c-crq pns11 vvb dt n1;
(26) sermon (DIV2)
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the joy of the whole earth; the Heavens above me; and the land of the living, where I was wont to walk;
the joy of the Whole earth; the Heavens above me; and the land of the living, where I was wont to walk;
dt n1 pp-f dt j-jn n1; dt n2 p-acp pno11; cc dt n1 pp-f dt j-vvg, c-crq pns11 vbds j pc-acp vvi;
(26) sermon (DIV2)
614
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9918
when I see all the ceremony, and pomp of persecution and death; when the executioner is ready to put fire to my funeral pile;
when I see all the ceremony, and pomp of persecution and death; when the executioner is ready to put fire to my funeral pile;
c-crq pns11 vvb d dt n1, cc n1 pp-f n1 cc n1; c-crq dt n1 vbz j pc-acp vvi n1 p-acp po11 n1 n1;
(26) sermon (DIV2)
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when my flesh trembles, and nature shrinks from that which will abolish it, when in this fit of trepidation, a conditional pardon is offered,
when my Flesh trembles, and nature shrinks from that which will Abolah it, when in this fit of trepidation, a conditional pardon is offered,
c-crq po11 n1 vvz, cc n1 vvz p-acp d r-crq vmb vvi pn31, c-crq p-acp d n1 pp-f n1, dt j n1 vbz vvn,
(26) sermon (DIV2)
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and I would, yet will not receive it, because even the saving letters, that are in it, are killing;
and I would, yet will not receive it, Because even the Saving letters, that Are in it, Are killing;
cc pns11 vmd, av vmb xx vvi pn31, c-acp av dt vvg n2, cst vbr p-acp pn31, vbr vvg;
(26) sermon (DIV2)
614
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9921
when the outward man would not be thus sacrificed:
when the outward man would not be thus sacrificed:
c-crq dt j n1 vmd xx vbi av vvn:
(26) sermon (DIV2)
614
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9922
and yet I offer him up, then the crown is ready for me, and the flame of fire, in which I shall be reduced almost to nothing, is my Chariot, to carry my soul up to receive it.
and yet I offer him up, then the crown is ready for me, and the flame of fire, in which I shall be reduced almost to nothing, is my Chariot, to carry my soul up to receive it.
cc av pns11 vvb pno31 a-acp, cs dt n1 vbz j p-acp pno11, cc dt n1 pp-f n1, p-acp r-crq pns11 vmb vbi vvn av p-acp pix, vbz po11 n1, pc-acp vvi po11 n1 a-acp pc-acp vvi pn31.
(26) sermon (DIV2)
614
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9923
I cannot say, that this strife and contention is in all;
I cannot say, that this strife and contention is in all;
pns11 vmbx vvi, cst d n1 cc n1 vbz p-acp d;
(26) sermon (DIV2)
614
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for the grace of Gods spirit, may so settle and quiet it, that it shall scarce be sensible;
for the grace of God's Spirit, may so settle and quiet it, that it shall scarce be sensible;
p-acp dt n1 pp-f npg1 n1, vmb av vvi cc vvi pn31, cst pn31 vmb av-j vbi j;
(26) sermon (DIV2)
614
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but where it is sensible, it is no signe that the tentation hath prevailed, but rather a strong argument, that we are not as yet lead,
but where it is sensible, it is no Signen that the tentation hath prevailed, but rather a strong argument, that we Are not as yet led,
cc-acp c-crq pn31 vbz j, pn31 vbz dx n1 cst dt n1 vhz vvn, cc-acp av-c dt j n1, cst pns12 vbr xx p-acp av vvi,
(26) sermon (DIV2)
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and shut up in it, but forcing a way, and passage out of it, that though the strong man thus come against us,
and shut up in it, but forcing a Way, and passage out of it, that though the strong man thus come against us,
cc vvd a-acp p-acp pn31, cc-acp vvg dt n1, cc n1 av pp-f pn31, cst cs dt j n1 av vvn p-acp pno12,
(26) sermon (DIV2)
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yet there is something in us stronger then he, something opposite, and contrary to the tentation, which will not suffer it to come so neer,
yet there is something in us Stronger then he, something opposite, and contrary to the tentation, which will not suffer it to come so near,
av pc-acp vbz pi p-acp pno12 jc cs pns31, pi j-jn, cc j-jn p-acp dt n1, r-crq vmb xx vvi pn31 pc-acp vvi av av-j,
(26) sermon (DIV2)
614
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9928
as to shake our constancy, or drive us from our resolution; it may lay hard at us, to make us leave our hold:
as to shake our constancy, or drive us from our resolution; it may lay hard At us, to make us leave our hold:
c-acp pc-acp vvi po12 n1, cc vvb pno12 p-acp po12 n1; pn31 vmb vvi av-j p-acp pno12, pc-acp vvi pno12 vvi po12 n1:
(26) sermon (DIV2)
614
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9929
and to represse, and keep it back, to strengthen and lift up our selves, that we do not fall, is the effect of our watchfulnesse,
and to repress, and keep it back, to strengthen and lift up our selves, that we do not fallen, is the Effect of our watchfulness,
cc pc-acp vvi, cc vvb pn31 av, pc-acp vvi cc vvi a-acp po12 n2, cst pns12 vdb xx vvi, vbz dt n1 pp-f po12 n1,
(26) sermon (DIV2)
614
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9930
and Christian fortitude, by which we are more then Conquerors. To conclude this;
and Christian fortitude, by which we Are more then Conquerors. To conclude this;
cc njp n1, p-acp r-crq pns12 vbr av-dc cs n2. pc-acp vvi d;
(26) sermon (DIV2)
614
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though the sense, and fancy receive the object, which is a tentation, though our natural temper incline to it,
though the sense, and fancy receive the Object, which is a tentation, though our natural temper incline to it,
cs dt n1, cc n1 vvi dt n1, r-crq vbz dt n1, cs po12 j n1 vvi p-acp pn31,
(26) sermon (DIV2)
615
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9932
and raise in us a kinde of desire to it (which is but a resultancy from the flesh) yet if we stand upon our guard,
and raise in us a kind of desire to it (which is but a resultancy from the Flesh) yet if we stand upon our guard,
cc vvi p-acp pno12 dt n1 pp-f n1 p-acp pn31 (r-crq vbz p-acp dt n1 p-acp dt n1) av cs pns12 vvb p-acp po12 n1,
(26) sermon (DIV2)
615
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9933
and watch, we shall be so far from sinning, that we shall raise that obedience upon it, which makes a way to happinesse;
and watch, we shall be so Far from sinning, that we shall raise that Obedience upon it, which makes a Way to happiness;
cc n1, pns12 vmb vbi av av-j p-acp vvg, cst pns12 vmb vvi d n1 p-acp pn31, r-crq vvz dt n1 p-acp n1;
(26) sermon (DIV2)
615
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9934
and the soul shall be sospes, et fidei calore fervens inter tentamenta Diaboli, as Saint Jer. speaks, safe and sound, vigorous and lively in the midst of all these tentations, shall be undefiled of that object, which is fair,
and the soul shall be sospes, et fidei calore Fervens inter tentamenta Diaboli, as Saint Jer. speaks, safe and found, vigorous and lively in the midst of all these tentations, shall be undefiled of that Object, which is fair,
cc dt n1 vmb vbi n2, fw-fr fw-la n1 n2 fw-la fw-la np1, p-acp n1 np1 vvz, j cc j, j cc j p-acp dt n1 pp-f d d n2, vmb vbi j pp-f d n1, r-crq vbz j,
(26) sermon (DIV2)
615
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and unshaken of that, which is terrible to the sense.
and unshaken of that, which is terrible to the sense.
cc j-vvn pp-f d, r-crq vbz j p-acp dt n1.
(26) sermon (DIV2)
615
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9936
Put on then the whole armour of God, stand upon your guard, set up the spirit against the flesh, the reason against your sense;
Put on then the Whole armour of God, stand upon your guard, Set up the Spirit against the Flesh, the reason against your sense;
vvb a-acp av dt j-jn n1 pp-f np1, vvb p-acp po22 n1, vvb a-acp dt n1 p-acp dt n1, dt n1 p-acp po22 n1;
(26) sermon (DIV2)
615
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9937
watch one eye with another, your carnal eye, with a spiritual eye, your carnal ear, with a spiritual ear, check your fancy, bound your inclination,
watch one eye with Another, your carnal eye, with a spiritual eye, your carnal ear, with a spiritual ear, check your fancy, bound your inclination,
vvb crd n1 p-acp j-jn, po22 j n1, p-acp dt j n1, po22 j n1, p-acp dt j n1, vvb po22 n1, vvb po22 n1,
(26) sermon (DIV2)
615
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9938
if the flesh be weake, let the spirit be ready, if one raise a liking or desire, let the other work the miracle, and cast it out;
if the Flesh be weak, let the Spirit be ready, if one raise a liking or desire, let the other work the miracle, and cast it out;
cs dt n1 vbb j, vvb dt n1 vbb j, cs pi vvb dt n-vvg cc n1, vvb dt j-jn n1 dt n1, cc vvd pn31 av;
(26) sermon (DIV2)
615
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9939
and this is to work light out of darknesse, good out of that, which might have bin evil, life out of that, which might have been death; this is indeed to watch.
and this is to work Light out of darkness, good out of that, which might have been evil, life out of that, which might have been death; this is indeed to watch.
cc d vbz pc-acp vvi n1 av pp-f n1, j av pp-f d, r-crq vmd vhi vbn j-jn, n1 av pp-f d, r-crq vmd vhi vbn n1; d vbz av pc-acp vvi.
(26) sermon (DIV2)
615
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9940
And to this end that we may thus watch;
And to this end that we may thus watch;
cc p-acp d n1 cst pns12 vmb av vvi;
(26) sermon (DIV2)
616
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9941
let us out of that which hath been said, gather such rules, and directions which may settle and confirm us in our watch, and carry on our care,
let us out of that which hath been said, gather such rules, and directions which may settle and confirm us in our watch, and carry on our care,
vvb pno12 av pp-f d r-crq vhz vbn vvn, vvb d n2, cc n2 r-crq vmb vvi cc vvi pno12 p-acp po12 vvi, cc vvi p-acp po12 n1,
(26) sermon (DIV2)
616
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9942
and sollicitude unto the end, that we may watch, and so not enter into temptation.
and solicitude unto the end, that we may watch, and so not enter into temptation.
cc n1 p-acp dt n1, cst pns12 vmb vvi, cc av xx vvi p-acp n1.
(26) sermon (DIV2)
616
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9943
And first we must study the temptations themselves, so study them as to wipe off their paint, to strike off their illecebrae and beauty, to behold them in their proper, and native colours, and representations;
And First we must study the temptations themselves, so study them as to wipe off their paint, to strike off their illecebrae and beauty, to behold them in their proper, and native colours, and representations;
cc ord pns12 vmb vvi dt n2 px32, av vvb pno32 a-acp pc-acp vvi a-acp po32 n1, pc-acp vvi a-acp po32 n2 cc n1, pc-acp vvi pno32 p-acp po32 j, cc j-jn n2, cc n2;
(26) sermon (DIV2)
616
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optimus Imperator, qui habet cognitas res hostium, he is the best Commander, the best Watch-man who knows his enemy, optimus Imperator, qui habet cognitas Rest Enemies, he is the best Commander, the best Watchman who knows his enemy,
fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, pns31 vbz dt js n1, dt js n1 r-crq vvz po31 n1,
(26) sermon (DIV2)
616
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and can see through his disguise and vizor, through his counterfeit terrours, and lying boasts, and knowes what he is:
and can see through his disguise and vizor, through his counterfeit terrors, and lying boasts, and knows what he is:
cc vmb vvi p-acp po31 n1 cc n1, p-acp po31 j-jn n2, cc vvg n2, cc vvz r-crq pns31 vbz:
(26) sermon (DIV2)
616
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9946
For indeed nothing can make tentations of any force, but the opinion we have of them;
For indeed nothing can make tentations of any force, but the opinion we have of them;
c-acp av pix vmb vvi n2 pp-f d n1, cc-acp dt n1 pns12 vhb pp-f pno32;
(26) sermon (DIV2)
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it is not poverty that afflicts me, but the opinion that poverty is evil;
it is not poverty that afflicts me, but the opinion that poverty is evil;
pn31 vbz xx n1 cst vvz pno11, cc-acp dt n1 cst n1 vbz j-jn;
(26) sermon (DIV2)
616
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'tis not the evil it self, but my own thoughts which deserve this ill at my hands:
it's not the evil it self, but my own thoughts which deserve this ill At my hands:
pn31|vbz xx dt n-jn pn31 n1, cc-acp po11 d n2 r-crq vvb d n-jn p-acp po11 n2:
(26) sermon (DIV2)
616
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9949
I am afraid of it, because I think it horrid, and whilst I think, I make it so.
I am afraid of it, Because I think it horrid, and while I think, I make it so.
pns11 vbm j pp-f pn31, c-acp pns11 vvb pn31 j, cc cs pns11 vvb, pns11 vvb pn31 av.
(26) sermon (DIV2)
616
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9950
It is not the blow of the tongue that can hurt me, for 'tis but a word, 'tis not a Thunderbolt,
It is not the blow of the tongue that can hurt me, for it's but a word, it's not a Thunderbolt,
pn31 vbz xx dt n1 pp-f dt n1 cst vmb vvi pno11, c-acp pn31|vbz p-acp dt n1, pn31|vbz xx dt n1,
(26) sermon (DIV2)
616
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9988
and leave us sad and disconsolate, in the very shadow of Death;
and leave us sad and disconsolate, in the very shadow of Death;
cc vvb pno12 j cc j, p-acp dt j n1 pp-f n1;
(26) sermon (DIV2)
617
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9951
and if it were, yet the Stoick will tell us inhonestius est dejectione animi perire, quam fulmine, It is not so great an evil,
and if it were, yet the Stoic will tell us inhonestius est dejectione animi perire, quam fulmine, It is not so great an evil,
cc cs pn31 vbdr, av dt jp n1 vvb pno12 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, pn31 vbz xx av j dt n-jn,
(26) sermon (DIV2)
616
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9952
nor so dishonorable, to be struck with a Thunderbolt, as to be kill'd with fear; far worse that my fancy should wound me, then the tongue of an enemy.
nor so dishonourable, to be struck with a Thunderbolt, as to be killed with Fear; Far Worse that my fancy should wound me, then the tongue of an enemy.
ccx av j, pc-acp vbi vvn p-acp dt n1, c-acp pc-acp vbi vvn p-acp n1; av-j av-jc d po11 n1 vmd vvi pno11, cs dt n1 pp-f dt n1.
(26) sermon (DIV2)
616
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9953
For what secret force can there be in a calumniating tongue, to pierce through our very hearts,
For what secret force can there be in a calumniating tongue, to pierce through our very hearts,
p-acp r-crq j-jn n1 vmb a-acp vbi p-acp dt j-vvg n1, pc-acp vvi p-acp po12 j n2,
(26) sermon (DIV2)
616
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9954
and shake and disturb our minds? we can hear it thunder, and not be cast down,
and shake and disturb our minds? we can hear it thunder, and not be cast down,
cc vvi cc vvi po12 n2? pns12 vmb vvi pn31 n1, cc xx vbi vvn a-acp,
(26) sermon (DIV2)
616
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9955
but so improvident, and cruel we are to our selves that a breath from malice,
but so improvident, and cruel we Are to our selves that a breath from malice,
cc-acp av j, cc j pns12 vbr p-acp po12 n2 cst dt n1 p-acp n1,
(26) sermon (DIV2)
616
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9956
or envy will lay us on the ground, Non ex eo quod est fallimur, sed ex eo quod non est, we are not deceived with the realities,
or envy will lay us on the ground, Non ex eo quod est fallimur, sed ex eo quod non est, we Are not deceived with the realities,
cc n1 vmb vvi pno12 p-acp dt n1, fw-fr fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, pns12 vbr xx vvn p-acp dt n2,
(26) sermon (DIV2)
616
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9957
but with the disguises, and appearances of things, which those shapes which we have given them, we first make them idols,
but with the disguises, and appearances of things, which those shapes which we have given them, we First make them Idols,
cc-acp p-acp dt n2, cc n2 pp-f n2, r-crq d n2 r-crq pns12 vhb vvn pno32, pns12 ord vvi pno32 n2,
(26) sermon (DIV2)
616
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9958
and then fall down and worship them: we carelessly take in the object, and let our fancy loose to work and hammer,
and then fallen down and worship them: we carelessly take in the Object, and let our fancy lose to work and hammer,
cc av vvb a-acp cc vvi pno32: pns12 av-j vvb p-acp dt n1, cc vvb po12 n1 j pc-acp vvi cc n1,
(26) sermon (DIV2)
616
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9959
and polish it, as Poets do make gods of men, and Seas of little Rivers; and in this fair out-side, in which we have drest them, they do deceive us,
and polish it, as Poets do make God's of men, and Seas of little rivers; and in this fair outside, in which we have dressed them, they do deceive us,
cc vvi pn31, c-acp n2 vdb vvi n2 pp-f n2, cc n2 pp-f j n2; cc p-acp d j n1-an, p-acp r-crq pns12 vhb vvn pno32, pns32 vdb vvi pno12,
(26) sermon (DIV2)
616
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9960
if we would look neerer into them, if we would desire them, involutas evolvere, unsold,
if we would look nearer into them, if we would desire them, involutas evolvere, unsold,
cs pns12 vmd vvi av-jc p-acp pno32, cs pns12 vmd vvi pno32, fw-la fw-la, j,
(26) sermon (DIV2)
616
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9961
and lay them open, take them out of that gaudinesse, in which they are wrapt, they could not have this operation,
and lay them open, take them out of that gaudiness, in which they Are wrapped, they could not have this operation,
cc vvd pno32 vvi, vvb pno32 av pp-f d n1, p-acp r-crq pns32 vbr vvn, pns32 vmd xx vhi d n1,
(26) sermon (DIV2)
616
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9962
nor thus work upon us, sapiens est, cui res sapiunt, ut sunt, he is a prudent man, to whom things savour,
nor thus work upon us, sapiens est, cui Rest sapiunt, ut sunt, he is a prudent man, to whom things savour,
ccx av vvi p-acp pno12, fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, pns31 vbz dt j n1, p-acp r-crq n2 vvb,
(26) sermon (DIV2)
616
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9963
and relish as they are, and our vigilancy, and spiritual wisdom consists in this, in distinguishing one thing from another, in abstracting that evil that may be, from that good that appears, in discovering a sophisme from a demonstration, in being able to sever the colour and appearance of a thing, from the thing it self;
and relish as they Are, and our vigilancy, and spiritual Wisdom consists in this, in distinguishing one thing from Another, in abstracting that evil that may be, from that good that appears, in discovering a sophism from a demonstration, in being able to sever the colour and appearance of a thing, from the thing it self;
cc vvi c-acp pns32 vbr, cc po12 n1, cc j n1 vvz p-acp d, p-acp vvg crd n1 p-acp j-jn, p-acp vvg d n-jn cst vmb vbi, p-acp cst j cst vvz, p-acp vvg dt n1 p-acp dt n1, p-acp vbg j pc-acp vvi dt n1 cc n1 pp-f dt n1, p-acp dt n1 pn31 n1;
(26) sermon (DIV2)
616
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9964
glory from riches, misery from poverty, for truly these are not in them, but are to be lookt for and feared in something else:
glory from riches, misery from poverty, for truly these Are not in them, but Are to be looked for and feared in something Else:
n1 p-acp n2, n1 p-acp n1, c-acp av-j d vbr xx p-acp pno32, cc-acp vbr pc-acp vbi vvn p-acp cc vvn p-acp pi av:
(26) sermon (DIV2)
616
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9965
Did we contemplate onely that, which is properly theirs, which is onely theirs, and not that which they have not,
Did we contemplate only that, which is properly theirs, which is only theirs, and not that which they have not,
vdd pns12 vvi av-j d, r-crq vbz av-j png32, r-crq vbz av-j png32, cc xx d r-crq pns32 vhb xx,
(26) sermon (DIV2)
616
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9966
but ex dono by our gift, we should not so often stoop, and submit to these vile offices,
but ex Dono by our gift, we should not so often stoop, and submit to these vile Offices,
cc-acp fw-la fw-it p-acp po12 n1, pns12 vmd xx av av vvi, cc vvi p-acp d j n2,
(26) sermon (DIV2)
616
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9967
nor forsake our reason to joyn with our sense:
nor forsake our reason to join with our sense:
ccx vvi po12 n1 pc-acp vvi p-acp po12 n1:
(26) sermon (DIV2)
616
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9968
we should then look through the flatteries of the world, and behold the inward horrour they conceal, we should look through the terrours of the world,
we should then look through the flatteries of the world, and behold the inward horror they conceal, we should look through the terrors of the world,
pns12 vmd av vvi p-acp dt n2 pp-f dt n1, cc vvb dt j n1 pns32 vvb, pns12 vmd vvi p-acp dt n2 pp-f dt n1,
(26) sermon (DIV2)
616
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9969
and consider that inward sweetnesse, and light which many times breaks through them, like lightning through a dark and sullen cloud:
and Consider that inward sweetness, and Light which many times breaks through them, like lightning through a dark and sullen cloud:
cc vvb d j n1, cc vvi r-crq d n2 vvz p-acp pno32, av-j n1 p-acp dt j cc j n1:
(26) sermon (DIV2)
616
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9970
we should not thus honour them with our fear, nor would our hearts so often fail at the very sight of them:
we should not thus honour them with our Fear, nor would our hearts so often fail At the very sighed of them:
pns12 vmd xx av vvi pno32 p-acp po12 n1, ccx vmd po12 n2 av av vvi p-acp dt j n1 pp-f pno32:
(26) sermon (DIV2)
616
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9971
we should not forfeit our souls to save our estates, wound our Conscience to secure our purse, be perjured rather then imprisoned,
we should not forfeit our Souls to save our estates, wound our Conscience to secure our purse, be perjured rather then imprisoned,
pns12 vmd xx vvi po12 n2 pc-acp vvi po12 n2, vvb po12 n1 pc-acp vvi po12 n1, vbb vvn av-c av vvn,
(26) sermon (DIV2)
616
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9972
and so run into Hell from the face and frown of a Tyrant:
and so run into Hell from the face and frown of a Tyrant:
cc av vvn p-acp n1 p-acp dt n1 cc n1 pp-f dt n1:
(26) sermon (DIV2)
616
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but as Gregory observes, Anima rebus praesentibus dedita abscondit sibi mala sequentia, when the Soul mixes with the world and cleaves to these temporary things,
but as Gregory observes, Anima rebus praesentibus dedita Abscondit sibi mala sequentia, when the Soul mixes with the world and cleaves to these temporary things,
cc-acp c-acp np1 vvz, fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la, c-crq dt n1 vvz p-acp dt n1 cc vvz p-acp d j n2,
(26) sermon (DIV2)
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when it is buried, as it were, in the flesh, and carnal pleasures, it draws the vaile before its face,
when it is buried, as it were, in the Flesh, and carnal pleasures, it draws the veil before its face,
c-crq pn31 vbz vvn, c-acp pn31 vbdr, p-acp dt n1, cc j n2, pn31 vvz dt n1 p-acp po31 n1,
(26) sermon (DIV2)
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and obscures and hides from it self those evils which are sure to follow, which could she truly discern, she would watch,
and obscures and hides from it self those evils which Are sure to follow, which could she truly discern, she would watch,
cc vvz cc vvz p-acp pn31 n1 d n2-jn r-crq vbr j pc-acp vvi, r-crq vmd pns31 av-j vvi, pns31 vmd vvi,
(26) sermon (DIV2)
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and take courage against that temptation, which she now, not onely yeelds to, but embraceth.
and take courage against that temptation, which she now, not only yields to, but Embraceth.
cc vvb n1 p-acp d n1, r-crq pns31 av, xx av-j vvz p-acp, cc-acp vvz.
(26) sermon (DIV2)
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And that we may throughly discern them, which is the office of our Christian vigilancy, it will be necessary for us to compare them:
And that we may thoroughly discern them, which is the office of our Christian vigilancy, it will be necessary for us to compare them:
cc cst pns12 vmb av-j vvi pno32, r-crq vbz dt n1 pp-f po12 np1 n1, pn31 vmb vbi j p-acp pno12 pc-acp vvi pno32:
(26) sermon (DIV2)
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for the Orator will tell us, Facilius latent, quae non comparantur, Those things which we look upon with a single eye, but once;
for the Orator will tell us, Facilius latent, Quae non comparantur, Those things which we look upon with a single eye, but once;
p-acp dt n1 vmb vvi pno12, np1 fw-la, fw-la fw-fr fw-la, d n2 r-crq pns12 vvb p-acp p-acp dt j n1, cc-acp a-acp;
(26) sermon (DIV2)
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doe commonly lye hid, and we see them, as if we saw them not; but when we look them over againe, and compare them with something better then they,
doe commonly lie hid, and we see them, as if we saw them not; but when we look them over again, and compare them with something better then they,
n1 av-j vvi vvn, cc pns12 vvb pno32, c-acp cs pns12 vvd pno32 xx; cc-acp c-crq pns12 vvb pno32 a-acp av, cc vvi pno32 p-acp pi jc cs pns32,
(26) sermon (DIV2)
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then we see them neerer, and have a more direct, and fuller view of them, we see they are nothing,
then we see them nearer, and have a more Direct, and fuller view of them, we see they Are nothing,
cs pns12 vvb pno32 av-jc, cc vhb dt av-dc j, cc jc n1 pp-f pno32, pns12 vvb pns32 vbr pix,
(26) sermon (DIV2)
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or nothing what they seem'd, as when the Sunne is up, the lesser lights are obscured,
or nothing what they seemed, as when the Sun is up, the lesser lights Are obscured,
cc pix q-crq pns32 vvd, c-acp c-crq dt n1 vbz a-acp, dt jc n2 vbr vvn,
(26) sermon (DIV2)
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and the glory of the starrs is not seene.
and the glory of the Stars is not seen.
cc dt n1 pp-f dt n2 vbz xx vvn.
(26) sermon (DIV2)
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Beauty is delightfull, but what is it to the splendor of Virtue? who would look upon a face, that could see her naked? what is Honor, that is blasted with a breath, with a Frowne, to immortall Glory? what is the Merchants Pearle, to the Kingdome of Heaven? what are pleasures, which are but for a season, to those which are for evermore? what's a span of time, a moment to Eternity? And certainly, were these outward things, which doe but please,
Beauty is delightful, but what is it to the splendour of Virtue? who would look upon a face, that could see her naked? what is Honour, that is blasted with a breath, with a Frown, to immortal Glory? what is the Merchant's Pearl, to the Kingdom of Heaven? what Are pleasures, which Are but for a season, to those which Are for evermore? what's a span of time, a moment to Eternity? And Certainly, were these outward things, which do but please,
n1 vbz j, cc-acp q-crq vbz pn31 p-acp dt n1 pp-f n1? q-crq vmd vvi p-acp dt n1, cst vmd vvi po31 j? q-crq vbz n1, cst vbz vvn p-acp dt n1, p-acp dt vvb, p-acp j n1? q-crq vbz dt ng1 n1, p-acp dt n1 pp-f n1? q-crq vbr n2, r-crq vbr cc-acp p-acp dt n1, p-acp d r-crq vbr p-acp av? q-crq|vbz dt n1 pp-f n1, dt n1 p-acp n1? cc av-j, vbdr d j n2, r-crq vdb p-acp vvi,
(26) sermon (DIV2)
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and tempt, and withdraw us from better, the onely reward of goodness, these Aery, fugitive, envenom'd Glories, all that we should find at the end of our Race, no wise man would stoop to reach them up;
and tempt, and withdraw us from better, the only reward of Goodness, these Aery, fugitive, envenomed Glories, all that we should find At the end of our Raze, no wise man would stoop to reach them up;
cc vvi, cc vvb pno12 p-acp jc, dt j n1 pp-f n1, d n1, n-jn, j-vvn n2, d cst pns12 vmd vvi p-acp dt n1 pp-f po12 n1, dx j n1 vmd vvi pc-acp vvi pno32 a-acp;
(26) sermon (DIV2)
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if these were the end of our Hopes, wee were of all men most miserable;
if these were the end of our Hope's, we were of all men most miserable;
cs d vbdr dt n1 pp-f po12 ng1, pns12 vbdr pp-f d n2 av-ds j;
(26) sermon (DIV2)
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if this were all the Heaven that were promis'd, wee should not beleeve there was either a God, or Heaven: Compare them if you please; worldly Glories, with spirituall blessings;
if this were all the Heaven that were promised, we should not believe there was either a God, or Heaven: Compare them if you please; worldly Glories, with spiritual blessings;
cs d vbdr d dt n1 cst vbdr vvn, pns12 vmd xx vvi pc-acp vbds d dt n1, cc n1: vvb pno32 cs pn22 vvb; j n2, p-acp j n2;
(26) sermon (DIV2)
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The other present themselves at first, with great distast to flesh and blood, because we look upon them through a sad and dark medium, through disgrace and affliction,
The other present themselves At First, with great distaste to Flesh and blood, Because we look upon them through a sad and dark medium, through disgrace and affliction,
dt n-jn vvi px32 p-acp ord, p-acp j n1 p-acp n1 cc n1, c-acp pns12 vvb p-acp pno32 p-acp dt j cc j fw-la, p-acp n1 cc n1,
(26) sermon (DIV2)
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and Death it self, but if wee look often, and converse familiarly with them, we shall see them in Beauty and Riches, and Heaven, and God himself;
and Death it self, but if we look often, and converse familiarly with them, we shall see them in Beauty and Riches, and Heaven, and God himself;
cc n1 pn31 n1, cc-acp cs pns12 vvb av, cc vvi av-jn p-acp pno32, pns12 vmb vvi pno32 p-acp n1 cc n2, cc n1, cc np1 px31;
(26) sermon (DIV2)
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and is it not a great deal better for a while to watch, and strive,
and is it not a great deal better for a while to watch, and strive,
cc vbz pn31 xx dt j n1 av-jc p-acp dt n1 pc-acp vvi, cc vvi,
(26) sermon (DIV2)
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and fight it out, and afterwards rejoyce, and triumph as Conquerors, then by the impatience of one houre, to be slaves for ever? Quid enim est malum, nisi impatientia boni? for what is evill;
and fight it out, and afterwards rejoice, and triumph as Conquerors, then by the impatience of one hour, to be slaves for ever? Quid enim est malum, nisi impatientia boni? for what is evil;
cc vvi pn31 av, cc av vvb, cc vvi p-acp n2, av p-acp dt n1 pp-f crd n1, pc-acp vbi n2 p-acp av? fw-la fw-la fw-la fw-la, fw-la fw-la fw-la? p-acp r-crq vbz j-jn;
(26) sermon (DIV2)
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what is our yeelding to Temptations, the slacking of our watch, but our want of patience towards that which is good? Thus if we compare them, we shall soon discover their deformity,
what is our yielding to Temptations, the slacking of our watch, but our want of patience towards that which is good? Thus if we compare them, we shall soon discover their deformity,
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(26) sermon (DIV2)
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and on holy desires, and strong resolutions, as with the wings of a Dove, fly swiftly away, that we may be at rest;
and on holy Desires, and strong resolutions, as with the wings of a Dove, fly swiftly away, that we may be At rest;
cc p-acp j n2, cc j n2, c-acp p-acp dt n2 pp-f dt n1, vvb av-j av, cst pns12 vmb vbi p-acp n1;
(26) sermon (DIV2)
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Thus if we know them, they can hardly hurt us;
Thus if we know them, they can hardly hurt us;
av cs pns12 vvb pno32, pns32 vmb av vvi pno12;
(26) sermon (DIV2)
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for what Pliny spake of Monsters and Prodigies, is true, either of faire, or black Tentations, Ostenterum vires in eorum potestate sunt, quibus portenduntur;
for what pliny spoke of Monsters and Prodigies, is true, either of fair, or black Tentations, Ostenterum vires in Their potestate sunt, quibus portenduntur;
p-acp r-crq np1 vvd pp-f n2 cc n2, vbz j, av-d pp-f j, cc j-jn n2, fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la;
(26) sermon (DIV2)
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as of the one, so of the other, their power is no greater, then they would have it, to whom it is shewed,
as of the one, so of the other, their power is no greater, then they would have it, to whom it is showed,
a-acp pp-f dt crd, av pp-f dt n-jn, po32 n1 vbz dx jc, cs pns32 vmd vhi pn31, p-acp ro-crq pn31 vbz vvn,
(26) sermon (DIV2)
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and presented, and are of force so farre, as they are received, have no power to hurt us, but from our selves;
and presented, and Are of force so Far, as they Are received, have no power to hurt us, but from our selves;
cc vvd, cc vbr pp-f n1 av av-j, c-acp pns32 vbr vvn, vhb dx n1 pc-acp vvi pno12, cc-acp p-acp po12 n2;
(26) sermon (DIV2)
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and therefore we must deal with them, as they did with those prodigies, neglect, and slight them, that they may not hurt us, beat down, Crucify the flesh, with the affections and lusts, disgrace,
and Therefore we must deal with them, as they did with those prodigies, neglect, and slight them, that they may not hurt us, beatrice down, Crucify the Flesh, with the affections and Lustiest, disgrace,
cc av pns12 vmb vvi p-acp pno32, c-acp pns32 vdd p-acp d n2, n1, cc vvi pno32, cst pns32 vmb xx vvi pno12, vvb a-acp, vvi dt n1, p-acp dt n2 cc n2, n1,
(26) sermon (DIV2)
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and vilify every imagination that exalts it self against God; Hate them with a perfect hatted:
and vilify every imagination that exalts it self against God; Hate them with a perfect hatted:
cc vvi d n1 cst vvz pn31 n1 p-acp np1; vvb pno32 p-acp dt j vvd:
(26) sermon (DIV2)
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For not to yeeld, is to overcome, to study, and learne, and know temptations, and find out, where their great strength lyeth, and cut it off;
For not to yield, is to overcome, to study, and Learn, and know temptations, and find out, where their great strength lies, and Cut it off;
c-acp xx pc-acp vvi, vbz pc-acp vvi, pc-acp vvi, cc vvi, cc vvb n2, cc vvi av, c-crq po32 j n1 vvz, cc vvi pn31 a-acp;
(26) sermon (DIV2)
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to consider them as they are, and not in appearance, but reality;
to Consider them as they Are, and not in appearance, but reality;
pc-acp vvi pno32 c-acp pns32 vbr, cc xx p-acp n1, cc-acp n1;
(26) sermon (DIV2)
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to contemne and put them by, is that which makes way to victory, and prepares us for the coming of the Lord. But Thirdly:
to contemn and put them by, is that which makes Way to victory, and prepares us for the coming of the Lord. But Thirdly:
pc-acp vvi cc vvi pno32 p-acp, vbz d r-crq vvz n1 p-acp n1, cc vvz pno12 p-acp dt n-vvg pp-f dt n1. p-acp ord:
(26) sermon (DIV2)
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let us not so neglect and slight them, as to let them come up too neer us (for so to neglect an Enemy, is to strengthen him) but let us stand at the Doores, let us not so neglect and slight them, as to let them come up too near us (for so to neglect an Enemy, is to strengthen him) but let us stand At the Doors,
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(26) sermon (DIV2)
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and represse, and put them back at the first sight, either of their false glory, or their borrowed Terrour;
and repress, and put them back At the First sighed, either of their false glory, or their borrowed Terror;
cc vvi, cc vvd pno32 av p-acp dt ord n1, av-d pp-f po32 j n1, cc po32 j-vvn n1;
(26) sermon (DIV2)
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let us turne away our eyes, that they behold not vanity;
let us turn away our eyes, that they behold not vanity;
vvb pno12 vvi av po12 n2, cst pns32 vvb xx n1;
(26) sermon (DIV2)
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periculosum est crebrò videre, per quae aliquando captus sis, a dangerous thing it is, nay, a folly it is to behold those objects, Periculosum est crebrò To see, per Quae aliquando Captus sis, a dangerous thing it is, nay, a folly it is to behold those objects,
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, dt j n1 pn31 vbz, uh-x, dt n1 pn31 vbz pc-acp vvi d n2,
(26) sermon (DIV2)
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and look upon them often, which may be a snare unto us, to dally with the point of that sword, which may enter our Bowels, to sport with that serpent, which may sting us to death.
and look upon them often, which may be a snare unto us, to dally with the point of that sword, which may enter our Bowels, to sport with that serpent, which may sting us to death.
cc vvb p-acp pno32 av, r-crq vmb vbi dt n1 p-acp pno12, pc-acp vvi p-acp dt n1 pp-f d n1, r-crq vmb vvi po12 n2, pc-acp vvi p-acp d n1, r-crq vmb vvi pno12 p-acp n1.
(26) sermon (DIV2)
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What should they doe long in the eye? why should they stay so long in the Fancy, till she gild and beautifie them? and set them up as an Idoll to worship? no let us watch,
What should they do long in the eye? why should they stay so long in the Fancy, till she gild and beautify them? and Set them up as an Idol to worship? no let us watch,
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(26) sermon (DIV2)
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and rowse up our selves, and beat down every Altar, as soone as it is erected there;
and rouse up our selves, and beatrice down every Altar, as soon as it is erected there;
cc vvi a-acp po12 n2, cc vvd a-acp d n1, c-acp av c-acp pn31 vbz vvn a-acp;
(26) sermon (DIV2)
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nay, stay the Fancy in its work, repress them here in causis, in their beginnings, Take these Babylonish brats,
nay, stay the Fancy in its work, repress them Here in Causis, in their beginnings, Take these Babylonish brats,
uh-x, vvb dt n1 p-acp po31 n1, vvb pno32 av p-acp fw-la, p-acp po32 n2, vvb d np1 n2,
(26) sermon (DIV2)
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and dash them against the stones;
and dash them against the stones;
cc vvb pno32 p-acp dt n2;
(26) sermon (DIV2)
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for he that doth not meet, and withstand an evill in the approach, hath fairely invited it, to come forward, qui morbo non occurrit, sibi manus infert, he that doth not use speedy means to keep back a disease, is as he that kills himself.
for he that does not meet, and withstand an evil in the approach, hath fairly invited it, to come forward, qui morbo non occurrit, sibi manus infert, he that does not use speedy means to keep back a disease, is as he that kills himself.
c-acp pns31 cst vdz xx vvi, cc vvi dt j-jn p-acp dt n1, vhz av-j vvn pn31, pc-acp vvi av-j, fw-fr fw-mi fw-fr n1, fw-la fw-la fw-la, pns31 cst vdz xx vvi j n2 pc-acp vvi av dt n1, vbz c-acp pns31 cst vvz px31.
(26) sermon (DIV2)
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A A thought begets Delight, delight begets consent, consent is seen in Action, Action begets Custome, Custome necessity, necessity Death;
A A Thought begets Delight, delight begets consent, consent is seen in Actium, Actium begets Custom, Custom necessity, necessity Death;
sy dt n1 vvz n1, n1 vvz n1, n1 vbz vvn p-acp n1, n1 vvz n1, n1 n1, n1 n1;
(26) sermon (DIV2)
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it was but an object, but an apparition, but a Thought at first, and now 'tis Death;
it was but an Object, but an apparition, but a Thought At First, and now it's Death;
pn31 vbds p-acp dt n1, cc-acp dt n1, cc-acp dt n1 p-acp ord, cc av pn31|vbz n1;
(26) sermon (DIV2)
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and he that was willing a Thought should lead in the Front, was willing also that Death should come in the reare.
and he that was willing a Thought should led in the Front, was willing also that Death should come in the rear.
cc pns31 cst vbds j dt n1 vmd vvi p-acp dt n1, vbds j av d n1 vmd vvi p-acp dt n1.
(26) sermon (DIV2)
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It is not safe thus to Dally with a Temptation, to resolve not to act it,
It is not safe thus to Dally with a Temptation, to resolve not to act it,
pn31 vbz xx j av pc-acp vvi p-acp dt n1, pc-acp vvi xx pc-acp vvi pn31,
(26) sermon (DIV2)
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and yet to act in the mind, which will soon make the Basis, and ground-work of a resolution to be afraid of the Action,
and yet to act in the mind, which will soon make the Basis, and groundwork of a resolution to be afraid of the Actium,
cc av pc-acp vvi p-acp dt n1, r-crq vmb av vvi dt n1, cc n1 pp-f dt n1 pc-acp vbi j pp-f dt n1,
(26) sermon (DIV2)
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10019
and yet commit the sinne, to nourish that sinne in my bosome, which I am ashamed to be seen with abroad, which will yet at last break forth before the Sunne,
and yet commit the sin, to nourish that sin in my bosom, which I am ashamed to be seen with abroad, which will yet At last break forth before the Sun,
cc av vvb dt n1, pc-acp vvi d n1 p-acp po11 n1, r-crq pns11 vbm j pc-acp vbi vvn p-acp av, r-crq vmb av p-acp ord vvi av p-acp dt n1,
(26) sermon (DIV2)
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and the people, to harbour that in my closet, which within a while will be on the House top.
and the people, to harbour that in my closet, which within a while will be on the House top.
cc dt n1, pc-acp vvi cst p-acp po11 n1, r-crq p-acp dt n1 vmb vbi p-acp dt n1 n1.
(26) sermon (DIV2)
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That of Bernard is most true, though it be in ryme, non nocet sensus, ubi non est consensus, the sense hurteth not where there is no consent:
That of Bernard is most true, though it be in rhyme, non nocet sensus, ubi non est consensus, the sense hurteth not where there is no consent:
d pp-f np1 vbz av-ds j, cs pn31 vbb p-acp n1, fw-fr fw-la fw-la, fw-la fw-fr fw-la fw-la, dt n1 vvz xx c-crq pc-acp vbz dx n1:
(26) sermon (DIV2)
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10022
It is no sinne for the eye to see, or the care to heare, or for the Fancy to set up objects within her in that shape in which they appear,
It is no sin for the eye to see, or the care to hear, or for the Fancy to Set up objects within her in that shape in which they appear,
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(26) sermon (DIV2)
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10023
but it is a hard matter, as Saint Hierome speaks, integritate mentis abutivoluptatibus, to abuse those pleasures, which daily present themselves, to a good end;
but it is a hard matter, as Saint Jerome speaks, integritate mentis abutivoluptatibus, to abuse those pleasures, which daily present themselves, to a good end;
cc-acp pn31 vbz dt j n1, c-acp n1 np1 vvz, fw-la fw-la fw-mi, pc-acp vvi d n2, r-crq av-j vvi px32, p-acp dt j n1;
(26) sermon (DIV2)
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10024
to have them as Aristippus had his Lais ) and not to have them, to live in pleasure, without that delight, which makes Tentation a sinne:
to have them as Aristippus had his Lais) and not to have them, to live in pleasure, without that delight, which makes Tentation a sin:
pc-acp vhi pno32 c-acp npg1 vhd po31 np1) cc xx pc-acp vhi pno32, pc-acp vvi p-acp n1, p-acp d n1, r-crq vvz n1 dt n1:
(26) sermon (DIV2)
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we may say of Temptations, as he did of Fortune, ana est ad illam securitas, non toties illam experirt, The best security we have against Fortunes fickle inconstancy is, not to make tryall of her too often, not to want her; so of Tentations:
we may say of Temptations, as he did of Fortune, ana est ad Illam securitas, non Twice Illam experirt, The best security we have against Fortune's fickle inconstancy is, not to make trial of her too often, not to want her; so of Tentations:
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(26) sermon (DIV2)
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It is not good to look too often upon them when they flatter, not to see too often, not to heare too often, not to open our eyes or our eares to vanity;
It is not good to look too often upon them when they flatter, not to see too often, not to hear too often, not to open our eyes or our ears to vanity;
pn31 vbz xx j pc-acp vvi av av p-acp pno32 c-crq pns32 vvb, xx pc-acp vvi av av, xx pc-acp vvi av av, xx pc-acp vvi po12 n2 cc po12 n2 p-acp n1;
(26) sermon (DIV2)
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For as they who busy themselves in worldly affaires, when all things succeed prosperously, doe begin at last to doate on Riches,
For as they who busy themselves in worldly affairs, when all things succeed prosperously, do begin At last to dote on Riches,
c-acp c-acp pns32 r-crq vvb px32 p-acp j n2, c-crq d n2 vvi av-j, vdb vvi p-acp ord pc-acp vvi p-acp n2,
(26) sermon (DIV2)
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and love them for themselves, which they sought for at first, but for their necessity;
and love them for themselves, which they sought for At First, but for their necessity;
cc vvb pno32 p-acp px32, r-crq pns32 vvd p-acp p-acp ord, cc-acp p-acp po32 n1;
(26) sermon (DIV2)
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so what we look upon at first, as a common object, by degrees insinuates, and is made familiar to us,
so what we look upon At First, as a Common Object, by Degrees insinuates, and is made familiar to us,
av r-crq pns12 vvb p-acp p-acp ord, c-acp dt j n1, p-acp n2 vvz, cc vbz vvn j-jn p-acp pno12,
(26) sermon (DIV2)
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and winnes our affection to it, delights and overcomes us, and what did at first stand at doore,
and wins our affection to it, delights and overcomes us, and what did At First stand At door,
cc vvz po12 n1 p-acp pn31, n2 cc vvz pno12, cc q-crq vdd p-acp ord vvi p-acp n1,
(26) sermon (DIV2)
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and begge an entrance, at last enters in, and takes full possession of us, and commands in chief.
and beg an Entrance, At last enters in, and Takes full possession of us, and commands in chief.
cc vvb dt n1, p-acp ord vvz p-acp, cc vvz j n1 pp-f pno12, cc vvz p-acp j-jn.
(26) sermon (DIV2)
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Last of all, let us Consider the Apostle and High Priest of our profession, CHRIST JESƲS, even this Lord who is to come, who hath open•d the Treasuries of Heaven, brough• own Life and Immortality, display'd his rich,
Last of all, let us Consider the Apostle and High Priest of our profession, CHRIST JESƲS, even this Lord who is to come, who hath open•d the Treasuries of Heaven, brough• own Life and Immortality, displayed his rich,
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(26) sermon (DIV2)
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and precious promises of Heaven, and Everlasting Happinesse, all which he will make ours, if we make good but this one word,
and precious promises of Heaven, and Everlasting Happiness, all which he will make ours, if we make good but this one word,
cc j n2 pp-f n1, cc j n1, d r-crq pns31 vmb vvi png12, cs pns12 vvb j p-acp d crd n1,
(26) sermon (DIV2)
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but this one syllable, Watch: This is the price of Heaven;
but this one syllable, Watch: This is the price of Heaven;
cc-acp d crd n1, vvb: d vbz dt n1 pp-f n1;
(26) sermon (DIV2)
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This he dyed for, that we should be a peculiar People unto him, Even his Watch-men:
This he died for, that we should be a peculiar People unto him, Even his Watchmen:
d pns31 vvd p-acp, cst pns12 vmd vbi dt j n1 p-acp pno31, av-j po31 n2:
(26) sermon (DIV2)
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That as he, for the joy which was set before him, endured the Crosse, despised shame, suffered the Contradictions of sinners, and yet was yesterday and to Day, and the same for ever.
That as he, for the joy which was Set before him, endured the Cross, despised shame, suffered the Contradictions of Sinners, and yet was yesterday and to Day, and the same for ever.
cst c-acp pns31, p-acp dt n1 r-crq vbds vvn p-acp pno31, vvd dt n1, j-vvn n1, vvd dt n2 pp-f n2, cc av vbds av-an cc p-acp n1, cc dt d p-acp av.
(26) sermon (DIV2)
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So wee by his Power, and the efficacy of his Spirit, by the vertue of his Precepts,
So we by his Power, and the efficacy of his Spirit, by the virtue of his Precepts,
av pns12 p-acp po31 n1, cc dt n1 pp-f po31 n1, p-acp dt n1 pp-f po31 n2,
(26) sermon (DIV2)
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and the Glory of his Promises, may establish our selves, watch over our selves, secure our selves, in the midst of snares,
and the Glory of his Promises, may establish our selves, watch over our selves, secure our selves, in the midst of snares,
cc dt n1 pp-f png31 vvz, vmb vvi po12 n2, vvb a-acp po12 n2, vvb po12 n2, p-acp dt n1 pp-f n2,
(26) sermon (DIV2)
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10039
and so be in the World as out of the world, walk in the midst of Temptations and be untoucht, walk in the midst of all these Fiery Tryalls,
and so be in the World as out of the world, walk in the midst of Temptations and be untouched, walk in the midst of all these Fiery Trials,
cc av vbi p-acp dt n1 c-acp av pp-f dt n1, vvb p-acp dt n1 pp-f n2 cc vbi j, vvb p-acp dt n1 pp-f d d j n2,
(26) sermon (DIV2)
619
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as the Three Children did in the Furnace, and have no hurt;
as the Three Children did in the Furnace, and have no hurt;
c-acp dt crd n2 vdd p-acp dt n1, cc vhb dx n1;
(26) sermon (DIV2)
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Heare the Musick of the world, but not hearken to it, behold its allurements, and not be moved, be one and the same in all the Changes and variety of Temptations, the same when they flatter,
Hear the Music of the world, but not harken to it, behold its allurements, and not be moved, be one and the same in all the Changes and variety of Temptations, the same when they flatter,
vvb dt n1 pp-f dt n1, cc-acp xx vvi p-acp pn31, vvb po31 n2, cc xx vbi vvn, vbb crd cc dt d p-acp d dt n2 cc n1 pp-f n2, dt d c-crq pns32 vvb,
(26) sermon (DIV2)
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and the same when they Threaten, which is truely NONLATINALPHABET, to be like unto our Lord. And because the watch man watcheth in vain, unlesse the Lord keepeth the house;
and the same when they Threaten, which is truly, to be like unto our Lord. And Because the watch man watches in vain, unless the Lord Keepeth the house;
cc dt d c-crq pns32 vvb, r-crq vbz av-j, pc-acp vbi j p-acp po12 n1. cc p-acp dt n1 n1 vvz p-acp j, cs dt n1 vvz dt n1;
(26) sermon (DIV2)
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we must call upon this Lord, to watch with us, and to watch over us, who is not gratiae angustus, as Saint Ambrose speaks, no niggard of his Grace,
we must call upon this Lord, to watch with us, and to watch over us, who is not Gratiae Augustus, as Saint Ambrose speaks, no niggard of his Grace,
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(26) sermon (DIV2)
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but as he hath given us a command to watch, so he hath given us another, to depend upon him, for assistance, et scimus quià petentes libenter exaudit, quando hoc petitur largiri quod jubet, and we know it is impossible he should denie us our requests,
but as he hath given us a command to watch, so he hath given us Another, to depend upon him, for assistance, et scimus quià petentes Libenter exaudit, quando hoc petitur largiri quod jubet, and we know it is impossible he should deny us our requests,
cc-acp c-acp pns31 vhz vvn pno12 dt n1 pc-acp vvi, av pns31 vhz vvn pno12 j-jn, pc-acp vvi p-acp pno31, p-acp n1, fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-la, cc pns12 vvb pn31 vbz j pns31 vmd vvi pno12 po12 n2,
(26) sermon (DIV2)
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when we desire him to grant us that, which he desires we should have; his help and assistance to do that which he commands;
when we desire him to grant us that, which he Desires we should have; his help and assistance to do that which he commands;
c-crq pns12 vvb pno31 pc-acp vvi pno12 d, r-crq pns31 vvz pns12 vmd vhi; po31 n1 cc n1 pc-acp vdi d r-crq pns31 vvz;
(26) sermon (DIV2)
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do we desire it? he wisheth it; do we begg it of him? he beseeches us to accept it;
do we desire it? he wishes it; do we beg it of him? he Beseeches us to accept it;
vdb pns12 vvb pn31? pns31 vvz pn31; vdb pns12 vvb pn31 pp-f pno31? pns31 vvz pno12 pc-acp vvi pn31;
(26) sermon (DIV2)
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we begg his assistance against the lusts of the flesh; he commands us to crucifie them;
we beg his assistance against the Lustiest of the Flesh; he commands us to crucify them;
pns12 vvb po31 n1 p-acp dt n2 pp-f dt n1; pns31 vvz pno12 pc-acp vvi pno32;
(26) sermon (DIV2)
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against the pollutions of the world; his will is our sanctification, against the Devil; if we will, he will tread him under our feet;
against the pollutions of the world; his will is our sanctification, against the devil; if we will, he will tread him under our feet;
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(26) sermon (DIV2)
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he commands us, who is Xistarcus the master of the race;
he commands us, who is Xistarcus the master of the raze;
pns31 vvz pno12, r-crq vbz np1 dt n1 pp-f dt n1;
(26) sermon (DIV2)
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and NONLATINALPHABET, the over-seer, and Captain of the watch, by whose power and wisdom, we may keep back all our enemies.
and, the overseer, and Captain of the watch, by whose power and Wisdom, we may keep back all our enemies.
cc, dt n1, cc n1 pp-f dt n1, p-acp rg-crq n1 cc n1, pns12 vmb vvi av d po12 n2.
(26) sermon (DIV2)
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If the Devil suggests evil thoughts, he inspires good;
If the devil suggests evil thoughts, he inspires good;
cs dt n1 vvz j-jn n2, pns31 vvz j;
(26) sermon (DIV2)
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if the enemy lay hard at us that we may fall his mercy is ready to hold us up; if we be subtle;
if the enemy lay hard At us that we may fallen his mercy is ready to hold us up; if we be subtle;
cs dt n1 vvd av-j p-acp pno12 cst pns12 vmb vvi po31 n1 vbz j pc-acp vvi pno12 p-acp; cs pns12 vbb j;
(26) sermon (DIV2)
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our Lord is wisdom it self;
our Lord is Wisdom it self;
po12 n1 vbz n1 pn31 n1;
(26) sermon (DIV2)
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in all our trials, in all time of our tribulation, in all time of our wealth, in the hour of death,
in all our trials, in all time of our tribulation, in all time of our wealth, in the hour of death,
p-acp d po12 n2, p-acp d n1 pp-f po12 n1, p-acp d n1 pp-f po12 n1, p-acp dt n1 pp-f n1,
(26) sermon (DIV2)
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and in the day of judgement, he is our Lord, and his Grace is sufficient for us. and in the day of judgement, he is our Lord, and his Grace is sufficient for us.
cc p-acp dt n1 pp-f n1, pns31 vbz po12 n1, cc po31 n1 vbz j p-acp pno12.
(26) sermon (DIV2)
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If we fail, and miscarry, 'tis because we will not joyn him with us;
If we fail, and miscarry, it's Because we will not join him with us;
cs pns12 vvb, cc vvi, pn31|vbz c-acp pns12 vmb xx vvi pno31 p-acp pno12;
(26) sermon (DIV2)
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because we begghis assistance, and will not have it, call upon him for help, and weary him with our refusals;
Because we begghis assistance, and will not have it, call upon him for help, and weary him with our refusals;
c-acp pns12 n2 n1, cc vmb xx vhi pn31, vvb p-acp pno31 p-acp n1, cc vvi pno31 p-acp po12 n2;
(26) sermon (DIV2)
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be seech him to do that, which we will not suffer him to do, bespeak him to watch over us, and fll fast asleep!
be seech him to do that, which we will not suffer him to do, bespeak him to watch over us, and fll fast asleep!
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(26) sermon (DIV2)
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If you will repent, repent, saith the watch-man;
If you will Repent, Repent, Says the watchman;
cs pn22 vmb vvi, vvb, vvz dt n1;
(26) sermon (DIV2)
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Iaf you would watch, why do ye not? How many yeers have you worn out in this spiritual exercise? nay, to fall lower, have we devoted two or three moneths? nay, lower yet,
Iaf you would watch, why do you not? How many Years have you worn out in this spiritual exercise? nay, to fallen lower, have we devoted two or three months? nay, lower yet,
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(26) sermon (DIV2)
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how many weeks have we spent? a week is not long;
how many weeks have we spent? a Week is not long;
c-crq d n2 vhb pns12 vvn? dt n1 vbz xx j;
(26) sermon (DIV2)
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but how many dayes? our dayes on earth are but a shadow, but how many hours? and houres we say, have wings,
but how many days? our days on earth Are but a shadow, but how many hours? and hours we say, have wings,
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(26) sermon (DIV2)
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and fly away; (I am ashamed to ask again) How many minutes hath it cost us? our life is but a span;
and fly away; (I am ashamed to ask again) How many minutes hath it cost us? our life is but a span;
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(26) sermon (DIV2)
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how much of this span? how little of this little? what a nothing of this nothing hath this great businesse took up? O that we could say with Job: all the dayes of my appointed time, or with David, seven times a day, or were it his morning, his noon, his evening;
how much of this span? how little of this little? what a nothing of this nothing hath this great business took up? Oh that we could say with Job: all the days of my appointed time, or with David, seven times a day, or were it his morning, his noon, his evening;
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(26) sermon (DIV2)
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but I fear, all is shut up in Foelix his convenient season, that is, when the world, and our flesh;
but I Fear, all is shut up in Felix his convenient season, that is, when the world, and our Flesh;
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(26) sermon (DIV2)
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when our lust and the devil will give us leave, and then, what faint, feeble breathing? what thin and empty conceptions? nay, what noysom exhalations? what contradictions? what sinnes are our prayers.
when our lust and the Devil will give us leave, and then, what faint, feeble breathing? what thin and empty conceptions? nay, what noisome exhalations? what contradictions? what Sins Are our Prayers.
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(26) sermon (DIV2)
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10067
Let us then call upon him to be present with us, and to assist us in our watch;
Let us then call upon him to be present with us, and to assist us in our watch;
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(26) sermon (DIV2)
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but, let us gird up our loyns when we call upon him; let us watch and pray;
but, let us gird up our loins when we call upon him; let us watch and pray;
cc-acp, vvb pno12 vvi a-acp po12 n2 c-crq pns12 vvb p-acp pno31; vvb pno12 vvi cc vvb;
(26) sermon (DIV2)
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pray, and watch, let us endeavour, when we pray, and he will help our indeavours, let us intend what we desire, and he will grant it:
pray, and watch, let us endeavour, when we pray, and he will help our endeavours, let us intend what we desire, and he will grant it:
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(26) sermon (DIV2)
621
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let us mean what we speak, and he will hear us:
let us mean what we speak, and he will hear us:
vvb pno12 vvi r-crq pns12 vvb, cc pns31 vmb vvi pno12:
(26) sermon (DIV2)
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for he never shuts his ears against his own words, and his own words are, Ask and you shall have;
for he never shuts his ears against his own words, and his own words Are, Ask and you shall have;
c-acp pns31 av-x vvz po31 n2 p-acp po31 d n2, cc po31 d n2 vbr, vvb cc pn22 vmb vhi;
(26) sermon (DIV2)
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ask the blessings of the right hand, or the left, and he will give you them,
ask the blessings of the right hand, or the left, and he will give you them,
vvb dt n2 pp-f dt j-jn n1, cc dt j, cc pns31 vmb vvi pn22 pno32,
(26) sermon (DIV2)
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or that which is better for you: but if you ask his Grace, his assistance;
or that which is better for you: but if you ask his Grace, his assistance;
cc cst r-crq vbz jc p-acp pn22: cc-acp cs pn22 vvb po31 n1, po31 n1;
(26) sermon (DIV2)
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you are heard, before you speak, for he is all Grace, all Goodnesse, all Rayes, all beauty,
you Are herd, before you speak, for he is all Grace, all goodness, all Rays, all beauty,
pn22 vbr vvn, c-acp pn22 vvb, c-acp pns31 vbz d n1, d n1, d n2, d n1,
(26) sermon (DIV2)
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and will fill you with himself;
and will fill you with himself;
cc vmb vvi pn22 p-acp px31;
(26) sermon (DIV2)
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for his delight is to be in the sons of men, and to make them like him.
for his delight is to be in the Sons of men, and to make them like him.
p-acp po31 n1 vbz pc-acp vbi p-acp dt n2 pp-f n2, cc pc-acp vvi pno32 vvi pno31.
(26) sermon (DIV2)
621
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10077
Trouble not your selves then with what he will do, or not do, but be busie in your watch, watch and pray in this your hour;
Trouble not your selves then with what he will do, or not do, but be busy in your watch, watch and pray in this your hour;
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(26) sermon (DIV2)
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that you may know him, and be known of him;
that you may know him, and be known of him;
cst pn22 vmb vvi pno31, cc vbi vvn pp-f pno31;
(26) sermon (DIV2)
621
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that at your last day, and hour, you may know, and finde him, what now you beleeve him to be, your Righteousnesse, your Lord, your Saviour;
that At your last day, and hour, you may know, and find him, what now you believe him to be, your Righteousness, your Lord, your Saviour;
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(26) sermon (DIV2)
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haec est hora vestra, this is your hour; this span of time, this moment is that, on which depends your Eterniy;haec est hora Vestra, this is your hour; this span of time, this moment is that, on which depends your Eterniy;
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(26) sermon (DIV2)
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10081
if in this your hour you watch, and be ready to go out, and meet him, he will receive you with joy,
if in this your hour you watch, and be ready to go out, and meet him, he will receive you with joy,
cs p-acp d po22 n1 pn22 vvb, cc vbi j pc-acp vvi av, cc vvi pno31, pns31 vmb vvi pn22 p-acp n1,
(26) sermon (DIV2)
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even receive you to his table;
even receive you to his table;
av vvb pn22 p-acp po31 n1;
(26) sermon (DIV2)
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10083
there to rest, and sit down, and delight your selves with Abraham, and Isaac, and all the Prophets,
there to rest, and fit down, and delight your selves with Abraham, and Isaac, and all the prophets,
a-acp pc-acp vvi, cc vvb a-acp, cc vvb po22 n2 p-acp np1, cc np1, cc d dt n2,
(26) sermon (DIV2)
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10084
and all the Apostles, all the Martyrs, all your fellow watch-men, and with them to sing prayses to this Lord for evermore.
and all the Apostles, all the Martyrs, all your fellow watchmen, and with them to sing praises to this Lord for evermore.
cc d dt n2, d dt n2, d po22 n1 n2, cc p-acp pno32 pc-acp vvi n2 p-acp d n1 c-acp av.
(26) sermon (DIV2)
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THE SEVENTEENTH SERMON. GAL. 1.10. The last part of the Verse.
THE SEVENTEENTH SERMON. GAL. 1.10. The last part of the Verse.
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(27) sermon (DIV2)
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10086
For do I now perswade men or Gods? or do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.
For doe I now persuade men or God's? or do I seek to please men? For if I yet pleased men, I should not be the servant of christ.
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WHich words admit a double sense, but not contrary; for the one is virtually included in the other;
WHich words admit a double sense, but not contrary; for the one is virtually included in the other;
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as first, If I should yet do as I did, when I was a Jew, seek to please men, and to gain repute,as First, If I should yet do as I did, when I was a Jew, seek to please men, and to gain repute,
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and honour, and wealth, fit my Doctrine to their corrupt disposition, I should never have entred into Christs service, which sets me up as it were, in opposition to the world,
and honour, and wealth, fit my Doctrine to their corrupt disposition, I should never have entered into Christ service, which sets me up as it were, in opposition to the world,
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and the counsels of the world, and so layes me open to scorn, and hatred, to misery, and poverty. Or more plainly this;
and the Counsels of the world, and so lays me open to scorn, and hatred, to misery, and poverty. Or more plainly this;
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If being an Apostle of Christ, I should yet please men; attemper my Doctrine to their taste and relish, whatsoever I call my self,
If being an Apostle of christ, I should yet please men; attemper my Doctrine to their taste and relish, whatsoever I call my self,
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yet certainly, I shall in no degree approve my self, to be the servant of Christ.
yet Certainly, I shall in no degree approve my self, to be the servant of christ.
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And in this sense, if you view the form and manner of the words, they are at the first found,
And in this sense, if you view the from and manner of the words, they Are At the First found,
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but a meer supposition of S. Pauls; but if we hear them again, and well observe and consider them, we shal find them to bea satyre,
but a mere supposition of S. Paul's; but if we hear them again, and well observe and Consider them, we shall find them to bea satire,
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and bitter reprehension of those false Apostles, who did mingle and confound Christ and the Law;
and bitter reprehension of those false Apostles, who did mingle and confound christ and the Law;
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and all those who shall leave the truth behinde them, to meet and comply with the humours of men;
and all those who shall leave the truth behind them, to meet and comply with the humours of men;
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I say, a plain and flat redargution, but clothed in the Garment and •abit of a Hyothetical proposition, Nobis non licet esse sic disertis.
I say, a plain and flat redargution, but clothed in the Garment and •abit of a Hyothetical proposition, Nobis non licet esse sic disertis.
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It is not for us Latins to be thus elegant;
It is not for us Latins to be thus elegant;
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the Latine Poer speakes it of himself, but indeed lasheth that too much liberty, which the Greeks assumed to themselves;
the Latin Poer speaks it of himself, but indeed lasheth that too much liberty, which the Greeks assumed to themselves;
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and si adhuc placerem, if I yet pleased men, is as a finger pointing out to the false Doctors, who were pleasers of men.
and si Adhoc placerem, if I yet pleased men, is as a finger pointing out to the false Doctors, who were pleasers of men.
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Again, as it is an artisicial reprehension, so if you shall please to look upon it intentively, you shall finde it to be a rale and precept. For as some commentators on Aristotle have observed, that his rule many times is contained,
Again, as it is an artisicial reprehension, so if you shall please to look upon it intentively, you shall find it to be a rale and precept. For as Some Commentators on Aristotle have observed, that his Rule many times is contained,
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and lies hid in the example and instance which he brings;
and lies hid in the Exampl and instance which he brings;
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as when he gives you the instance of a magnificent man, you shall there easily discover the face and beauty,
as when he gives you the instance of a magnificent man, you shall there Easily discover the face and beauty,
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and cast off all the Huge distance, and inconsistency which is between these two, the pleasing of men, and the being a servant of Christ, and of these we shall speak plainly in their order. si adhuc placerem;
and cast off all the Huge distance, and inconsistency which is between these two, the pleasing of men, and the being a servant of christ, and of these we shall speak plainly in their order. si Adhoc placerem;
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and full proportion of magnificence, so what Saint Paul, speaking of himself, laies down as a supposition, is indeed a rule and precept. And this which hath been observed of Aristotle, is the constant method of the holy Ghost, that which is brought for instance, is a precept,
and full proportion of magnificence, so what Saint Paul, speaking of himself, lays down as a supposition, is indeed a Rule and precept. And this which hath been observed of Aristotle, is the constant method of the holy Ghost, that which is brought for instance, is a precept,
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when Josuah speakes of himself, I, and my houshold will serve the Lord, he draws the character of a good Master of a Family. When Job saies;
when Joshua speaks of himself, I, and my household will serve the Lord, he draws the character of a good Master of a Family. When Job Says;
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I put on righteousnesse, and it cloathed me, he fitteth a robe for a good Magistrate; I put on righteousness, and it clothed me, he fits a robe for a good Magistrate;
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when David saith, I watered my Couch with my tears, he hath presented us with the most lively picture of a Penitentiary; my meat is to do the work of him that sent me, are the words of our Saviour in Saint Iohns Gospel, and as they lie, seem to be but a bare Narration,
when David Says, I watered my Couch with my tears, he hath presented us with the most lively picture of a Penitentiary; my meat is to do the work of him that sent me, Are the words of our Saviour in Saint Iohns Gospel, and as they lie, seem to be but a bore Narration,
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but they are a command, and speak in effect thus much unto us, that as to him it was,
but they Are a command, and speak in Effect thus much unto us, that as to him it was,
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so to us it must be even meat and drink to do the will of our Father which is in Heaven.
so to us it must be even meat and drink to do the will of our Father which is in Heaven.
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And here, si adhuc placerem, if yet I pleased men, I were not the servant of Christ, Saint Paul speaks it of himself,
And Here, si Adhoc placerem, if yet I pleased men, I were not the servant of christ, Saint Paul speaks it of himself,
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but it is a command given to all those, who have given up their name unto Christ,
but it is a command given to all those, who have given up their name unto christ,
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and every man may make this deduction to himself, that to please men and serve Christ are NONLATINALPHABET, are incompatible, and cannot stand together;
and every man may make this deduction to himself, that to please men and serve christ Are, Are incompatible, and cannot stand together;
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that the best way to keep Christs livery on our backs, is not so much to be slaves unto men, as to please them.
that the best Way to keep Christ livery on our backs, is not so much to be slaves unto men, as to please them.
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And then, these three things are wrapt up in this supposition. First, our Apostles purgation of himself; that he is none.
And then, these three things Are wrapped up in this supposition. First, our Apostles purgation of himself; that he is none.
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Secondly, a sharp reprehension of Men-pleasers. Thirdly, a flat command against it. Or thus:
Secondly, a sharp reprehension of Men-pleasers. Thirdly, a flat command against it. Or thus:
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here is somthing implied, and somthing plain and positive; that which is implied is, that most men are willing to be pleased;
Here is something implied, and something plain and positive; that which is implied is, that most men Are willing to be pleased;
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that which is plain and positive, is, that there be others, that will be too ready to please them.
that which is plain and positive, is, that there be Others, that will be too ready to please them.
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And then the parts will be three. 1. We shall discover the humour, the desire of being pleased, and the danger of it. 2. A humour, which is ready to meet, and answer this;
And then the parts will be three. 1. We shall discover the humour, the desire of being pleased, and the danger of it. 2. A humour, which is ready to meet, and answer this;
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an art, and readinesse of pleasing others, of knowing their taste and palate, and dishing out their instructions with such sawces which shall delight them;
an art, and readiness of pleasing Others, of knowing their taste and palate, and dishing out their instructions with such sauces which shall delight them;
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in making their addresses to them in that shape, and posture, which they most love to look upon,
in making their Addresses to them in that shape, and posture, which they most love to look upon,
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and are ready to welcome and reward;
and Are ready to welcome and reward;
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And first we need not doubt, that most men desire to be pleased, and it may seem a needlesse labour to go about to prove it,
And First we need not doubt, that most men desire to be pleased, and it may seem a needless labour to go about to prove it,
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for do but whisper, do but breath against their humour, and you have made a demonstration, that it is so.
for do but whisper, do but breath against their humour, and you have made a demonstration, that it is so.
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Saint Paul indeed makes it his wonder at the 6. v. miror quod tam citò, I wonder that you are so soon removed;
Saint Paul indeed makes it his wonder At the 6. v. Mirror quod tam citò, I wonder that you Are so soon removed;
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and we might well wonder at his wonder, but that his miror carries with it more of reproof then admiration;
and we might well wonder At his wonder, but that his Mirror carries with it more of reproof then admiration;
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for the consideration of this humour, this desire to be pleased takes off our admiration,
for the consideration of this humour, this desire to be pleased Takes off our admiration,
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and when we have discovered this, we cease to wonder, into a barren soile, from the Gospel of Christ, which bringeth salvation,
and when we have discovered this, we cease to wonder, into a barren soil, from the Gospel of christ, which brings salvation,
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but withall trouble to the flesh, to another Gospel, which is no Gospel, but excludeth both;
but withal trouble to the Flesh, to Another Gospel, which is no Gospel, but excludeth both;
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in a word, to see men begin in the spirit, and end in the flesh Omnis rei displicentis etiam opinio reprobatur, saith Tert. The very thought of that, which displeases us, displeases us almost as much as the thing it self;
in a word, to see men begin in the Spirit, and end in the Flesh Omnis rei displicentis etiam opinio reprobatur, Says Tert The very Thought of that, which displeases us, displeases us almost as much as the thing it self;
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for indeed it is nothing but thought that troubles us, and it is not the matter or substance of truth,
for indeed it is nothing but Thought that Troubles us, and it is not the matter or substance of truth,
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but opinion, and our private humour which makes truth such a bitter pill, that we cannot take it down.
but opinion, and our private humour which makes truth such a bitter pill, that we cannot take it down.
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It was the usual speech of Alexander the great to his Master Aristotle, Doce me facilia;
It was the usual speech of Alexander the great to his Master Aristotle, Doce me facilia;
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leave, I pray you, your knotty and intricate discourses, and teach me those things which are easy, which the understanding may not labour under;
leave, I pray you, your knotty and intricate discourses, and teach me those things which Are easy, which the understanding may not labour under;
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but such as it may receive with delight:
but such as it may receive with delight:
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and it is so with us in the study of that art of arts, which alone can make us both wise and happy, we love not duros Sermones, those hard and harsh lessons which discipline the flesh,
and it is so with us in the study of that art of arts, which alone can make us both wise and happy, we love not duros Sermons, those hard and harsh Lessons which discipline the Flesh,
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and bring it into subjection, and demolish those strong holds, which it hath set up, and in which it trusteth;
and bring it into subjection, and demolish those strong holds, which it hath Set up, and in which it Trusteth;
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a Parasite is more welcome to us, then a Prophet: he is our Apostle, who will bring those familiar and beloved arguments to perswade us to that, to which we have perswaded our selves already,
a Parasite is more welcome to us, then a Prophet: he is our Apostle, who will bring those familiar and Beloved Arguments to persuade us to that, to which we have persuaded our selves already,
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and further our motion to that, to which we are flying;
and further our motion to that, to which we Are flying;
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we finde almost the parallel in the 30. of Esai. 10. v. of those, who say to the Seers, see not;
we find almost the parallel in the 30. of Isaiah. 10. v. of those, who say to the Seers, see not;
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loquimini placentia, Prophesie not unto us right things, but Prophesie deceits, men who had rather be cosen'd with a pleasing lie,Speak Placentia, Prophesy not unto us right things, but Prophesy Deceits, men who had rather be cozened with a pleasing lie,
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then saved with a frowning and threatning truth, rather be wounded to death with a kisse,
then saved with a frowning and threatening truth, rather be wounded to death with a kiss,
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then be rowsed with noise, rather die in a pleasant dream, then be awaked to see the pit opening her mouth,
then be roused with noise, rather die in a pleasant dream, then be awaked to see the pit opening her Mouth,
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10145
and even speaking to them to fly, and save themselves from destruction.
and even speaking to them to fly, and save themselves from destruction.
cc av vvg p-acp pno32 pc-acp vvi, cc vvi px32 p-acp n1.
(27) sermon (DIV2)
630
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10146
I am appeal to your eye, and tender you that, which your observation must needs have taken up before, both at home in your selves, and abroad in others;
I am appeal to your eye, and tender you that, which your observation must needs have taken up before, both At home in your selves, and abroad in Others;
pns11 vbm n1 p-acp po22 n1, cc vvb pn22 d, r-crq po22 n1 vmb av vhi vvn a-acp a-acp, av-d p-acp n1-an p-acp po22 n2, cc av p-acp n2-jn;
(27) sermon (DIV2)
631
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10147
for he that doth but open his eyes, and look into the world;
for he that does but open his eyes, and look into the world;
c-acp pns31 cst vdz p-acp vvi po31 n2, cc vvb p-acp dt n1;
(27) sermon (DIV2)
631
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10148
will soon conceive it as a common stage, where every man treads his measures for approbation, and applause;
will soon conceive it as a Common stage, where every man treads his measures for approbation, and applause;
vmb av vvi pn31 p-acp dt j n1, c-crq d n1 vvz po31 n2 p-acp n1, cc n1;
(27) sermon (DIV2)
631
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10149
where every man acts his part, walks as a Parasite to himself; and all men one to another:
where every man acts his part, walks as a Parasite to himself; and all men one to Another:
c-crq d n1 vvz po31 n1, vvz p-acp dt n1 p-acp px31; cc d n2 crd p-acp n-jn:
(27) sermon (DIV2)
631
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10150
that is, do the same, which the Israelites did after the molten Calf, slay every man his brother,
that is, do the same, which the Israelites did After the melted Calf, slay every man his brother,
cst vbz, vdb dt d, r-crq dt np1 vdd p-acp dt j-vvn n1, vvb d n1 po31 n1,
(27) sermon (DIV2)
631
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10151
and every man his Neighbour, and every man his Companion, every man being a ready executioner in this kinde,and every man his Neighbour, and every man his Companion, every man being a ready executioner in this kind,
cc d n1 po31 n1, cc d n1 po31 n1, d n1 vbg dt j n1 p-acp d n1,
(27) sermon (DIV2)
631
Page 360
10152
and every man ready, and willing to die.
and every man ready, and willing to die.
cc d n1 j, cc j pc-acp vvi.
(27) sermon (DIV2)
631
Page 360
10153
We will therefore in the next place, search this evil humour, this desire of being pleased,
We will Therefore in the next place, search this evil humour, this desire of being pleased,
pns12 vmb av p-acp dt ord n1, vvb d j-jn n1, d n1 pp-f vbg vvn,
(27) sermon (DIV2)
631
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10154
and we shall be the willinger to be purged of it, if either we consider the causes from which it proceeds,
and we shall be the willinger to be purged of it, if either we Consider the Causes from which it proceeds,
cc pns12 vmb vbi dt jc pc-acp vbi vvn pp-f pn31, cs d pns12 vvb dt n2 p-acp r-crq pn31 vvz,
(27) sermon (DIV2)
631
Page 360
10155
or the bitter effects, which it produceth.
or the bitter effects, which it Produceth.
cc dt j n2, r-crq pn31 vvz.
(27) sermon (DIV2)
631
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10156
And First: It hath no better Originall, then Defect, then a wilfull, and negligent fayling in those Duties, to which Nature and Religion hath obliged us;
And First: It hath no better Original, then Defect, then a wilful, and negligent failing in those Duties, to which Nature and Religion hath obliged us;
cc ord: pn31 vhz dx j j-jn, av n1, av dt j, cc j vvg p-acp d n2, p-acp r-crq n1 cc n1 vhz vvn pno12;
(27) sermon (DIV2)
632
Page 360
10157
a leannesse and emptinesse of the soul, which not willing to fill it self with Righteousnesse, fills it self with Aire, with false counsells,
a leanness and emptiness of the soul, which not willing to fill it self with Righteousness, fills it self with Air, with false Counsels,
dt n1 cc n1 pp-f dt n1, r-crq xx j pc-acp vvi pn31 n1 p-acp n1, vvz pn31 n1 p-acp n1, p-acp j n2,
(27) sermon (DIV2)
632
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10158
and false attestations, with miserable comforts:
and false attestations, with miserable comforts:
cc j n2, p-acp j n2:
(27) sermon (DIV2)
632
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10159
In time of necessity, when we have nothing to eate, we fall too with the Prodigall,
In time of necessity, when we have nothing to eat, we fallen too with the Prodigal,
p-acp n1 pp-f n1, c-crq pns12 vhb pix pc-acp vvi, pns12 vvb av p-acp dt n-jn,
(27) sermon (DIV2)
632
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10160
and fill our Belly with husks. The wicked flie when none pursueth. Prov. 28.1. fly from themselves to others, and from others to themselves;
and fill our Belly with husks. The wicked fly when none pursueth. Curae 28.1. fly from themselves to Others, and from Others to themselves;
cc vvb po12 n1 p-acp n2. dt j vvi c-crq pix vvz. np1 crd. vvb p-acp px32 p-acp n2-jn, cc p-acp n2-jn p-acp px32;
(27) sermon (DIV2)
632
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10161
chide themselves, and flatter themselves, are troubled and soon at rest, fly to the Rule, which condemns them, to absolve them,
chide themselves, and flatter themselves, Are troubled and soon At rest, fly to the Rule, which condemns them, to absolve them,
vvb px32, cc vvi px32, vbr vvn cc av p-acp n1, vvb p-acp dt n1, r-crq vvz pno32, pc-acp vvi pno32,
(27) sermon (DIV2)
632
Page 361
10162
and suborne one Text, to infringe and overthrow another, as he that hath no good Title, is bold on a false one.
and suborn one Text, to infringe and overthrow Another, as he that hath no good Title, is bold on a false one.
cc vvi crd n1, pc-acp vvi cc vvi j-jn, c-acp pns31 cst vhz dx j n1, vbz j p-acp dt j pi.
(27) sermon (DIV2)
632
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10163
Citò nobis placemus; It is a thing soon done, and it requires no labour nor study to be pleased:Citò nobis placemus; It is a thing soon done, and it requires no labour nor study to be pleased:
fw-la fw-la fw-la; pn31 vbz dt n1 av vdn, cc pn31 vvz dx n1 ccx n1 pc-acp vbi vvn:
(27) sermon (DIV2)
632
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10164
we desire it as sick men doe Health, as Prisoners doe Liberty, as men on the rack doe Ease;
we desire it as sick men do Health, as Prisoners do Liberty, as men on the rack do Ease;
pns12 vvb pn31 p-acp j n2 vdb n1, c-acp n2 vdb n1, c-acp n2 p-acp dt n1 vdb n1;
(27) sermon (DIV2)
632
Page 361
10165
for a troubled spirit is an ill disease;
for a troubled Spirit is an ill disease;
p-acp dt j-vvn n1 vbz dt j-jn n1;
(27) sermon (DIV2)
632
Page 361
10166
not to have our will is the worst Imprisonment, his choice, is to put himself upon the rack.
not to have our will is the worst Imprisonment, his choice, is to put himself upon the rack.
xx pc-acp vhi po12 n1 vbz dt js n1, po31 n1, vbz pc-acp vvi px31 p-acp dt n1.
(27) sermon (DIV2)
632
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10167
We may see it in our civill affaires, and matters of lesser allay: We may see it in our civil affairs, and matters of lesser allay:
pns12 vmb vvi pn31 p-acp po12 j n2, cc n2 pp-f jc n1:
(27) sermon (DIV2)
632
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10168
when any thing lyes upon us as a burden, how willing are wee to cast it off? How doe we strive to pluck the sting out of every serpent, that may bite us? how do we study to work out the venom out of the worst of evills? when we are poore, we dreame of Riches,
when any thing lies upon us as a burden, how willing Are we to cast it off? How do we strive to pluck the sting out of every serpent, that may bite us? how do we study to work out the venom out of the worst of evils? when we Are poor, we dream of Riches,
c-crq d n1 vvz p-acp pno12 p-acp dt n1, c-crq j vbr pns12 pc-acp vvi pn31 a-acp? q-crq vdb pns12 vvb pc-acp vvi dt n1 av pp-f d n1, cst vmb vvi pno12? q-crq vdb pns12 vvb pc-acp vvi av dt n1 av pp-f dt js pp-f n2-jn? c-crq pns12 vbr j, pns12 vvb pp-f n2,
(27) sermon (DIV2)
632
Page 361
10169
and make up that, which is not, with that which may be: when we have no House to hide our heads, we build a Palace in the Aire:
and make up that, which is not, with that which may be: when we have no House to hide our Heads, we built a Palace in the Air:
cc vvi a-acp d, r-crq vbz xx, p-acp d r-crq vmb vbi: c-crq pns12 vhb dx n1 pc-acp vvi po12 n2, pns12 vvb dt n1 p-acp dt n1:
(27) sermon (DIV2)
632
Page 361
10170
when we are sick, This thought turnes our bed, That we may recover;
when we Are sick, This Thought turns our Bed, That we may recover;
c-crq pns12 vbr j, d n1 vvz po12 n1, cst pns12 vmb vvi;
(27) sermon (DIV2)
632
Page 361
10171
and if the Physitian cannot heale us, yet his very name is to us as a promise of Health:
and if the physician cannot heal us, yet his very name is to us as a promise of Health:
cc cs dt n1 vmbx vvi pno12, av po31 j n1 vbz p-acp pno12 p-acp dt n1 pp-f n1:
(27) sermon (DIV2)
632
Page 361
10172
we are unwilling to suffer, but we are willing, nay, desirous to be eased, as Basil tells us of young men, that when they are alone,
we Are unwilling to suffer, but we Are willing, nay, desirous to be eased, as Basil tells us of young men, that when they Are alone,
pns12 vbr j pc-acp vvi, cc-acp pns12 vbr j, uh-x, j pc-acp vbi vvn, c-acp np1 vvz pno12 pp-f j n2, cst c-crq pns32 vbr j,
(27) sermon (DIV2)
632
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10173
or in some solitary place NONLATINALPHABET, they feigne unto themselves strange Chimeras, suppose themselves Lords of Countreys,
or in Some solitary place, they feign unto themselves strange Chimeras, suppose themselves lords of Countries',
cc p-acp d j n1, pns32 vvi p-acp px32 j n2, vvb px32 n2 pp-f ng2,
(27) sermon (DIV2)
632
Page 361
10174
and favourites of Kings, and which is yet more, though they know all this to be but fancy,
and favourites of Kings, and which is yet more, though they know all this to be but fancy,
cc n2 pp-f n2, cc r-crq vbz av av-dc, cs pns32 vvb d d pc-acp vbi p-acp n1,
(27) sermon (DIV2)
632
Page 361
10175
and a Lye, yet please themselves in it, as if it were true indeed.
and a Lie, yet please themselves in it, as if it were true indeed.
cc dt n1, av vvb px32 p-acp pn31, c-acp cs pn31 vbdr j av.
(27) sermon (DIV2)
632
Page 361
10176
We all are like Aristotles young man NONLATINALPHABET, full of Hope, and when there is no Doore of hope left, we make one. We all Are like Aristotle young man, full of Hope, and when there is no Door of hope left, we make one.
pns12 d vbr j npg1 j n1, j pp-f n1, cc c-crq pc-acp vbz dx n1 pp-f n1 vvn, pns12 vvb pi.
(27) sermon (DIV2)
632
Page 361
10177
And so it falls out in the managing of our spirituall estate, we doe as the Apostle exhorts (though not to this end) cast away every Thing, that presseth down, but so cast it away,
And so it falls out in the managing of our spiritual estate, we do as the Apostle exhorts (though not to this end) cast away every Thing, that Presseth down, but so cast it away,
cc av pn31 vvz av p-acp dt n-vvg pp-f po12 j n1, pns12 vdb p-acp dt n1 vvz (cs xx p-acp d n1) vvd av d n1, cst vvz a-acp, p-acp av vvd pn31 av,
(27) sermon (DIV2)
632
Page 361
10178
as to leave it heavier then before, preferr a momentary ease, which we begg, or borrow,
as to leave it Heavier then before, prefer a momentary ease, which we beg, or borrow,
c-acp pc-acp vvi pn31 jc cs a-acp, vvi dt j n1, r-crq pns12 vvb, cc vvi,
(27) sermon (DIV2)
632
Page 361
10179
or force from Things without us, before that Peace, which nothing can bring in, but that griefe,
or force from Things without us, before that Peace, which nothing can bring in, but that grief,
cc vvi p-acp n2 p-acp pno12, c-acp cst n1, r-crq pix vmb vvi p-acp, cc-acp cst n1,
(27) sermon (DIV2)
632
Page 361
10180
and serious Repentance, which we put off with hands and words, as as a Thin irksome, and unpleasing;
and serious Repentance, which we put off with hands and words, as as a Thin irksome, and unpleasing;
cc j n1, r-crq pns12 vvd a-acp p-acp n2 cc n2, c-acp p-acp dt j j, cc j;
(27) sermon (DIV2)
632
Page 361
10181
For could we be sick, we might be well; did not we love our disease, we might shake it off;
For could we be sick, we might be well; did not we love our disease, we might shake it off;
c-acp vmd pns12 vbi j, pns12 vmd vbi av; vdd xx pns12 vvi po12 n1, pns12 vmd vvi pn31 a-acp;
(27) sermon (DIV2)
632
Page 361
10182
but we are sick, and will be so;
but we Are sick, and will be so;
cc-acp pns12 vbr j, cc vmb vbi av;
(27) sermon (DIV2)
632
Page 361
10183
there is something wanting, and a supply is our shame, being an Argument of that defect, which we are unwilling to acknowledge, a Physitian doth but upbraid us,
there is something wanting, and a supply is our shame, being an Argument of that defect, which we Are unwilling to acknowledge, a physician does but upbraid us,
pc-acp vbz pi vvg, cc dt n1 vbz po12 n1, vbg dt n1 pp-f d n1, r-crq pns12 vbr j pc-acp vvi, dt n1 vdz p-acp vvi pno12,
(27) sermon (DIV2)
632
Page 361
10184
and selves in our Disease, as in health it self, and had rather languish and Dye,
and selves in our Disease, as in health it self, and had rather languish and Die,
cc n2 p-acp po12 n1, c-acp p-acp n1 pn31 n1, cc vhd av-c vvb cc vvi,
(27) sermon (DIV2)
632
Page 361
10185
then be told we are sick.
then be told we Are sick.
av vbi vvn pns12 vbr j.
(27) sermon (DIV2)
632
Page 361
10186
And this (in the Second place) proceeds even from the force and power of Conscience within us, which,
And this (in the Second place) proceeds even from the force and power of Conscience within us, which,
cc d (p-acp dt ord n1) vvz av p-acp dt n1 cc n1 pp-f n1 p-acp pno12, r-crq,
(27) sermon (DIV2)
633
Page 361
10187
if we will not hearken to it as a Friend, will Turne Fury, and pursue and lash us,
if we will not harken to it as a Friend, will Turn Fury, and pursue and lash us,
cs pns12 vmb xx vvi p-acp pn31 p-acp dt n1, vmb vvb n1, cc vvi cc vvb pno12,
(27) sermon (DIV2)
633
Page 361
10188
and if we will not obey her Dictates, will make her feele her whip. This is our Judge, and our Executioner;
and if we will not obey her Dictates, will make her feel her whip. This is our Judge, and our Executioner;
cc cs po12 vmb xx vvi pno31 vvz, vmb vvi pno31 vvi po31 n1. d vbz po12 n1, cc po12 n1;
(27) sermon (DIV2)
633
Page 362
10189
It whips the sluggard, stones the Adulterer, Hangs and quarters the Traytor, blows upon the misers store,
It whips the sluggard, stones the Adulterer, Hangs and quarters the Traitor, blows upon the misers store,
pn31 vvz dt n1, n2 dt n1, vvz cc n2 dt n1, vvz p-acp dt ng1 n1,
(27) sermon (DIV2)
633
Page 362
10190
and makes the lips of the Harlot bite like a Cockatrice;
and makes the lips of the Harlot bite like a Cockatrice;
cc vvz dt n2 pp-f dt n1 vvb av-j dt n1;
(27) sermon (DIV2)
633
Page 362
10191
whither shall they goe from her spirit, and power? whither shall they fly from her presence? the Philosopher will tell us, NONLATINALPHABET, they fly from themselves, yet carry themselves about with them whithersoever they goe.
whither shall they go from her Spirit, and power? whither shall they fly from her presence? the Philosopher will tell us,, they fly from themselves, yet carry themselves about with them whithersoever they go.
q-crq vmb pns32 vvi p-acp po31 n1, cc n1? q-crq vmb pns32 vvi p-acp po31 n1? dt n1 vmb vvi pno12,, pns32 vvb p-acp px32, av vvi px32 p-acp p-acp pno32 av pns32 vvb.
(27) sermon (DIV2)
633
Page 362
10192
Now every thing that is oppressed, doth naturally desire ease, and so doe they, and finding it a laborious thing to quiet the Conscience, which cannot be done but by yeelding and bowing our backs to her whip,
Now every thing that is oppressed, does naturally desire ease, and so do they, and finding it a laborious thing to quiet the Conscience, which cannot be done but by yielding and bowing our backs to her whip,
av d n1 cst vbz vvn, vdz av-j vvi n1, cc av vdb pns32, cc vvg pn31 dt j n1 p-acp j-jn dt n1, r-crq vmbx vbb vdn p-acp p-acp vvg cc vvg po12 n2 p-acp po31 n1,
(27) sermon (DIV2)
633
Page 362
10193
and running from our selves, from those sinnes, which pleased our sense, but enraged our Conscience;
and running from our selves, from those Sins, which pleased our sense, but enraged our Conscience;
cc vvg p-acp po12 n2, p-acp d n2, r-crq vvd po12 n1, cc-acp vvd po12 n1;
(27) sermon (DIV2)
633
Page 362
10194
we seek out many inventions, and advance our sinnes against her, till they prevail, and even put her to silence.
we seek out many Inventions, and advance our Sins against her, till they prevail, and even put her to silence.
pns12 vvb av d n2, cc vvi po12 n2 p-acp pno31, c-acp pns32 vvb, cc av vvd pno31 p-acp n1.
(27) sermon (DIV2)
633
Page 362
10195
For in evill men, the worst part doth the office of the better, corrupts the Records, mitigates the sentence, pronounceth life in Death:
For in evil men, the worst part does the office of the better, corrupts the Records, mitigates the sentence, pronounceth life in Death:
p-acp p-acp j-jn n2, dt js n1 vdz dt n1 pp-f dt jc, vvz dt n2, vvz dt n1, vvz n1 p-acp n1:
(27) sermon (DIV2)
633
Page 362
10196
The sensuall part is their Conscience, their God, it bids them doe this, and they doe it,
The sensual part is their Conscience, their God, it bids them doe this, and they do it,
dt j n1 vbz po32 n1, po32 n1, pn31 vvz pno32 n1 d, cc pns32 vdb pn31,
(27) sermon (DIV2)
633
Page 362
10197
and when it is done, is a ready Advocate to plead for it, and defend it;
and when it is done, is a ready Advocate to plead for it, and defend it;
cc c-crq pn31 vbz vdn, vbz dt j n1 pc-acp vvi p-acp pn31, cc vvi pn31;
(27) sermon (DIV2)
633
Page 362
10198
It conceives and brings forth the Monster, and then gives it what name it please: It was a crying sinne;
It conceives and brings forth the Monster, and then gives it what name it please: It was a crying sin;
pn31 vvz cc vvz av dt n1, cc av vvz pn31 q-crq n1 pn31 vvi: pn31 vbds dt vvg n1;
(27) sermon (DIV2)
633
Page 362
10199
It hath now lost its voice; It was uncleanness, it is now frailty; It was treason, it is now the love of our Countrey;
It hath now lost its voice; It was uncleanness, it is now frailty; It was treason, it is now the love of our Country;
pn31 vhz av vvn po31 n1; pn31 vbds n1, pn31 vbz av n1; pn31 vbds n1, pn31 vbz av dt n1 pp-f po12 n1;
(27) sermon (DIV2)
633
Page 362
10200
It was perjury, It is now prudence; Riches commend Covetousnesse, bonor Treason, pleasure wantonness:
It was perjury, It is now prudence; Riches commend Covetousness, Bonor Treason, pleasure wantonness:
pn31 vbds n1, pn31 vbz av n1; n2 vvb n1, n1 n1, n1 n1:
(27) sermon (DIV2)
633
Page 362
10201
That which begets sinne, nurseth it up, till it grow up to strength to oppose it self to Conscience,
That which begets sin, Nurses it up, till it grow up to strength to oppose it self to Conscience,
cst r-crq vvz n1, vvz pn31 a-acp, c-acp pn31 vvb a-acp p-acp n1 pc-acp vvi pn31 n1 p-acp n1,
(27) sermon (DIV2)
633
Page 362
10202
and degrade, and put her from her Office, and bring in a Thousand sorry excuses to take her place;
and degrade, and put her from her Office, and bring in a Thousand sorry excuses to take her place;
cc vvi, cc vvd pno31 p-acp po31 n1, cc vvi p-acp dt crd j n2 pc-acp vvi po31 n1;
(27) sermon (DIV2)
633
Page 362
10203
in the midst of which she cannot be heard; not heard against Riches, whose Sophistry is preferred before her Demonstrations;
in the midst of which she cannot be herd; not herd against Riches, whose Sophistry is preferred before her Demonstrations;
p-acp dt n1 pp-f r-crq pns31 vmbx vbi vvn; xx vvn p-acp n2, rg-crq n1 vbz vvn p-acp po31 n2;
(27) sermon (DIV2)
633
Page 362
10204
not heard against Beauty, which bewitches us, and makes us fooles; not heard against Honor, which lifteth us up so high, that we cannot heare her;
not herd against Beauty, which bewitches us, and makes us Fools; not herd against Honour, which lifts us up so high, that we cannot hear her;
xx vvn p-acp n1, r-crq vvz pno12, cc vvz pno12 n2; xx vvn p-acp n1, r-crq vvz pno12 a-acp av j, cst pns12 vmbx vvi pno31;
(27) sermon (DIV2)
633
Page 362
10205
not heard against Power, which is the greatest parasite in the world, and calls in a world of Parasites to bow before us,
not herd against Power, which is the greatest parasite in the world, and calls in a world of Parasites to bow before us,
xx vvn p-acp n1, r-crq vbz dt js n1 p-acp dt n1, cc vvz p-acp dt n1 pp-f n2 pc-acp vvi p-acp pno12,
(27) sermon (DIV2)
633
Page 362
10206
and blesse us in the Name of the Lord; and thus we are first pleased to sinne and then are easily pleased in it;
and bless us in the Name of the Lord; and thus we Are First pleased to sin and then Are Easily pleased in it;
cc vvb pno12 p-acp dt n1 pp-f dt n1; cc av pns12 vbr ord vvn p-acp n1 cc av vbr av-j vvn p-acp pn31;
(27) sermon (DIV2)
633
Page 362
10207
wee are in danger, and will not know it, and when the God of Israel is angry, heare what the God of Ekron will say: In a word;
we Are in danger, and will not know it, and when the God of Israel is angry, hear what the God of Ekron will say: In a word;
pns12 vbr p-acp n1, cc vmb xx vvi pn31, cc c-crq dt n1 pp-f np1 vbz j, vvb r-crq dt n1 pp-f np1 vmb vvi: p-acp dt n1;
(27) sermon (DIV2)
633
Page 362
10208
we raise a storme in our selves, and whistle it downe;
we raise a storm in our selves, and whistle it down;
pns12 vvb dt n1 p-acp po12 n2, cc vvi pn31 a-acp;
(27) sermon (DIV2)
633
Page 362
10209
we wound our selves, and skinn it over, we are too soon troubled, and too soon eas'd,
we wound our selves, and skin it over, we Are too soon troubled, and too soon eased,
pns12 vvb po12 n2, cc n1 pn31 a-acp, pns12 vbr av av vvn, cc av av vvn,
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and might recover, were not our remedy more fatall then our Disease. Thus you see this humour of being pleased is very predominant in most men;
and might recover, were not our remedy more fatal then our Disease. Thus you see this humour of being pleased is very predominant in most men;
cc vmd vvi, vbdr xx po12 n1 av-dc j cs po12 n1. av pn22 vvb d n1 pp-f vbg vvn vbz av j p-acp ds n2;
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and in the Third place, as it proceeds from the power and force of Conscience, which will speak if she may be Heard,
and in the Third place, as it proceeds from the power and force of Conscience, which will speak if she may be Herd,
cc p-acp dt ord n1, c-acp pn31 vvz p-acp dt n1 cc n1 pp-f n1, r-crq vmb vvi cs pns31 vmb vbi vvn,
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and doth speake, even when she is not heard, so it doth from the lustre and Glory of Piety and holinesse, which spreads her Beames,
and does speak, even when she is not herd, so it does from the lustre and Glory of Piety and holiness, which spreads her Beams,
cc vdz vvi, av c-crq pns31 vbz xx vvn, av pn31 vdz p-acp dt n1 cc n1 pp-f n1 cc n1, r-crq vvz po31 n2,
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and darts her Light in the very face of them, who have proscrib'd her, sent her a Bill of divorce,
and darts her Light in the very face of them, who have proscribed her, sent her a Bill of divorce,
cc vvz po31 n1 p-acp dt j n1 pp-f pno32, r-crq vhb vvn pno31, vvd pno31 dt n1 pp-f n1,
(27) sermon (DIV2)
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10214
and put her away, NONLATINALPHABET, for goodnesse is equally venerable to all men, and not onely Good men speak well of her,
and put her away,, for Goodness is equally venerable to all men, and not only Good men speak well of her,
cc vvd pno31 av,, p-acp n1 vbz av-j j p-acp d n2, cc xx av-j j n2 vvb av pp-f pno31,
(27) sermon (DIV2)
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10215
but her enemies praise her in the gates;
but her enemies praise her in the gates;
cc-acp po31 n2 vvi pno31 p-acp dt n2;
(27) sermon (DIV2)
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who is so evill, that he is willing to goe under that Name? How angry will a Strumpet be,
who is so evil, that he is willing to go under that Name? How angry will a Strumpet be,
r-crq vbz av j-jn, cst pns31 vbz j pc-acp vvi p-acp d n1? q-crq j vmb dt n1 vbi,
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10217
if you call her so? Call a Pharisee a Hypocrite, and he will thrust you out of the Synagogue.
if you call her so? Call a Pharisee a Hypocrite, and he will thrust you out of the Synagogue.
cs pn22 vvb pno31 av? n1 dt np1 dt n1, cc pns31 vmb vvi pn22 av pp-f dt n1.
(27) sermon (DIV2)
634
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10218
Though I bow downe before an Image, yet I am not an Idolater; though I break the bonds of Peace, yet I am not factious.
Though I bow down before an Image, yet I am not an Idolater; though I break the bonds of Peace, yet I am not factious.
cs pns11 vvb a-acp p-acp dt n1, av pns11 vbm xx dt n1; cs pns11 vvb dt n2 pp-f n1, av pns11 vbm xx j.
(27) sermon (DIV2)
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Though I never have enough, yet I am not covetous;
Though I never have enough, yet I am not covetous;
cs pns11 av-x vhb av-d, av pns11 vbm xx j;
(27) sermon (DIV2)
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10220
I am not evill, though I doe those Things, for which we justly call men so.
I am not evil, though I do those Things, for which we justly call men so.
pns11 vbm xx j-jn, cs pns11 vdb d n2, p-acp r-crq pns12 av-j vvb n2 av.
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10221
Our rule here is quite contrary to that known and received Axiome of the world, Malo me divitem esse, quam haberi;
Our Rule Here is quite contrary to that known and received Axiom of the world, Malo me divitem esse, quam haberi;
po12 n1 av vbz av j-jn p-acp d vvn cc vvn n1 pp-f dt n1, fw-la pno11 fw-la fw-la, fw-la fw-la;
(27) sermon (DIV2)
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10222
In the managing of our worldly affaires, we had rather be rich, then be accounted so,
In the managing of our worldly affairs, we had rather be rich, then be accounted so,
p-acp dt n-vvg pp-f po12 j n2, pns12 vhd av-c vbi j, av vbi vvn av,
(27) sermon (DIV2)
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but in the course of our Religion, we are rich enough, we are good enough, if we have but the name that we are so;
but in the course of our Religion, we Are rich enough, we Are good enough, if we have but the name that we Are so;
cc-acp p-acp dt n1 pp-f po12 n1, pns12 vbr j av-d, pns12 vbr j av-d, cs pns12 vhb p-acp dt n1 cst pns12 vbr av;
(27) sermon (DIV2)
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10224
we are good enough, if none dare call us evill. And thus it is both in the Errours of our understanding, and of our will:
we Are good enough, if none Dare call us evil. And thus it is both in the Errors of our understanding, and of our will:
pns12 vbr j av-d, cs pix vvb vvi pno12 n-jn. cc av pn31 vbz av-d p-acp dt n2 pp-f po12 n1, cc pp-f po12 n1:
(27) sermon (DIV2)
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10225
In the one we think it better to pretend to knowledge, and rest our selves in that,
In the one we think it better to pretend to knowledge, and rest our selves in that,
p-acp dt pi pns12 vvi pn31 jc pc-acp vvi p-acp n1, cc vvb po12 n2 p-acp d,
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10226
then to be taught to alter our mind, malumus didicisse, quam discere, That we know something already, is our glory, but to submit our selves to Instruction, is an Argument of Imperfection;
then to be taught to altar our mind, malumus didicisse, quam discere, That we know something already, is our glory, but to submit our selves to Instruction, is an Argument of Imperfection;
cs pc-acp vbi vvn pc-acp vvi po12 n1, fw-la fw-la, fw-la fw-la, cst pns12 vvb pi av, vbz po12 n1, p-acp pc-acp vvi po12 n2 p-acp n1, vbz dt n1 pp-f n1;
(27) sermon (DIV2)
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10227
and therefore we account it a punishment to be Taught;
and Therefore we account it a punishment to be Taught;
cc av pns12 vvb pn31 dt n1 pc-acp vbi vvn;
(27) sermon (DIV2)
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10228
And this is the reason, why so few have retracted their Errors, but rather stoutly defended them,
And this is the reason, why so few have retracted their Errors, but rather stoutly defended them,
cc d vbz dt n1, q-crq av d vhb vvn po32 n2, cc-acp av-c av-j vvd pno32,
(27) sermon (DIV2)
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10229
even a loathness to seem to have erred, which mightily reignes in most men but especially in all pretenders unto knowledge;
even a loathness to seem to have erred, which mightily reigns in most men but especially in all pretenders unto knowledge;
av dt n1 pc-acp vvi pc-acp vhi vvn, r-crq av-j vvz p-acp ds n2 p-acp av-j p-acp d n2 p-acp n1;
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10230
Nature it self having annexed a shame unto these two above all other Things, which Naturally befall us, Lust and Ignorance; for as the Italian Proverb is, A Learned Fool will be a fool ever.
Nature it self having annexed a shame unto these two above all other Things, which Naturally befall us, Lust and Ignorance; for as the Italian Proverb is, A Learned Fool will be a fool ever.
n1 pn31 n1 vhg vvn dt n1 p-acp d crd p-acp d j-jn n2, r-crq av-j vvb pno12, n1 cc n1; p-acp p-acp dt jp n1 vbz, dt j n1 vmb vbi dt n1 av.
(27) sermon (DIV2)
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10231
And so it is in the other;
And so it is in the other;
cc av pn31 vbz p-acp dt j-jn;
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10232
In the practick errors of our life, wee would not know our selves, nor have others know that we have done any thing amisse;
In the practic errors of our life, we would not know our selves, nor have Others know that we have done any thing amiss;
p-acp dt j-jn n2 pp-f po12 n1, pns12 vmd xx vvi po12 n2, ccx vhb n2-jn vvb cst pns12 vhb vdn d n1 av;
(27) sermon (DIV2)
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10233
qui apponit scientiam, apponit dolorem, he that increaseth Knowledge, increaseth sorrow: qui apponit scientiam, apponit dolorem, he that increases Knowledge, increases sorrow:
fw-la fw-la fw-la, fw-la fw-la, pns31 cst vvz n1, vvz n1:
(27) sermon (DIV2)
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10234
for when the knowledge of the Truth incites us to follow after it, and the force of Custome draws us back, we are as it were, at warre,
for when the knowledge of the Truth incites us to follow After it, and the force of Custom draws us back, we Are as it were, At war,
p-acp c-crq dt n1 pp-f dt n1 vvz pno12 pc-acp vvi p-acp pn31, cc dt n1 pp-f n1 vvz pno12 av, pns12 vbr p-acp pn31 vbdr, p-acp n1,
(27) sermon (DIV2)
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10235
and divided in our selves, our motion is unquiet, as the bounding of a heady Steed, with the bit in his mouth;
and divided in our selves, our motion is unquiet, as the bounding of a heady Steed, with the bit in his Mouth;
cc vvn p-acp po12 n2, po12 n1 vbz j, c-acp dt j-vvg pp-f dt j n1, p-acp dt n1 p-acp po31 n1;
(27) sermon (DIV2)
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10236
we are in our own way, and impatient of a Check;
we Are in our own Way, and impatient of a Check;
pns12 vbr p-acp po12 d n1, cc j pp-f dt n1;
(27) sermon (DIV2)
636
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10237
and we hate those Counsellors which are willing to be eyes to us, and lead us out of Danger.
and we hate those Counsellors which Are willing to be eyes to us, and led us out of Danger.
cc pns12 vvb d n2 r-crq vbr j pc-acp vbi n2 p-acp pno12, cc vvb pno12 av pp-f n1.
(27) sermon (DIV2)
636
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10238
Tell a heretick, he is so: He will Anathematize you. Tell a Schismatick he is so;
Tell a heretic, he is so: He will Anathematise you. Tell a Schismatic he is so;
np1 dt n1, pns31 vbz av: pns31 vmb vvi pn22. np1 dt n-jn pns31 vbz av;
(27) sermon (DIV2)
636
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10239
he will fly from you, as from the Plague.
he will fly from you, as from the Plague.
pns31 vmb vvi p-acp pn22, c-acp p-acp dt n1.
(27) sermon (DIV2)
636
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10240
Tell a persecuter, he is so, and he will rage more, and make it good upon your self, deny it,
Tell a Persecutor, he is so, and he will rage more, and make it good upon your self, deny it,
np1 dt n1, pns31 vbz av, cc pns31 vmb vvi av-dc, cc vvi pn31 j p-acp po22 n1, vvb pn31,
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10241
and yet make it too manifest, That he is so.
and yet make it too manifest, That he is so.
cc av vvb pn31 av j, cst pns31 vbz av.
(27) sermon (DIV2)
636
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10242
For the will of man loves the channel, which it hath chosen, and would runne on smoothly,
For the will of man loves the channel, which it hath chosen, and would run on smoothly,
p-acp dt n1 pp-f n1 vvz dt n1, r-crq pn31 vhz vvn, cc vmd vvi a-acp av-j,
(27) sermon (DIV2)
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10243
and evenly without Interruption, but when it meets with any stop, or bank, it begins to rage and foame,
and evenly without Interruption, but when it meets with any stop, or bank, it begins to rage and foam,
cc av-j p-acp n1, cc-acp c-crq pn31 vvz p-acp d n1, cc n1, pn31 vvz pc-acp vvi cc n1,
(27) sermon (DIV2)
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10244
and cast up mire and dirt in their faces, who do attempt to stop its course, volumus errare, we will erre,
and cast up mire and dirt in their faces, who do attempt to stop its course, volumus errare, we will err,
cc vvd a-acp n1 cc n1 p-acp po32 n2, r-crq vdb vvi pc-acp vvi po31 n1, fw-la fw-la, pns12 vmb vvi,
(27) sermon (DIV2)
636
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10245
and he is an Enemy, that tell us the truth, volumus peccare, we will sinne,
and he is an Enemy, that tell us the truth, volumus Peccare, we will sin,
cc pns31 vbz dt n1, cst vvb pno12 dt n1, fw-la uh, pns12 vmb n1,
(27) sermon (DIV2)
636
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10246
but he that tells the Sinner, Thou art the man, shall not be received as a Prophet, but be defied, as an Adversary:
but he that tells the Sinner, Thou art the man, shall not be received as a Prophet, but be defied, as an Adversary:
cc-acp pns31 cst vvz dt n1, pns21 vb2r dt n1, vmb xx vbi vvn p-acp dt n1, p-acp vbi vvn, c-acp dt n1:
(27) sermon (DIV2)
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10247
Sinne is of a Monstrous appearance, who can stand before it? and therefore we either cloud and hide it with an excuse,
Sin is of a Monstrous appearance, who can stand before it? and Therefore we either cloud and hide it with an excuse,
n1 vbz pp-f dt j n1, r-crq vmb vvi p-acp pn31? cc av pns12 d n1 cc vvi pn31 p-acp dt n1,
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10248
or dresse it up in the mantle of Virtue, in the Habit, and Beauty of Holiness,
or dress it up in the mantle of Virtue, in the Habit, and Beauty of Holiness,
cc vvi pn31 a-acp p-acp dt n1 pp-f n1, p-acp dt n1, cc n1 pp-f n1,
(27) sermon (DIV2)
636
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10249
as Pompey, to commend the Theater, which he built, call'd it a Temple. And these are the causes which beget and nurse up this evill Humour in us; This desire to be pleased;
as Pompey, to commend the Theater, which he built, called it a Temple. And these Are the Causes which beget and nurse up this evil Humour in us; This desire to be pleased;
c-acp np1, pc-acp vvi dt n1, r-crq pns31 vvd, vvd pn31 dt n1. cc d vbr dt n2 r-crq vvb cc vvi a-acp d j-jn n1 p-acp pno12; d n1 pc-acp vbi vvn;
(27) sermon (DIV2)
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10250
this unwillingnesse to be Troubled, though it be to be pluckt out of the fire.
this unwillingness to be Troubled, though it be to be plucked out of the fire.
d n1 pc-acp vbi vvn, cs pn31 vbb pc-acp vbi vvn av pp-f dt n1.
(27) sermon (DIV2)
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10251
1. A defect in our selves, cannot fill up with righteousness, we doe with the shadow of it;
1. A defect in our selves, cannot fill up with righteousness, we do with the shadow of it;
crd dt n1 p-acp po12 n2, vmbx vvi a-acp p-acp n1, pns12 vdb p-acp dt n1 pp-f pn31;
(27) sermon (DIV2)
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10252
Secondly, The Power of Conscience, which when we cannot quiet, we slumber, and cast into a deep sleep;
Secondly, The Power of Conscience, which when we cannot quiet, we slumber, and cast into a deep sleep;
ord, dt n1 pp-f n1, r-crq c-crq pns12 vmbx vvi, pns12 vvi, cc vvd p-acp dt j-jn n1;
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10253
and lastly: the Glory and Beauty of Goodness, which forceth from us, though not a Complacency,
and lastly: the Glory and Beauty of goodness, which forceth from us, though not a Complacency,
cc ord: dt n1 cc n1 pp-f n1, r-crq vvz p-acp pno12, cs xx dt n1,
(27) sermon (DIV2)
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10254
yet an approbation, and makes them lay claime unto her, who have violently Thrust her out of doores.
yet an approbation, and makes them lay claim unto her, who have violently Thrust her out of doors.
av dt n1, cc vvz pno32 vvi n1 p-acp pno31, r-crq vhb av-j vvn pno31 av pp-f n2.
(27) sermon (DIV2)
637
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10255
He that loves to erre, loves not to be told so;
He that loves to err, loves not to be told so;
pns31 cst vvz pc-acp vvi, vvz xx pc-acp vbi vvn av;
(27) sermon (DIV2)
637
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10256
He that is not righteous, will Justify himself, and the worst of men desire to beare up their Head and Esteem with the best.
He that is not righteous, will Justify himself, and the worst of men desire to bear up their Head and Esteem with the best.
pns31 cst vbz xx j, vmb vvi px31, cc dt js pp-f n2 vvb pc-acp vvi a-acp po32 n1 cc vvb p-acp dt js.
(27) sermon (DIV2)
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10257
Let us now see the danger of this Humour, and the bitter effects it doth produce.
Let us now see the danger of this Humour, and the bitter effects it does produce.
vvb pno12 av vvi dt n1 pp-f d n1, cc dt j n2 pn31 vdz vvi.
(27) sermon (DIV2)
637
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10258
And first, This desire to be pleased placeth us out of all hope of succour, leaves us like an Army besieged,
And First, This desire to be pleased places us out of all hope of succour, leaves us like an Army besieged,
cc ord, d n1 pc-acp vbi vvn vvz pno12 av pp-f d n1 pp-f n1, vvz pno12 av-j dt n1 vvn,
(27) sermon (DIV2)
638
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10259
when the Enemy hath cut off all relief. It is a curse it self, and carries a train of curses with it;
when the Enemy hath Cut off all relief. It is a curse it self, and carries a train of curses with it;
c-crq dt n1 vhz vvn a-acp d n1. pn31 vbz dt n1 pn31 n1, cc vvz dt n1 pp-f n2 p-acp pn31;
(27) sermon (DIV2)
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10260
it makes us blinde to our selves, and not fit to make use of other mens eyes;
it makes us blind to our selves, and not fit to make use of other men's eyes;
pn31 vvz pno12 j p-acp po12 n2, cc xx j pc-acp vvi n1 pp-f j-jn ng2 n2;
(27) sermon (DIV2)
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10261
it maketh our raine, powder and dust, Deut. 28. corrupts all that Counsel and instruction, which as moisture should make us fruitful, it makes us like to the Idols of the Heathen, to have eyes and see not, to have ears, and not to hear;
it makes our rain, powder and dust, Deuteronomy 28. corrupts all that Counsel and instruction, which as moisture should make us fruitful, it makes us like to the Idols of the Heathen, to have eyes and see not, to have ears, and not to hear;
pn31 vvz po12 n1, n1 cc n1, np1 crd vvz d cst n1 cc n1, r-crq p-acp n1 vmd vvi pno12 j, pn31 vvz pno12 av-j p-acp dt n2 pp-f dt j-jn, pc-acp vhi n2 cc vvb xx, pc-acp vhi n2, cc xx pc-acp vvi;
(27) sermon (DIV2)
638
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10262
living dead men, such as those to whom the Pythagoreans set up a Sepulchral Pillar; such as Plato sayes do NONLATINALPHABET sleep in Hell; men made up of contradictions;
living dead men, such as those to whom the pythagoreans Set up a Sepulchral Pillar; such as Plato Says do sleep in Hell; men made up of contradictions;
vvg j n2, d c-acp d p-acp ro-crq dt njp2 vvd a-acp dt n1 n1; d c-acp np1 vvz vdi vvi p-acp n1; n2 vvn a-acp pp-f n2;
(27) sermon (DIV2)
638
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10263
in health, and therfore desperatly sick; strong and therefore weak, and never more fools, then when they are most wise;
in health, and Therefore desperately sick; strong and Therefore weak, and never more Fools, then when they Are most wise;
p-acp n1, cc av av-j j; j cc av j, cc av-x dc n2, av c-crq pns32 vbr av-ds j;
(27) sermon (DIV2)
638
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10264
plus quàm oportet sapiunt, & plus quàm dici potest desipiunt, saith Bernard; they are wiser then they should be,plus quàm oportet sapiunt, & plus quàm dici potest desipiunt, Says Bernard; they Are Wiser then they should be,
fw-fr fw-la fw-la fw-la, cc fw-fr fw-la fw-la fw-la fw-la, vvz np1; pns32 vbr jc cs pns32 vmd vbi,
(27) sermon (DIV2)
638
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10265
and more deceived then we can expresse.
and more deceived then we can express.
cc av-dc vvn cs pns12 vmb vvi.
(27) sermon (DIV2)
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10266
Look on the Galatians, in this Epistle, and you shal see how this humour did bewitch them, and what fools it made them, They had received the spirit by the hearing of faith, but this spirit did shake and trouble them, frowned upon that, which they too much inclined to,
Look on the Galatians, in this Epistle, and you shall see how this humour did bewitch them, and what Fools it made them, They had received the Spirit by the hearing of faith, but this Spirit did shake and trouble them, frowned upon that, which they too much inclined to,
n1 p-acp dt njp2, p-acp d n1, cc pn22 vmb vvi c-crq d n1 vdd vvi pno32, cc r-crq n2 pn31 vvd pno32, pns32 vhd vvn dt n1 p-acp dt n-vvg pp-f n1, p-acp d n1 vdd vvi cc vvi pno32, vvd p-acp d, r-crq pns32 av av-d vvn p-acp,
(27) sermon (DIV2)
638
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10267
and therefore they turn the ear from Saint Paul, and opend it to let in the poyson of Aspes, which the lips of those false Apostles carried under them,
and Therefore they turn the ear from Saint Paul, and opened it to let in the poison of Asps, which the lips of those false Apostles carried under them,
cc av pns32 vvb dt n1 p-acp n1 np1, cc vvd pn31 pc-acp vvi p-acp dt n1 pp-f n2, r-crq dt n2 pp-f d j n2 vvn p-acp pno32,
(27) sermon (DIV2)
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10268
and for no other reason, but because they did NONLATINALPHABET C. 6. v. 12. make a fair shew in the flesh, make them put on the form and shape of a Jew, to avoid the fury of the Roman, who did then tolerate the Jew,
and for no other reason, but Because they did C. 6. v. 12. make a fair show in the Flesh, make them put on the from and shape of a Jew, to avoid the fury of the Roman, who did then tolerate the Jew,
cc p-acp dx j-jn n1, cc-acp c-acp pns32 vdd np1 crd n1 crd vvb dt j n1 p-acp dt n1, vvb pno32 vvi p-acp dt n1 cc n1 pp-f dt np1, pc-acp vvi dt n1 pp-f dt njp, r-crq vdd av vvi dt np1,
(27) sermon (DIV2)
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10269
but not the Christian, and how many have we now adayes, who do Galatizari, as Tertullians phrase is, who are as foolish as the Galatians? and make this humour the onely rule, by which they frame and measure out their Religion? who make it as their Mistris,
but not the Christian, and how many have we now adays, who do Galatizari, as Tertullia's phrase is, who Are as foolish as the Galatians? and make this humour the only Rule, by which they frame and measure out their Religion? who make it as their Mistress,
cc-acp xx dt njp, cc c-crq d vhb pns12 av av, q-crq vdb np1, c-acp ng1 n1 vbz, r-crq vbr a-acp j c-acp dt njp2? cc vvb d n1 dt j n1, p-acp r-crq pns32 vvb cc vvi av po32 n1? q-crq vvb pn31 p-acp po32 n1,
(27) sermon (DIV2)
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10270
and love it most then when it is exploded? who will hear to teacher,
and love it most then when it is exploded? who will hear to teacher,
cc vvb pn31 av-ds av c-crq pn31 vbz vvn? q-crq vmb vvi p-acp n1,
(27) sermon (DIV2)
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but that Pharisee, who hath made them his Proselytes? Every man is pleased in his Religion,
but that Pharisee, who hath made them his Proselytes? Every man is pleased in his Religion,
cc-acp cst np1, r-crq vhz vvn pno32 po31 n2? np1 n1 vbz vvn p-acp po31 n1,
(27) sermon (DIV2)
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10272
and that is his Religion, which pleaseth him;
and that is his Religion, which Pleases him;
cc d vbz po31 n1, r-crq vvz pno31;
(27) sermon (DIV2)
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10273
that he will relie upon, and Anathema to Saint Paul, or any Angel, that shall preach any other Gospel but that.
that he will rely upon, and Anathema to Saint Paul, or any Angel, that shall preach any other Gospel but that.
cst pns31 vmb vvi p-acp, cc n1 p-acp n1 np1, cc d n1, cst vmb vvi d j-jn n1 p-acp d.
(27) sermon (DIV2)
638
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10274
Our two Tables are not written with the finger of God, our Religion is not framed in the Mount,
Our two Tables Are not written with the finger of God, our Religion is not framed in the Mount,
np1 crd n2 vbr xx vvn p-acp dt n1 pp-f np1, po12 n1 vbz xx vvn p-acp dt n1,
(27) sermon (DIV2)
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10275
but here below, in the Region of Phantasmes by flesh and blood, which must not be despleased,
but Here below, in the Region of Phantasms by Flesh and blood, which must not be despleased,
cc-acp av a-acp, p-acp dt n1 pp-f n2 p-acp n1 cc n1, r-crq vmb xx vbi vvn,
(27) sermon (DIV2)
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10276
but swells against every thing, that doth not touch it gently and flater it, and so makes us like to the beasts that perish, who have no principle of motion, but their sense;
but Swells against every thing, that does not touch it gently and flatter it, and so makes us like to the beasts that perish, who have no principle of motion, but their sense;
cc-acp vvz p-acp d n1, cst vdz xx vvi pn31 av-j cc vvi pn31, cc av vvz pno12 av-j p-acp dt n2 cst vvb, r-crq vhb dx n1 pp-f n1, cc-acp po32 n1;
(27) sermon (DIV2)
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10277
nay, worse then they, for they have no reason, but we have reason indeed, sed quae suo malo est, atque in perversum solers, but which is made instrumental against it self, taught to promote that, which it condemns, to forward that which it forbids,
nay, Worse then they, for they have no reason, but we have reason indeed, sed Quae Sue Malo est, atque in perversum solers, but which is made instrumental against it self, taught to promote that, which it condemns, to forward that which it forbids,
uh-x, av-jc cs pns32, c-acp pns32 vhb dx n1, cc-acp pns12 vhb n1 av, fw-la fw-la fw-la fw-la fw-la, fw-la p-acp fw-la n2, p-acp r-crq vbz vvn j p-acp pn31 n1, vvd pc-acp vvi cst, r-crq pn31 vvz, p-acp j cst r-crq pn31 vvz,
(27) sermon (DIV2)
638
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10278
and serves onely to make us more unreasonable.
and serves only to make us more unreasonable.
cc vvz av-j pc-acp vvi pno12 dc j.
(27) sermon (DIV2)
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10279
For again, in the second place, this humour, this desire to be pleased doth not make up our defects, but makes them greater;
For again, in the second place, this humour, this desire to be pleased does not make up our defects, but makes them greater;
c-acp av, p-acp dt ord n1, d n1, d n1 pc-acp vbi vvn vdz xx vvi a-acp po12 n2, cc-acp vvz pno32 jc;
(27) sermon (DIV2)
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10280
doth not make vice a vertue, but sin more sinful, for he is a villain indeed, that will be a villain,
does not make vice a virtue, but since more sinful, for he is a villain indeed, that will be a villain,
vdz xx vvi n1 dt n1, cc-acp n1 av-dc j, c-acp pns31 vbz dt n1 av, cst vmb vbi dt n1,
(27) sermon (DIV2)
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10281
and yet be thought a Saint; such a one as God will spue out of his mouth.
and yet be Thought a Saint; such a one as God will spue out of his Mouth.
cc av vbi vvn dt n1; d dt pi p-acp np1 vmb vvi av pp-f po31 n1.
(27) sermon (DIV2)
639
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10282
And what is it to acknowledge no defect, and to be worse and worse? to feign a Paradise and be in Hell? to have a name that we live,
And what is it to acknowledge no defect, and to be Worse and Worse? to feign a Paradise and be in Hell? to have a name that we live,
cc q-crq vbz pn31 pc-acp vvi dx n1, cc pc-acp vbi jc cc av-jc? pc-acp vvi dt n1 cc vbb p-acp n1? pc-acp vhi dt n1 cst pns12 vvb,
(27) sermon (DIV2)
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10283
and to be dead? and what content is that, which is more mortal, then our selves,
and to be dead? and what content is that, which is more Mortal, then our selves,
cc pc-acp vbi j? cc q-crq n1 vbz d, r-crq vbz av-dc j-jn, cs po12 n2,
(27) sermon (DIV2)
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10284
and will soon end, and end in weeping and lamentation? Better, far better, were it, that a sword did passe through our heart;
and will soon end, and end in weeping and lamentation? Better, Far better, were it, that a sword did pass through our heart;
cc vmb av vvi, cc vvi p-acp vvg cc n1? j, av-j av-jc, vbdr pn31, cst dt n1 vdd vvi p-acp po12 n1;
(27) sermon (DIV2)
639
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10285
that the hidden things of darknesse were brought to light, and the counsels of our heart made manifest to us,
that the hidden things of darkness were brought to Light, and the Counsels of our heart made manifest to us,
cst dt j-vvn n2 pp-f n1 vbdr vvn pc-acp vvi, cc dt n2 pp-f po12 n1 vvd j p-acp pno12,
(27) sermon (DIV2)
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10286
then that it should be dead as a stone, senslesse of its plague; better we were tormented into health, then t hat we should thus play and smile,
then that it should be dead as a stone, senseless of its plague; better we were tormented into health, then tO hat we should thus play and smile,
av cst pn31 vmd vbi j c-acp dt n1, j pp-f po31 n1; j pns12 vbdr vvn p-acp n1, cs pn31 n1 pns12 vmd av vvi cc vvi,
(27) sermon (DIV2)
639
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10287
and laugh our selves into our graves look to upon those sons of Anack, those Giantlike sinners against their God, who have bound up the Law,
and laugh our selves into our graves look to upon those Sons of Anack, those Giantlike Sinners against their God, who have bound up the Law,
cc vvb po12 n2 p-acp po12 n2 vvb p-acp p-acp d n2 pp-f n1, d j n2 p-acp po32 n1, r-crq vhb vvn a-acp dt n1,
(27) sermon (DIV2)
639
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10289
who will do what they please, and hear what they please, and nothing else, who deal with the Scripture as Caligula boasted he would with the Civil Law of the Romans, take care ne quid praeter eos loquitur, that it shall not speak at all,
who will do what they please, and hear what they please, and nothing Else, who deal with the Scripture as Caligula boasted he would with the Civil Law of the Roman, take care ne quid praeter eos loquitur, that it shall not speak At all,
r-crq vmb vdi r-crq pns32 vvb, cc vvb r-crq pns32 vvb, cc pix av, r-crq vvb p-acp dt n1 p-acp np1 vvd pns31 vmd p-acp dt j n1 pp-f dt njp2, vvi n1 ccx fw-la fw-la fw-la fw-la, cst pn31 vmb xx vvi p-acp d,
(27) sermon (DIV2)
639
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10290
or not any thing against them; look upon them;
or not any thing against them; look upon them;
cc xx d n1 p-acp pno32; vvb p-acp pno32;
(27) sermon (DIV2)
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10291
I forget my self, for I fear we look upon them so long, till our eyes dazle at the sight,
I forget my self, for I Fear we look upon them so long, till our eyes dazzle At the sighed,
pns11 vvb po11 n1, c-acp pns11 vvb pns12 vvb p-acp pno32 av av-j, c-acp po12 n2 vvi p-acp dt n1,
(27) sermon (DIV2)
639
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10292
and we begin to think, that is not truth, which these men will not hear; but yet look upon them, not with an eye of flesh, but that of faith,
and we begin to think, that is not truth, which these men will not hear; but yet look upon them, not with an eye of Flesh, but that of faith,
cc pns12 vvb pc-acp vvi, cst vbz xx n1, r-crq d n2 vmb xx vvi; cc-acp av vvb p-acp pno32, xx p-acp dt n1 pp-f n1, cc-acp d pp-f n1,
(27) sermon (DIV2)
639
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10293
an Evangelical eye, and it will rather drop then dazle; pitty then admire them.
an Evangelical eye, and it will rather drop then dazzle; pity then admire them.
dt np1 n1, cc pn31 vmb av vvi cs vvi; vvb av vvi pno32.
(27) sermon (DIV2)
639
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10294
Oh infaelices, quibus licet peccare, Oh most unhappy men of the World, who have line and liberty to destroy themselves, whom God permits to be evil (as in wisdom he may) and then in justice permits to defend it, whose Chariot wheels he strikes not off, 'till they are in the Red-sea, whom he suffers,O infaelices, quibus licet Peccare, O most unhappy men of the World, who have line and liberty to destroy themselves, whom God permits to be evil (as in Wisdom he may) and then in Justice permits to defend it, whose Chariot wheels he strikes not off, till they Are in the Red sea, whom he suffers,
uh n2, fw-la fw-la uh, uh av-ds j n2 pp-f dt n1, r-crq vhb n1 cc n1 pc-acp vvi px32, r-crq np1 vvz pc-acp vbi j-jn (c-acp p-acp n1 pns31 vmb) cc av p-acp n1 vvz pc-acp vvi pn31, rg-crq n1 vvz pns31 vvz xx a-acp, p-acp pns32 vbr p-acp dt np1, ro-crq pns31 vvz,
(27) sermon (DIV2)
639
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10295
when they would not hearken to his voice, to be smothered to death with their own power,
when they would not harken to his voice, to be smothered to death with their own power,
c-crq pns32 vmd xx vvi p-acp po31 n1, pc-acp vbi vvn p-acp n1 p-acp po32 d n1,
(27) sermon (DIV2)
639
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10296
and the breath and applause of fooles;
and the breath and applause of Fools;
cc dt n1 cc n1 pp-f n2;
(27) sermon (DIV2)
639
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10297
Oh 'tis the heaviest judgement in the world not to feel, and fear a judgement till it come.
O it's the Heaviest judgement in the world not to feel, and Fear a judgement till it come.
uh pn31|vbz dt js n1 p-acp dt n1 xx pc-acp vvi, cc vvb dt n1 c-acp pn31 vvb.
(27) sermon (DIV2)
639
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10298
It may be said perhaps, what in all ages hath been said, and not without mur mur and complaining, Behold these are the wicked, yet they prosper in their wayes;
It may be said perhaps, what in all ages hath been said, and not without mur mur and complaining, Behold these Are the wicked, yet they prosper in their ways;
pn31 vmb vbi vvn av, r-crq p-acp d n2 vhz vbn vvn, cc xx p-acp n1 n1 cc vvg, vvb d vbr dt j, av pns32 vvb p-acp po32 n2;
(27) sermon (DIV2)
639
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10299
their pride compasseth them about as with a chain, their violence covereth them as with a garment, they feel no pangs, no throws, have no luctations, no struglings within them:their pride Compasseth them about as with a chain, their violence Covereth them as with a garment, they feel no pangs, no throws, have no luctations, no strugglings within them:
po32 n1 vvz pno32 a-acp c-acp p-acp dt n1, po32 n1 vvz pno32 a-acp p-acp dt n1, pns32 vvb dx n2, dx n2, vhb dx n2, dx n2-vvg p-acp pno32:
(27) sermon (DIV2)
639
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10300
they call themselves the children of the most High;
they call themselves the children of the most High;
pns32 vvb px32 dt n2 pp-f dt av-ds j;
(27) sermon (DIV2)
639
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10301
and what evil can be to him that feels is not? what is Hell to him that is not sensible? but these are but the Ebullitions, the breathings of flesh and blood, that sees no more of man, then his face and garment;
and what evil can be to him that feels is not? what is Hell to him that is not sensible? but these Are but the Ebullitions, the breathings of Flesh and blood, that sees no more of man, then his face and garment;
cc r-crq j-jn vmb vbi p-acp pno31 cst vvz vbz xx? q-crq vbz n1 p-acp pno31 cst vbz xx j? cc-acp d vbr p-acp dt n2, dt n2-vvg pp-f n1 cc n1, cst vvz av-dx dc pp-f n1, cs po31 n1 cc n1;
(27) sermon (DIV2)
639
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10302
for what seest thou? a painted Sepulchre, but thou doest not see the rotten bones within;
for what See thou? a painted Sepulchre, but thou dost not see the rotten bones within;
c-acp q-crq vv2 pns21? dt j-vvn n1, cc-acp pns21 vd2 xx vvi dt j-vvn n2 p-acp;
(27) sermon (DIV2)
639
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10303
thou seest Triumphs and Trophees without, but within are horrour, and setench:
thou See Triumphos and Trophies without, but within Are horror, and setench:
pns21 vv2 n2 cc n2 p-acp, cc-acp a-acp vbr n1, cc n1:
(27) sermon (DIV2)
639
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10304
thou seest the tree of life painted on the gates, open them, and there is fire and Brimstone, Hell and Damnation;
thou See the tree of life painted on the gates, open them, and there is fire and Brimstone, Hell and Damnation;
pns21 vv2 dt n1 pp-f n1 vvn p-acp dt n2, vvb pno32, cc pc-acp vbz n1 cc n1, n1 cc n1;
(27) sermon (DIV2)
639
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10305
thou hearest the tongue speak proud things, but thou seest not the worm, which gnaws within;
thou Hearst the tongue speak proud things, but thou See not the worm, which gnaws within;
pns21 vv2 dt n1 vvb j n2, cc-acp pns21 vv2 xx dt n1, r-crq vvz a-acp;
(27) sermon (DIV2)
639
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10306
all this Musick is but a Dirge sung at their Funerall, their joy but an Abortive,
all this Music is but a Dirge sung At their Funeral, their joy but an Abortive,
d d n1 vbz p-acp dt n1 vvn p-acp po32 n1, po32 n1 p-acp dt j,
(27) sermon (DIV2)
639
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10307
and an untimely Birth begat by pleasure, by power and wealth, a shadow cast from outward contentments,
and an untimely Birth begat by pleasure, by power and wealth, a shadow cast from outward contentment's,
cc dt j n1 vvd p-acp n1, p-acp n1 cc n1, dt n1 vvd p-acp j n2,
(27) sermon (DIV2)
639
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10309
This humour, this desire to be pleased, doth not take the whip from Conscience, but enrageth her, layes her asleep to awake with more terrour.This humour, this desire to be pleased, does not take the whip from Conscience, but enrageth her, lays her asleep to awake with more terror.
d n1, d n1 pc-acp vbi vvn, vdz xx vvi dt n1 p-acp n1, cc-acp vvz pno31, vvz po31 j pc-acp vvi p-acp dc n1.
(27) sermon (DIV2)
640
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10310
For conscience may be seared indeed, but cannot be abolisht, may sleep, but cannot die, but is as immortal as the soul it self.
For conscience may be seared indeed, but cannot be abolished, may sleep, but cannot die, but is as immortal as the soul it self.
p-acp n1 vmb vbi vvn av, cc-acp vmbx vbi vvn, vmb vvi, cc-acp vmbx vvi, cc-acp vbz a-acp j c-acp dt n1 pn31 n1.
(27) sermon (DIV2)
640
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10311
Conscience follows our knowledge, and it is mpossible to be ignorant of that, which I cannot but know;
Conscience follows our knowledge, and it is mpossible to be ignorant of that, which I cannot but know;
n1 vvz po12 n1, cc pn31 vbz j pc-acp vbi j pp-f d, r-crq pns11 vmbx p-acp vvi;
(27) sermon (DIV2)
640
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10312
tis not conscience, but our lusts that make the Musick;
this not conscience, but our Lustiest that make the Music;
pn31|vbz xx n1, cc-acp po12 n2 cst vvb dt n1;
(27) sermon (DIV2)
640
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10313
for in the common and known duties of our lives, conscience doth not, cannot mislead us;
for in the Common and known duties of our lives, conscience does not, cannot mislead us;
c-acp p-acp dt j cc j-vvn n2 pp-f po12 n2, n1 vdz xx, vmbx vvi pno12;
(27) sermon (DIV2)
640
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10314
whose conscience ever told him, that Murder, or treason were virtuous? but our lust having conceived and brought forth sin, licks and shapes it to the best advantage;
whose conscience ever told him, that Murder, or treason were virtuous? but our lust having conceived and brought forth since, licks and shapes it to the best advantage;
rg-crq n1 av vvd pno31, cst n1, cc n1 vbdr j? cc-acp po12 n1 vhg vvn cc vvd av n1, n2 cc vvz pn31 p-acp dt js n1;
(27) sermon (DIV2)
640
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10315
he that is taken in Adultery, will not say that Adultery is no sin;
he that is taken in Adultery, will not say that Adultery is no since;
pns31 cst vbz vvn p-acp n1, vmb xx vvi d n1 vbz dx n1;
(27) sermon (DIV2)
640
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10316
but that flesh was weak, and beauty importunate, saith Hilary; he that revenges will look more on the foulnesse of the injury,
but that Flesh was weak, and beauty importunate, Says Hilary; he that revenges will look more on the foulness of the injury,
cc-acp cst n1 vbds j, cc n1 j, vvz np1; pns31 cst n2 vmb vvi av-dc p-acp dt n1 pp-f dt n1,
(27) sermon (DIV2)
640
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10317
then the irregularity, and exorbitancy of his wrath;
then the irregularity, and exorbitancy of his wrath;
cs dt n1, cc n1 pp-f po31 n1;
(27) sermon (DIV2)
640
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10318
he that troubles the peace of Israel will make necessity his plea, or say, he troubles none but those that trouble Israel,
he that Troubles the peace of Israel will make necessity his plea, or say, he Troubles none but those that trouble Israel,
pns31 cst vvz dt n1 pp-f np1 vmb vvi n1 po31 n1, cc vvi, pns31 vvz pix cc-acp d cst n1 np1,
(27) sermon (DIV2)
640
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10319
and thus conscience may be supprest, but not totally, and for a time, but not for ever:
and thus conscience may be suppressed, but not totally, and for a time, but not for ever:
cc av n1 vmb vbi vvn, cc-acp xx av-j, cc p-acp dt n1, cc-acp xx c-acp av:
(27) sermon (DIV2)
640
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10320
it may be slumbered by diversion of the mind from trouble some thoughts, by immersing it in pleasures and delights, by the lullabies of Parasites and false Prophets,
it may be slumbered by diversion of the mind from trouble Some thoughts, by immersing it in pleasures and delights, by the Lullabies of Parasites and false prophets,
pn31 vmb vbi vvn p-acp n1 pp-f dt n1 p-acp n1 d n2, p-acp vvg pn31 p-acp n2 cc n2, p-acp dt n2 pp-f n2 cc j n2,
(27) sermon (DIV2)
640
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10321
and so be in a manner held down by the weight of the flesh; But still it is not dead, but sleepeth;
and so be in a manner held down by the weight of the Flesh; But still it is not dead, but Sleepeth;
cc av vbi p-acp dt n1 vvd a-acp p-acp dt n1 pp-f dt n1; p-acp av pn31 vbz xx j, cc-acp vvz;
(27) sermon (DIV2)
640
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10322
and then when these are removed, when pleasure shall turn her back, and worse side,
and then when these Are removed, when pleasure shall turn her back, and Worse side,
cc av c-crq d vbr vvn, c-crq n1 vmb vvi pno31 av, cc jc n1,
(27) sermon (DIV2)
640
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10323
when the false Prophets are dumb, when the flesh hath a thorn in it, will awake as a Giant out of wine,
when the false prophets Are dumb, when the Flesh hath a thorn in it, will awake as a Giant out of wine,
c-crq dt j n2 vbr j, c-crq dt n1 vhz dt n1 p-acp pn31, vmb vvi p-acp dt n1 av pp-f n1,
(27) sermon (DIV2)
640
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10324
and be more Active and Clamorous then before, call in thy power, thy honour, subborn the the pleasures of the world to make thy peace;
and be more Active and Clamorous then before, call in thy power, thy honour, suborn the the pleasures of the world to make thy peace;
cc vbi av-dc j cc j cs a-acp, vvb p-acp po21 n1, po21 n1, vvi dt dt n2 pp-f dt n1 pc-acp vvi po21 n1;
(27) sermon (DIV2)
640
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10325
seek out some cunning Artist, who can teach what a Philosopher once profest NONLATINALPHABET an Art of indolency, a way to be free from pain and grief;
seek out Some cunning Artist, who can teach what a Philosopher once professed an Art of indolency, a Way to be free from pain and grief;
vvb av d j-jn n1, r-crq vmb vvi r-crq dt n1 a-acp vvn dt n1 pp-f n1, dt n1 pc-acp vbi j p-acp n1 cc n1;
(27) sermon (DIV2)
640
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10326
when thy conscience urgeth one place of Scripture, do thou answer it with another;
when thy conscience urges one place of Scripture, do thou answer it with Another;
c-crq po21 n1 vvz crd n1 pp-f n1, vdb pns21 vvi pn31 p-acp j-jn;
(27) sermon (DIV2)
640
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10327
when the letter killeth, do thou put life into it with a glosse, and when it puts thee to trouble, do thou strive to put it to silence,
when the Letter kills, do thou put life into it with a gloss, and when it puts thee to trouble, do thou strive to put it to silence,
c-crq dt n1 vvz, vdb pns21 vvi n1 p-acp pn31 p-acp dt n1, cc c-crq pn31 vvz pno21 pc-acp vvi, vdb pns21 vvi pc-acp vvi pn31 p-acp n1,
(27) sermon (DIV2)
640
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10328
yet conscience will be conscience still, and keep her sting, and bite and wound thee deeper yet;
yet conscience will be conscience still, and keep her sting, and bite and wound thee Deeper yet;
av n1 vmb vbi n1 av, cc vvi po31 n1, cc vvi cc vvi pno21 jc-jn av;
(27) sermon (DIV2)
640
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10368
That we should be as Thornes in ou Brethrens sides, ever pricking and gauling them, That we should,
That we should be as Thorns in ou Brothers' sides, ever pricking and gauling them, That we should,
cst pns12 vmd vbi c-acp n2 p-acp fw-fr ng2 n2, av vvg cc vvg pno32, cst pns12 vmd,
(27) sermon (DIV2)
643
Page 369
10329
For to seek remedy against the gnawings of the conscience, from these outward formalities and flatteries, is to strive to take away grief with that, which is the cause of it, to destroy it with that which begets it, to diminish it with that which increaseth it,
For to seek remedy against the gnawings of the conscience, from these outward formalities and flatteries, is to strive to take away grief with that, which is the cause of it, to destroy it with that which begets it, to diminish it with that which increases it,
c-acp pc-acp vvi n1 p-acp dt n2-vvg pp-f dt n1, p-acp d j n2 cc n2, vbz pc-acp vvi pc-acp vvi av n1 p-acp d, r-crq vbz dt n1 pp-f pn31, pc-acp vvi pn31 p-acp d r-crq vvz pn31, pc-acp vvi pn31 p-acp d r-crq vvz pn31,
(27) sermon (DIV2)
640
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10330
and to cure a wound with poyson;
and to cure a wound with poison;
cc pc-acp vvi dt n1 p-acp n1;
(27) sermon (DIV2)
640
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10331
what though we have some pause and ease? we can have no Holy-day, but what we make our selves,
what though we have Some pause and ease? we can have no Holiday, but what we make our selves,
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and that will make our other dayes more black and dismal;
and that will make our other days more black and dismal;
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for that ease which I forced and gave my self, doth but multiply my pain and leave it to return upon me again with violence and advantage:
for that ease which I forced and gave my self, does but multiply my pain and leave it to return upon me again with violence and advantage:
p-acp d n1 r-crq pns11 vvd cc vvd po11 n1, vdz p-acp vvi po11 n1 cc vvi pn31 pc-acp vvi p-acp pno11 av p-acp n1 cc n1:
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nay, our conscience doth not stay so long, but many times layes hold on us in a triumph, in all our state and glory,
nay, our conscience does not stay so long, but many times lays hold on us in a triumph, in all our state and glory,
uh-x, po12 n1 vdz xx vvi av av-j, cc-acp d n2 n2 vvb p-acp pno12 p-acp dt n1, p-acp d po12 n1 cc n1,
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and in our clearest day will break through all those Bulwarks which we have set up against her,
and in our Clearest day will break through all those Bulwarks which we have Set up against her,
cc p-acp po12 js n1 vmb vvi p-acp d d n2 r-crq pns12 vhb vvn a-acp p-acp pno31,
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and sieze upon us, when we shall say, we shall never be moved, will shake us,
and seize upon us, when we shall say, we shall never be moved, will shake us,
cc vvi p-acp pno12, c-crq pns12 vmb vvi, pns12 vmb av-x vbi vvn, vmb vvi pno12,
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when we say Tush God doth not see, will strike through our loins, and when we plead, conscience will tell us we lie.
when we say Tush God does not see, will strike through our loins, and when we plead, conscience will tell us we lie.
c-crq pns12 vvb uh np1 vdz xx vvi, vmb vvi p-acp po12 n2, cc c-crq pns12 vvb, n1 vmb vvi pno12 pns12 vvi.
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When we breath nothing but spirit, will pronounce us most carnal Hypocrites;
When we breath nothing but Spirit, will pronounce us most carnal Hypocrites;
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will be as the finger on the wall, when we are quaffing in the vessels of the Sanctuary, you will say,
will be as the finger on the wall, when we Are quaffing in the vessels of the Sanctuary, you will say,
vmb vbi p-acp dt n1 p-acp dt n1, c-crq pns12 vbr vvg p-acp dt n2 pp-f dt n1, pn22 vmb vvi,
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but who sees it? why, the king, the Sacrilegious kind saw it, who was guilty.
but who sees it? why, the King, the Sacrilegious kind saw it, who was guilty.
cc-acp q-crq vvz pn31? uh-crq, dt n1, dt j n1 vvd pn31, r-crq vbds j.
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For who can feel the sting of another mans conscience? and it is no good argument to say, we do not see it,
For who can feel the sting of Another men conscience? and it is no good argument to say, we do not see it,
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and therefore it is not done:
and Therefore it is not done:
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for what close offender will publish the sorrow of his heart? who will tell you what stripes he feels, who is resolved to cleave fast to that,
for what close offender will publish the sorrow of his heart? who will tell you what stripes he feels, who is resolved to cleave fast to that,
c-acp r-crq j n1 vmb vvi dt n1 pp-f po31 n1? q-crq vmb vvi pn22 r-crq n2 pns31 vvz, r-crq vbz vvn pc-acp vvi av-j p-acp d,
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for which he is beaten? He whose wayes tend to death, when he makes most hast,
for which he is beaten? He whose ways tend to death, when he makes most haste,
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and even feels himself falling in, yet wil not tell you he is going into Hell.
and even feels himself falling in, yet will not tell you he is going into Hell.
cc av vvz px31 vvg p-acp, av vmb xx vvi pn22 pns31 vbz vvg p-acp n1.
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And this is the sad condition of all those, who will, who must be pleased, who will heare nothing that is contrary to them, that is, nothing that may help them;
And this is the sad condition of all those, who will, who must be pleased, who will hear nothing that is contrary to them, that is, nothing that may help them;
cc d vbz dt j n1 pp-f d d, r-crq vmb, r-crq vmb vbi vvn, r-crq vmb vvi pix cst vbz j-jn p-acp pno32, cst vbz, pix cst vmb vvi pno32;
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who are devils to themselves, and help the Tempter to overthrow them, who never acknowledge a disease til it be incurable, never see themselves but in Hell, never feel any pain, till it be eternal. The second Part.
who Are Devils to themselves, and help the Tempter to overthrow them, who never acknowledge a disease till it be incurable, never see themselves but in Hell, never feel any pain, till it be Eternal. The second Part.
r-crq vbr n2 p-acp px32, cc vvi dt n1 pc-acp vvi pno32, r-crq av-x vvb dt n1 c-acp pn31 vbb j, av-x vvb px32 p-acp p-acp n1, av-x vvb d n1, c-acp pn31 vbb j. dt ord n1
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We proceed now to lay forth the other evil humour of pleasing men, which is more visible and eminent in the Text. And indeed, to desire to be pleased,
We proceed now to lay forth the other evil humour of pleasing men, which is more visible and eminent in the Text. And indeed, to desire to be pleased,
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and to be ready to please NONLATINALPHABET saith Isidor Pelusiot, to flatter, and to be flattered bear that neer relation the one to the other, that we never meet them asunder.
and to be ready to please Says Isidore Pelusiot, to flatter, and to be flattered bear that near Relation the one to the other, that we never meet them asunder.
cc pc-acp vbi j pc-acp vvi vvz np1 n1, pc-acp vvi, cc pc-acp vbi vvn vvi cst av-j n1 dt crd p-acp dt n-jn, cst pns12 av-x vvi pno32 av.
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It is the Devils net, in which he catcheth two at once, if there be an itching ear, you cannot misse,
It is the Devils net, in which he Catches two At once, if there be an itching ear, you cannot miss,
pn31 vbz dt ng1 n1, p-acp r-crq pns31 vvz crd p-acp a-acp, cs pc-acp vbi dt j-vvg n1, pn22 vmbx vvi,
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but you shall find a flatering tongue: if the king of Sicily delight in Geometry, the whole Court shall swarm with Mathematicians,
but you shall find a flattering tongue: if the King of Sicily delight in Geometry, the Whole Court shall swarm with Mathematicians,
cc-acp pn22 vmb vvi dt j-vvg n1: cs dt n1 pp-f np1 n1 p-acp n1, dt j-jn n1 vmb vvi p-acp n2,
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if Nero be lascivious, his pallace shall be turned into a stew or Brothel-house, or worse;
if Nero be lascivious, his palace shall be turned into a stew or Brothel-house, or Worse;
cs np1 vbi j, po31 n1 vmb vbi vvn p-acp dt n1 cc n1, cc jc;
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Non deerit Alexandro talia concupiscenti pernitiosa adulatio, saith Curtius. Alexander that loved to be flattered had Parasites enough.Non deerit Alexander Talia concupiscenti pernitiosa adulatio, Says Curtius. Alexander that loved to be flattered had Parasites enough.
fw-fr n1 np1 fw-la fw-la fw-la fw-la, vvz np1. np1 cst vvd pc-acp vbi vvn vhd n2 av-d.
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If the Donatists be factious, ther will be a Primianus and a Maximinianus to lead them, accedit dignum patellâ operculum, as Saint Hierom applies this proverb to this very purpose;
If the Donatists be factious, there will be a Primianus and a Maximinianus to led them, Accedit dignum patellâ operculum, as Saint Hieronymus Applies this proverb to this very purpose;
cs dt n2 vbb j, pc-acp vmb vbi dt np1 cc dt np1 pc-acp vvi pno32, vvb fw-la fw-la fw-la, p-acp n1 np1 vvz d n1 p-acp d j n1;
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these dishes that will receive nothing but juncats, shall finde covers to fit them.
these Dishes that will receive nothing but juncats, shall find covers to fit them.
d n2 cst vmb vvi pix cc-acp n2, vmb vvi n2 pc-acp vvi pno32.
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And if we look into the world, and see how men every day change with the fashion of the world, alter their notes and turn them to the times, what Echo's they are, when power speaks;
And if we look into the world, and see how men every day change with the fashion of the world, altar their notes and turn them to the times, what Echo's they Are, when power speaks;
cc cs pns12 vvb p-acp dt n1, cc vvb c-crq n2 d n1 vvi p-acp dt n1 pp-f dt n1, vvb po32 n2 cc vvi pno32 p-acp dt n2, r-crq n2 pns32 vbr, c-crq n1 vvz;
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if we turn over those multitude of Pamphlets, which for the most part are nothing else but the monuments of mens flattery and base condescendency (for what error yet hath shewn so foul a face,
if we turn over those multitude of Pamphlets, which for the most part Are nothing Else but the monuments of men's flattery and base condescendency (for what error yet hath shown so foul a face,
cs pns12 vvb p-acp d n1 pp-f n2, r-crq p-acp dt av-ds n1 vbr pix av cc-acp dt n2 pp-f ng2 n1 cc j n1 (c-acp r-crq n1 av vhz vvn av j dt n1,
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as not to finde a patron?) If we consider what mountebanks we have in Divinity,
as not to find a patron?) If we Consider what mountebanks we have in Divinity,
c-acp xx pc-acp vvi dt n1?) cs pns12 vvb r-crq n2 pns12 vhb p-acp n1,
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as well as in Physick, who seek not men, but theirs, and not to cure their souls,
as well as in Physic, who seek not men, but theirs, and not to cure their Souls,
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but their own poverty, we shall find reason enough to be jealous, that there hath been a kinde of conspiracy made to meet and satisfie this so inordinate and pernitious desire,
but their own poverty, we shall find reason enough to be jealous, that there hath been a kind of Conspiracy made to meet and satisfy this so inordinate and pernicious desire,
cc-acp po32 d n1, pns12 vmb vvi n1 av-d pc-acp vbi j, cst a-acp vhz vbn dt n1 pp-f n1 vvd pc-acp vvi cc vvi d av j cc j n1,
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and to betray the of truth of Christ to this soul and loathsome humor.
and to betray thee of truth of christ to this soul and loathsome humour.
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We must enquire then, what it is to please men, and from whence it proceeds, that men, who naturally love to be NONLATINALPHABET, to to be eminent above their Brethren, can work themselves to this Basenesse,
We must inquire then, what it is to please men, and from whence it proceeds, that men, who naturally love to be, to to be eminent above their Brothers, can work themselves to this Baseness,
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as to fall down and lick the dust of their feet, and help them to destroy themselves, to the Ruine of Both;
as to fallen down and lick the dust of their feet, and help them to destroy themselves, to the Ruin of Both;
c-acp pc-acp vvi a-acp cc vvi dt n1 pp-f po32 n2, cc vvi pno32 pc-acp vvi px32, p-acp dt n1 pp-f d;
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for both he that makes the Musick, and he that heares it, fall together into the same Hell, to howl forever.
for both he that makes the Music, and he that hears it, fallen together into the same Hell, to howl forever.
p-acp d pns31 cst vvz dt n1, cc pns31 cst vvz pn31, vvb av p-acp dt d n1, pc-acp vvi av.
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And first, we must not Imagine, That Saint Paul doth bring in here a Cynicall Morosity,
And First, we must not Imagine, That Saint Paul does bring in Here a Cynical Morosity,
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or a Nabal-like Churlishness, That none may speake to us, and we speake nothing but swords, That we should make a noise like a Dogge,
or a Nabal-like Churlishness, That none may speak to us, and we speak nothing but swords, That we should make a noise like a Dog,
cc dt j n1, cst pix vmb vvi p-acp pno12, cc pns12 vvb pix cc-acp n2, cst pns12 vmd vvi dt n1 av-j dt n1,
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as Appius in Livy, accusatoriam vitam ducere, breath nothing but rayling accusations, nothing but what may strike them with feare,
as Appius in Livy, accusatoriam vitam ducere, breath nothing but railing accusations, nothing but what may strike them with Fear,
c-acp np1 p-acp np1, fw-la fw-la fw-la, vvb pix cc-acp vvg n2, pix cc-acp q-crq vmb vvi pno32 p-acp n1,
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or cast them down with sorrow, or raise their anger, and Indignation.
or cast them down with sorrow, or raise their anger, and Indignation.
cc vvd pno32 a-acp p-acp n1, cc vvi po32 n1, cc n1.
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No, Saint Paul was now no such rigid and morose Disciplinarian, for now he is an Apostle,
No, Saint Paul was now no such rigid and morose Disciplinarian, for now he is an Apostle,
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10372
and not a Persecuter, Manè lupus rapax Benjamin ad vesperam dividit escam, Ananiae ovi submittens caput, He was as Benjamin, of whose tribe he was, a Ravening Wolfe,
and not a Persecutor, Manè lupus rapax Benjamin ad vesperam dividit escam, Ananiae ovi submittens caput, He was as Benjamin, of whose tribe he was, a Ravening Wolf,
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but now he bows down his head to Ananias, who was a sheep, and of the flock of Christ, and breaths nothing but meekness.
but now he bows down his head to Ananias, who was a sheep, and of the flock of christ, and breathes nothing but meekness.
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There is not a more pleasing, more Tractable, more plyable Creature in the world, then a Christian;
There is not a more pleasing, more Tractable, more pliable Creature in the world, then a Christian;
pc-acp vbz xx dt av-dc j-vvg, av-dc j, av-dc j n1 p-acp dt n1, cs dt njp;
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If his Brother persecutes him, he is his Beadsman, and prayes for him; if he injure him;
If his Brother persecutes him, he is his Beadsman, and prays for him; if he injure him;
cs po31 n1 vvz pno31, pns31 vbz po31 n1, cc vvz p-acp pno31; cs pns31 vvi pno31;
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he is his Priest, and absolves him;
he is his Priest, and absolves him;
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if he erre, he is his Angel, to keep him in all his wayes, and bring him back;
if he err, he is his Angel, to keep him in all his ways, and bring him back;
cs pns31 vvb, pns31 vbz po31 n1, pc-acp vvi pno31 p-acp d po31 n2, cc vvi pno31 av;
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10378
if he mourn, he puts on Sackcloath, and if he Rejoyce, He is one at the Feast;
if he mourn, he puts on sackcloth, and if he Rejoice, He is one At the Feast;
cs pns31 vvb, pns31 vvz p-acp n1, cc cs pns31 vvb, pns31 vbz pi p-acp dt n1;
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10379
He appears not to him in any shape that may disquiet or trouble him, but as Esau did to Jacob, Gen. 33.10. That he may see his face, as if he saw the face of God himself.
He appears not to him in any shape that may disquiet or trouble him, but as Esau did to Jacob, Gen. 33.10. That he may see his face, as if he saw the face of God himself.
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Read the 10. Chapter of the first Epistle to the Corinthians, the last verse, Even I, saith Saint Paul, please all men in all things, not seeking my own profit, out the profit of many, That they may be saved.
Read the 10. Chapter of the First Epistle to the Corinthians, the last verse, Even I, Says Saint Paul, please all men in all things, not seeking my own profit, out the profit of many, That they may be saved.
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NONLATINALPHABET I please them, the same word which is in the Text, and in the Ninth Chapter of the same Epistle, at the 22 Verse, I am made all things to all men, NONLATINALPHABET;
I please them, the same word which is in the Text, and in the Ninth Chapter of the same Epistle, At the 22 Verse, I am made all things to all men,;
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10382
I am made, I even frame and Fashion, and force my self to it, Though I am free, I make my self a servant, at the 19. Vers. I undergoe all the Humility, the Drudgery, the hardship of a servant;I am made, I even frame and Fashion, and force my self to it, Though I am free, I make my self a servant, At the 19. Vers. I undergo all the Humility, the Drudgery, the hardship of a servant;
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10383
To the Jew I become a Jew, that I might gaine the Jew, and you have an example of it, Acts 21. verse 23, 24, 25. To those that are under the Law, as under the Law;
To the Jew I become a Jew, that I might gain the Jew, and you have an Exampl of it, Acts 21. verse 23, 24, 25. To those that Are under the Law, as under the Law;
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10384
to the Gentiles, who were not bound to Mases Law, as a Centile, to them that were without Law, as without Law, as we find Acts 17.22. a Christian Proteus, that wrought himself into any shape, which might bring advantage to them who beheld him;
to the Gentiles, who were not bound to Mases Law, as a Centile, to them that were without Law, as without Law, as we find Acts 17.22. a Christian Proteus, that wrought himself into any shape, which might bring advantage to them who beheld him;
p-acp dt n2-j, r-crq vbdr xx vvn p-acp np1 n1, c-acp dt j, p-acp pno32 cst vbdr p-acp n1, a-acp p-acp n1, c-acp pns12 vvb n2 crd. dt njp np1, cst vvd px31 p-acp d n1, r-crq vmd vvi n1 p-acp pno32 r-crq vvd pno31;
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10385
was a Jew to the Jew, to make him a Christian;
was a Jew to the Jew, to make him a Christian;
vbds av np1 p-acp dt np1, pc-acp vvi pno31 dt np1;
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10827
for a joy as full of pollution, as the world and the flesh, from whence it sprung;
for a joy as full of pollution, as the world and the Flesh, from whence it sprung;
p-acp dt n1 c-acp j pp-f n1, c-acp dt n1 cc dt n1, p-acp c-crq pn31 vvd;
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10386
to them that were without Law, as without Law, to confirm them in the Truth of the Gospel, to them that were weak, as weak, to make them strong;
to them that were without Law, as without Law, to confirm them in the Truth of the Gospel, to them that were weak, as weak, to make them strong;
p-acp pno32 cst vbdr p-acp n1, c-acp p-acp n1, pc-acp vvi pno32 p-acp dt n1 pp-f dt n1, p-acp pno32 cst vbdr j, p-acp j, pc-acp vvi pno32 j;
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10387
as all Things to all men, not to fill his purse, but to gaine their soules, to cut off Circumcision by permitting Circumcision;
as all Things to all men, not to fill his purse, but to gain their Souls, to Cut off Circumcision by permitting Circumcision;
c-acp d n2 p-acp d n2, xx pc-acp vvi po31 n1, cc-acp pc-acp vvi po32 n2, pc-acp vvi a-acp n1 p-acp vvg n1;
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to converse with the Gentile, and passing by to throw down their Altar, by the Inscription;
to converse with the Gentile, and passing by to throw down their Altar, by the Inscription;
pc-acp vvi p-acp dt j, cc vvg p-acp pc-acp vvi a-acp po32 n1, p-acp dt n1;
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and by the unknowne, bring them to the knowledge of the living God;
and by the unknown, bring them to the knowledge of the living God;
cc p-acp dt j, vvb pno32 p-acp dt n1 pp-f dt vvg np1;
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by being without the Law, bring the Gentile to the grace of the Gospel, and thus Cedendo vincere, by seeming to yeeld to overcome.
by being without the Law, bring the Gentile to the grace of the Gospel, and thus Cedendo vincere, by seeming to yield to overcome.
p-acp vbg p-acp dt n1, vvb dt j p-acp dt n1 pp-f dt n1, cc av fw-la fw-la, p-acp vvg pc-acp vvi pc-acp vvi.
(27) sermon (DIV2)
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10391
And this is not the pleasing of a parasite, but of an Apostle, and carefull Father,
And this is not the pleasing of a parasite, but of an Apostle, and careful Father,
cc d vbz xx dt j-vvg pp-f dt n1, cc-acp pp-f dt n1, cc j n1,
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10392
even that Discretion and Wisedome, which Quintilian commends in a School-master, whose Duty it is, non statim onerare infirmit atem discentium, sed temperare vires, not presently to over burden the weak capacitie of Noviers,
even that Discretion and Wisdom, which Quintilian commends in a Schoolmaster, whose Duty it is, non Immediately onerare infirmit atem discentium, said temperare vires, not presently to over burden the weak capacity of Noviers,
av d n1 cc n1, r-crq np1 vvz p-acp dt n1, rg-crq n1 pn31 vbz, pix av fw-la fw-la fw-la fw-la, vvd j fw-la, xx av-j p-acp p-acp n1 dt j n1 pp-f np1,
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but to Temper and moderate his own strength, and consider not what he can teach, but what they can learne;
but to Temper and moderate his own strength, and Consider not what he can teach, but what they can Learn;
cc-acp pc-acp vvi cc vvi po31 d n1, cc vvb xx r-crq pns31 vmb vvi, cc-acp q-crq pns32 vmb vvi;
(27) sermon (DIV2)
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10394
with Jacob, to lead his Flock on softly, lest they Die.
with Jacob, to led his Flock on softly, lest they Die.
p-acp np1, pc-acp vvi po31 vvb a-acp av-j, cs pns32 vvb.
(27) sermon (DIV2)
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Besides, The Act it self was not unlawfull because the Synagogue was indeed Dead, but not yet buried,
Beside, The Act it self was not unlawful Because the Synagogue was indeed Dead, but not yet buried,
a-acp, dt n1 pn31 n1 vbds xx j c-acp dt n1 vbds av j, cc-acp xx av vvn,
(27) sermon (DIV2)
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but to be buried with Honor, and it was Judaeis factus tanquam, it was onely amongst the Jews; for what himself did amongst the Jews at Jerusalem, he reproves Saint Peter for doing it amongst the Gentiles at Antioch. Gal. 2.11,14.
but to be buried with Honour, and it was Judaeis factus tanquam, it was only among the jews; for what himself did among the jews At Jerusalem, he reproves Saint Peter for doing it among the Gentiles At Antioch. Gal. 2.11,14.
cc-acp pc-acp vbi vvn p-acp n1, cc pn31 vbds np1 fw-la fw-la, pn31 vbds av-j p-acp dt np2; p-acp r-crq n1 vdd p-acp dt np2 p-acp np1, pns31 vvz n1 np1 p-acp vdg pn31 p-acp dt n2-j p-acp np1. np1 crd.
(27) sermon (DIV2)
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Nihil Paulo indignum, quod efficit Deo credere, saith Hilary, That which brings a Jew or Gentile to Christ, may well become Saint Paul an Apostle of Christ,Nihil Paul indignum, quod efficit God Believe, Says Hilary, That which brings a Jew or Gentile to christ, may well become Saint Paul an Apostle of christ,
fw-la np1 fw-la, fw-la fw-la fw-la fw-la, vvz np1, cst r-crq vvz dt np1 cc j p-acp np1, vmb av vvi n1 np1 dt n1 pp-f np1,
(27) sermon (DIV2)
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when we so please men, that we please God also, we cannot please them enough.
when we so please men, that we please God also, we cannot please them enough.
c-crq pns12 av vvb n2, cst pns12 vvb np1 av, pns12 vmbx vvi pno32 av-d.
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But when the Case is otherwise, when the Truth and Honor of God were in hazard,
But when the Case is otherwise, when the Truth and Honour of God were in hazard,
p-acp c-crq dt n1 vbz av, c-crq dt n1 cc n1 pp-f np1 vbdr p-acp n1,
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then Saint Paul is in a manner Saul againe, and breaths forth threatnings and slaughter, He strikes Elymas the Sorcerer Blind;
then Saint Paul is in a manner Saul again, and breathes forth threatenings and slaughter, He strikes Elymas the Sorcerer Blind;
cs n1 np1 vbz p-acp dt n1 np1 av, cc n2 av n2-vvg cc n1, pns31 vvz np1 dt n1 j;
(27) sermon (DIV2)
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Delivers up the Incestnous Corinthian to Satan, and when they were puffed up, was ready with his Goad to let out the wind;
Delivers up the Incestnous Corinthian to Satan, and when they were puffed up, was ready with his Goad to let out the wind;
vvz a-acp dt j jp p-acp np1, cc c-crq pns32 vbdr vvn a-acp, vbds j p-acp po31 vvi pc-acp vvi av dt n1;
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comes toward them in that Imperious straine;
comes towards them in that Imperious strain;
vvz p-acp pno32 p-acp d j n1;
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10403
What will ye? shall I come unto you with a rod? which I am sure are not pleasing words, sed quae cum ictu quodam andiuntur, but such as are Heard with a kind of smart,What will you? shall I come unto you with a rod? which I am sure Are not pleasing words, sed Quae cum ictu Quodam andiuntur, but such as Are Herd with a kind of smart,
r-crq vmb pn22? vmb pns11 vvi p-acp pn22 p-acp dt n1? r-crq pns11 vbm j vbr xx vvg n2, fw-la fw-la fw-la fw-la fw-la fw-la, p-acp d c-acp vbr vvn p-acp dt n1 pp-f n1,
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10404
and leave an impression behind them; for quam exerta acies macherae spiritualis? as Tertullian speaks;
and leave an impression behind them; for quam exerta acies macherae spiritualis? as Tertullian speaks;
cc vvi dt n1 p-acp pno32; c-acp fw-la fw-la fw-la fw-la fw-la? p-acp np1 vvz;
(27) sermon (DIV2)
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hownaked and keene is the edge of his Reprehension, In faciem impingit, he strikes them on the face, in os caedit, he beats them on the mouth, jam, vero & singulari stylo figit, and sometimes points them out as a mark,
hownaked and keen is the edge of his Reprehension, In Face impingit, he strikes them on the face, in os caedit, he beats them on the Mouth, jam, vero & singulari stylo figit, and sometime points them out as a mark,
j cc j vbz dt n1 pp-f po31 n1, p-acp fw-la fw-la, pns31 vvz pno32 p-acp dt n1, p-acp fw-la fw-la, pns31 vvz pno32 p-acp dt n1, fw-la, fw-la cc fw-la fw-la fw-la, cc av vvz pno32 av p-acp dt n1,
(27) sermon (DIV2)
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10406
and darts his Reprehension, and strikes it in them; what then would he doe, if he lived now, and saw what we see?
and darts his Reprehension, and strikes it in them; what then would he do, if he lived now, and saw what we see?
cc vvz po31 n1, cc vvz pn31 p-acp pno32; r-crq av vmd pns31 vdi, cs pns31 vvd av, cc vvd r-crq pns12 vvb?
(27) sermon (DIV2)
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Thus you see, Both these are true; we may please men, and we may not please them;
Thus you see, Both these Are true; we may please men, and we may not please them;
av pn22 vvb, d d vbr j; pns12 vmb vvi n2, cc pns12 vmb xx vvi pno32;
(27) sermon (DIV2)
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we must please them, and we must not please men, if we will be the servants of Christ. we must please them, and we must not please men, if we will be the Servants of christ.
pns12 vmb vvi pno32, cc pns12 vmb xx vvi n2, cs pns12 vmb vbi dt n2 pp-f np1.
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10409
For if you please, you may conceive that Relation betwixt God and Man; which is betwixt our Reason and our sense. Now sinne may seem to be nothing else,
For if you please, you may conceive that Relation betwixt God and Man; which is betwixt our Reason and our sense. Now sin may seem to be nothing Else,
p-acp cs pn22 vvb, pn22 vmb vvi d n1 p-acp np1 cc n1; r-crq vbz p-acp po12 vvb cc po12 n1. av n1 vmb vvi pc-acp vbi pix av,
(27) sermon (DIV2)
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but the Flattery of our Sense, because when I breake the Law, my will stoops downe to please my sense, and betray my reason;
but the Flattery of our Sense, Because when I break the Law, my will stoops down to please my sense, and betray my reason;
cc-acp dt n1 pp-f po12 n1, c-acp c-crq pns11 vvb dt n1, po11 n1 vvz a-acp pc-acp vvi po11 n1, cc vvi po11 n1;
(27) sermon (DIV2)
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but yet when I please my sense, I doe not alwayes sinne: for I may please my sense, and be Temperate;
but yet when I please my sense, I do not always sin: for I may please my sense, and be Temperate;
cc-acp av c-crq pns11 vvb po11 n1, pns11 vdb xx av n1: c-acp pns11 vmb vvi po11 n1, cc vbi j;
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I may please my eye, and make a Covenant with it;
I may please my eye, and make a Covenant with it;
pns11 vmb vvi po11 n1, cc vvi dt n1 p-acp pn31;
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I may please my Tast, and yet set a knife to my Throat; I may please my sense,
I may please my Taste, and yet Set a knife to my Throat; I may please my sense,
pns11 vmb vvi po11 n1, cc av vvd dt n1 p-acp po11 n1; pns11 vmb vvi po11 n1,
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10414
and it may be my Health and Virtue as well as my sinne;
and it may be my Health and Virtue as well as my sin;
cc pn31 vmb vbi po11 n1 cc n1 c-acp av c-acp po11 n1;
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so in like manner, to please men against God is the basest slattery, and Saint Paul flings his Dart at it,
so in like manner, to please men against God is the Basest slattery, and Saint Paul flings his Dart At it,
av p-acp j n1, pc-acp vvi n2 p-acp np1 vbz dt js n1, cc n1 np1 vvz po31 n1 p-acp pn31,
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but to please men in reference to God, is our Duty, and takes in the greatest part of Christianity;
but to please men in Referente to God, is our Duty, and Takes in the greatest part of Christianity;
cc-acp pc-acp vvi n2 p-acp n1 p-acp np1, vbz po12 n1, cc vvz p-acp dt js n1 pp-f np1;
(27) sermon (DIV2)
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for thus to please men may be my Allegiance, my Reverence, my meekness, my Longanimity, my charitable care of my Brother, I may please my superior & obey him;
for thus to please men may be my Allegiance, my reverence, my meekness, my Longanimity, my charitable care of my Brother, I may please my superior & obey him;
c-acp av pc-acp vvi n2 vmb vbi po11 n1, po11 n1, po11 n1, po11 n1, po11 j n1 pp-f po11 n1, pns11 vmb vvi po11 j-jn cc vvi pno31;
(27) sermon (DIV2)
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I may please my obliged Brother, and forgive him; I may please the poore Lazar, and relieve him;
I may please my obliged Brother, and forgive him; I may please the poor Lazar, and relieve him;
pns11 vmb vvi po11 j-vvn n1, cc vvb pno31; pns11 vmb vvi dt j n1, cc vvi pno31;
(27) sermon (DIV2)
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10419
I may please an erring Brother, and convert him, and in thus doing, I doe that, which is pleasing both to God and man.
I may please an erring Brother, and convert him, and in thus doing, I do that, which is pleasing both to God and man.
pns11 vmb vvi dt j-vvg n1, cc vvi pno31, cc p-acp av vdg, pns11 vdb d, r-crq vbz vvg d p-acp np1 cc n1.
(27) sermon (DIV2)
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What then is that, which here St. Paul condemnes? Look into the Text, and you shall see Christ and men, as it were two opposite Termes;
What then is that, which Here Saint Paul condemns? Look into the Text, and you shall see christ and men, as it were two opposite Terms;
q-crq av vbz d, r-crq av n1 np1 vvz? n1 p-acp dt n1, cc pn22 vmb vvi np1 cc n2, c-acp pn31 vbdr crd j-jn n2;
(27) sermon (DIV2)
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If the man be in Error, I must not please him in his Error; for Christ is Truth;
If the man be in Error, I must not please him in his Error; for christ is Truth;
cs dt n1 vbb p-acp n1, pns11 vmb xx vvi pno31 p-acp po31 n1; p-acp np1 vbz n1;
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10422
If the man be in sinne, I must not please him, for Christ is Righteousness;
If the man be in sin, I must not please him, for christ is Righteousness;
cs dt n1 vbb p-acp n1, pns11 vmb xx vvi pno31, c-acp np1 vbz n1;
(27) sermon (DIV2)
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10423
And in this case we must deale with men, as Saint Austin did with his Auditory,
And in this case we must deal with men, as Saint Austin did with his Auditory,
cc p-acp d n1 pns12 vmb vvi p-acp n2, c-acp n1 np1 vdd p-acp po31 j,
(27) sermon (DIV2)
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10424
when he observed them negligent in their Duties; we must tell them that, which they are most unwilling to heare;
when he observed them negligent in their Duties; we must tell them that, which they Are most unwilling to hear;
c-crq pns31 vvd pno32 j p-acp po32 n2; pns12 vmb vvi pno32 d, r-crq pns32 vbr av-ds j pc-acp vvi;
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since devotion is like Christ himself, yesterday and to day, and the same for ever.
since devotion is like christ himself, yesterday and to day, and the same for ever.
c-acp n1 vbz av-j np1 px31, av-an cc p-acp n1, cc dt d p-acp av.
(28) sermon (DIV2)
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10425
Quod non vult is facere, Bonum est, saith he, That which you will not doe; That which you are afraid of, and run from;Quod non vult is facere, Bonum est, Says he, That which you will not do; That which you Are afraid of, and run from;
fw-la fw-fr fw-la vbz fw-la, fw-la fw-la, vvz pns31, cst r-crq pn22 vmb xx vdi; cst r-crq pn22 vbr j pp-f, cc vvi p-acp;
(27) sermon (DIV2)
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10426
That, which with all my Breath and Labor I cannot procure you to love, That is it which we call to doe good. That which you deride;
That, which with all my Breath and Labour I cannot procure you to love, That is it which we call to do good. That which you deride;
cst, r-crq p-acp d po11 n1 cc n1 pns11 vmbx vvi pn22 pc-acp vvi, cst vbz pn31 r-crq pns12 vvb pc-acp vdi j. cst r-crq pn22 vvi;
(27) sermon (DIV2)
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10427
That which you Turne away the care from with scorne; That, which you loath as poyson, That which you persecute us for;
That which you Turn away the care from with scorn; That, which you loath as poison, That which you persecute us for;
cst r-crq pn22 vvb av dt n1 p-acp p-acp n1; cst, r-crq pn22 vvb p-acp n1, cst r-crq pn22 vvi pno12 p-acp;
(27) sermon (DIV2)
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10428
Quod non vultis audire, verum est: That which you distast, when you heare, as gall and Wormwood;Quod non Wills Audire, verum est: That which you distaste, when you hear, as Gall and Wormwood;
fw-la fw-fr fw-la vvi, fw-la fw-la: cst r-crq pn22 n1, c-crq pn22 vvb, c-acp n1 cc n1;
(27) sermon (DIV2)
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10429
That, which you will not Heare, That which you call strange Doctrine; That is Truth. As Petrarch told his friend; Si prodessevis, scribe, quod Doleam;
That, which you will not Hear, That which you call strange Doctrine; That is Truth. As Petrarch told his friend; Si prodessevis, scribe, quod Doleam;
cst, r-crq pn22 vmb xx vvb, cst r-crq pn22 vvb j n1; cst vbz n1. p-acp np1 vvd po31 n1; fw-mi fw-la, n1, vvd np1;
(27) sermon (DIV2)
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10430
If you will profit and Improve me in the wayes of Goodnesse, let your Pen drop Gall, write something to me, which may trouble and grieve me to read; If you will profit and Improve me in the ways of goodness, let your Pen drop Gall, write something to me, which may trouble and grieve me to read;
cs pn22 vmb vvi cc vvb pno11 p-acp dt n2 pp-f n1, vvb po22 n1 vvb n1, vvb pi p-acp pno11, r-crq vmb vvi cc vvb pno11 pc-acp vvi;
(27) sermon (DIV2)
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so when men stand in opposition to Christ, when men will neither heare his voice,
so when men stand in opposition to christ, when men will neither hear his voice,
av c-crq n2 vvb p-acp n1 p-acp np1, c-crq n2 vmb av-dx vvi po31 n1,
(27) sermon (DIV2)
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10432
nor follow him in his wayes, but delight themselves in their owne, and rest and please themselves in Error,
nor follow him in his ways, but delight themselves in their own, and rest and please themselves in Error,
ccx vvi pno31 p-acp po31 n2, cc-acp vvb px32 p-acp po32 d, cc n1 cc vvi px32 p-acp n1,
(27) sermon (DIV2)
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10433
as in Truth, to awake them out of this pleasant Dreame, we must trouble them, we must thunder to them, we must disquiet and displease them;
as in Truth, to awake them out of this pleasant Dream, we must trouble them, we must thunder to them, we must disquiet and displease them;
c-acp p-acp n1, pc-acp vvi pno32 av pp-f d j n1, pns12 vmb vvi pno32, pns12 vmb vvi p-acp pno32, pns12 vmb vvi cc vvi pno32;
(27) sermon (DIV2)
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10434
for who would give an Opiate Pill to these Lethargiques? To please men then, is to tell a sick man, that he is well;
for who would give an Opiate Pill to these Lethargics? To please men then, is to tell a sick man, that he is well;
p-acp r-crq vmd vvi dt n1 vvb p-acp d n2? p-acp vvb n2 av, vbz pc-acp vvi dt j n1, cst pns31 vbz av;
(27) sermon (DIV2)
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10435
a weak man, that he is strong, an erring man, That he is Orthodox;
a weak man, that he is strong, an erring man, That he is Orthodox;
dt j n1, cst pns31 vbz j, dt j-vvg n1, cst pns31 vbz n1;
(27) sermon (DIV2)
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10436
in stead of purging out the noxious Humour, to nourish and increase it, to smooth and strew the wayes of Error with Roses, that men may walk with case and Delight,
in stead of purging out the noxious Humour, to nourish and increase it, to smooth and strew the ways of Error with Roses, that men may walk with case and Delight,
p-acp n1 pp-f vvg av dt j n1, pc-acp vvi cc vvi pn31, p-acp j cc vvi dt n2 pp-f n1 p-acp n2, cst n2 vmb vvi p-acp n1 cc n1,
(27) sermon (DIV2)
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10437
and even Dance to their Destruction; to find out their palate, and to fittit, to envenom that more which they affect,
and even Dance to their Destruction; to find out their palate, and to fittit, to envenom that more which they affect,
cc av vvi p-acp po32 n1; pc-acp vvi av po32 n1, cc p-acp fw-fr, pc-acp vvi d n1 r-crq pns32 vvb,
(27) sermon (DIV2)
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10438
as Agrippina gave Claudius the Emperor Poyson in a Mushrome:
as Agrippina gave Claudius the Emperor Poison in a Mushroom:
c-acp np1 vvd np1 dt n1 n1 p-acp dt n1:
(27) sermon (DIV2)
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10439
what a seditious Flatterer is in a Common-wealth, that a false Apostle is in the Church;
what a seditious Flatterer is in a Commonwealth, that a false Apostle is in the Church;
r-crq dt j n1 vbz p-acp dt n1, cst dt j n1 vbz p-acp dt n1;
(27) sermon (DIV2)
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10440
For as the seditious Flatterer observes and learnes the Temper and Constitution of the place he lives in,
For as the seditious Flatterer observes and learns thee Temper and Constitution of the place he lives in,
c-acp c-acp dt j n1 vvz cc vvz pno32 vvi cc n1 pp-f dt n1 pns31 vvz p-acp,
(27) sermon (DIV2)
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10441
and so frames his speech and Behaviour, that he may seem to settle and establish that, which he studies to overthrow, to be a Patriot of the Publick good,
and so frames his speech and Behaviour, that he may seem to settle and establish that, which he studies to overthrow, to be a Patriot of the Public good,
cc av vvz po31 n1 cc n1, cst pns31 vmb vvi pc-acp vvi cc vvi d, r-crq pns31 vvz pc-acp vvi, pc-acp vbi dt n1 pp-f dt j j,
(27) sermon (DIV2)
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10442
when he is but a Promoter of his private ends, to be a servant to the Commonwealth, when he is a Traytor;
when he is but a Promoter of his private ends, to be a servant to the Commonwealth, when he is a Traitor;
c-crq pns31 vbz p-acp dt n1 pp-f po31 j n2, pc-acp vbi dt n1 p-acp dt n1, c-crq pns31 vbz dt n1;
(27) sermon (DIV2)
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10443
so do all Seducers and false Teachers;
so do all Seducers and false Teachers;
av vdb d n2 cc j n2;
(27) sermon (DIV2)
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10444
They are as loud for the Truth as the best Champions shee hath, but either substract from it,
They Are as loud for the Truth as the best Champions she hath, but either substract from it,
pns32 vbr a-acp j c-acp dt n1 p-acp dt js n2 pns31 vhz, cc-acp d n-jn p-acp pn31,
(27) sermon (DIV2)
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10445
or adde to it, or pervert and corrupt it, that so the Truth it self may help to usher in a lye:
or add to it, or pervert and corrupt it, that so the Truth it self may help to usher in a lie:
cc vvi p-acp pn31, cc vvi cc vvi pn31, cst av dt n1 pn31 n1 vmb vvi pc-acp vvi p-acp dt n1:
(27) sermon (DIV2)
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10446
when the Truth it self doth not please us, any lye will please us, but then it must carry with it something of the Truth. For Instance:
when the Truth it self does not please us, any lie will please us, but then it must carry with it something of the Truth. For Instance:
c-crq dt n1 pn31 n1 vdz xx vvi pno12, d n1 vmb vvi pno12, cc-acp av pn31 vmb vvi p-acp pn31 pi pp-f dt n1. p-acp n1:
(27) sermon (DIV2)
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10447
To acknowledge Christ, but with the Law, is a dangerous mixture (It was the Error of the Galatiams here) To magnisy Faith,
To acknowledge christ, but with the Law, is a dangerous mixture (It was the Error of the Galatiams Here) To magnisy Faith,
pc-acp vvi np1, p-acp p-acp dt n1, vbz dt j n1 (pn31 vbds dt n1 pp-f dt npg1 av) p-acp n1 n1,
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10448
and shut out Good Works, is a Dash;
and shut out Good Works, is a Dash;
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10449
That we can doe nothing without Grace, is a Truth, but when we will doe nothing to impute it to the want of Grace, is a bold and unjust addition;
That we can do nothing without Grace, is a Truth, but when we will do nothing to impute it to the want of Grace, is a bold and unjust addition;
cst pns12 vmb vdi pix p-acp n1, vbz dt n1, cc-acp c-crq pns12 vmb vdi pix pc-acp vvi pn31 p-acp dt n1 pp-f n1, vbz dt j cc j n1;
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10450
To worship God in Spirit and Truth; our Saviour commands it, but from hence to conclude against outward worship, is an injurious Defalcation of a great part of our Duty.
To worship God in Spirit and Truth; our Saviour commands it, but from hence to conclude against outward worship, is an injurious Defalcation of a great part of our Duty.
p-acp n1 np1 p-acp n1 cc n1; po12 n1 vvz pn31, cc-acp p-acp av pc-acp vvi p-acp j n1, vbz dt j n1 pp-f dt j n1 pp-f po12 n1.
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10451
To stand fast in the liberty wherewith Christ hath made us free, The Apostle commands it, To stand fast in the liberty wherewith christ hath made us free, The Apostle commands it,
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10452
but to stand so, as to rise up in the Face of the Magistrate, is a Gloss of Flesh and Blood, and corrupts the Text:
but to stand so, as to rise up in the Face of the Magistrate, is a Gloss of Flesh and Blood, and corrupts the Text:
cc-acp pc-acp vvi av, c-acp pc-acp vvi a-acp p-acp dt n1 pp-f dt n1, vbz dt n1 pp-f n1 cc n1, cc vvz dt n1:
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10453
Letevery soul be subject to the higher Powers, That's the text, but to be subject no longer then the Power is manag'd to our will, is a chain to bind Kings with,Letevery soul be Subject to the higher Powers, That's the text, but to be Subject no longer then the Power is managed to our will, is a chain to bind Kings with,
j n1 vbi j-jn p-acp dt jc n2, d|vbz dt n1, cc-acp pc-acp vbi j-jn av-dx av-jc cs dt n1 vbz vvn p-acp po12 n1, vbz dt n1 pc-acp vvi n2 p-acp,
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10454
or a Hammer to bear all Power down, that we may tread it under our Feet;
or a Hammer to bear all Power down, that we may tread it under our Feet;
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10455
and when we cannot relish the text, these mixtures and Additions and Substractions will please us.
and when we cannot relish the text, these mixtures and Additions and Substractions will please us.
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10456
These hang as Jewells in our Eares; these please and kill us; beget nothing but a dead Faith, a graceless life;
These hang as Jewels in our Ears; these please and kill us; beget nothing but a dead Faith, a graceless life;
np1 vvb p-acp n2 p-acp po12 n2; d vvb cc vvi pno12; vvb pix cc-acp dt j n1, dt j n1;
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10457
not Liberty, but Licentiousnesse, not Devotion, but Hypocrisy, not Religion, but Rebellion, not Saints, but Hypocrites, Libertines, and Traytors.
not Liberty, but Licentiousness, not Devotion, but Hypocrisy, not Religion, but Rebellion, not Saints, but Hypocrites, Libertines, and Traitors.
xx n1, cc-acp n1, xx n1, cc-acp n1, xx n1, cc-acp n1, xx n2, cc-acp n2, n2, cc n2.
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10458
And these we must avoid the rather, because they goe hand in hand, as it were with the truth,
And these we must avoid the rather, Because they go hand in hand, as it were with the truth,
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10459
and carry it along with them in their Company, as Lewd persons doe sometimes a Grave and Sober man, to countenance them in their sportiveness, and Debauchery.
and carry it along with them in their Company, as Lewd Persons do sometime a Grave and Sobrium man, to countenance them in their sportiveness, and Debauchery.
cc vvi pn31 a-acp p-acp pno32 p-acp po32 n1, p-acp j n2 vdb av dt j cc j n1, pc-acp vvi pno32 p-acp po32 n1, cc n1.
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10460
De nostro sunt, sed non nostrae, saith Tertul. They invade that Inheritance which Christ hath left his Church;De nostro sunt, sed non Nostrae, Says Tertulian They invade that Inheritance which christ hath left his Church;
fw-fr fw-la fw-la, fw-la fw-fr fw-la, vvz np1 pns32 vvb cst n1 r-crq np1 vhz vvn po31 n1;
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10461
some furniture, some colour, something they borrow from the truth, something they have of ours, but Ours they are not:
Some furniture, Some colour, something they borrow from the truth, something they have of ours, but Ours they Are not:
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10462
And therefore as St. Ambrose adviseth Gratian the Emperor, of all Errors in Doctrine, we must beware of those, which come neerest,
And Therefore as Saint Ambrose adviseth Gratian the Emperor, of all Errors in Doctrine, we must beware of those, which come nearest,
cc av p-acp n1 np1 vvz np1 dt n1, pp-f d n2 p-acp n1, pns12 vmb vvi pp-f d, r-crq vvb av-j,
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10463
and border as it were upon the truth, and so draw it in to help to defeat it self;
and border as it were upon the truth, and so draw it in to help to defeat it self;
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10464
Because an open and manifest Error carries in its very forehead an Argument against it self,
Because an open and manifest Error carries in its very forehead an Argument against it self,
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10465
and cannot gain admittance, but with a vaile, whereas these Glorious but painted Falshoods find an easy entrance,
and cannot gain admittance, but with a veil, whereas these Glorious but painted Falsehoods find an easy Entrance,
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10466
and begge entertainment in the Name of truth it self;
and beg entertainment in the Name of truth it self;
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10467
This is the Cryptick method, and subtill Artifice of men-pleasers, that is Mendeceivers, to grant something, that they may win the more,
This is the Cryptic method, and subtle Artifice of men-pleasers, that is Mendeceivers, to grant something, that they may win the more,
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10468
and that too, in the end, which they grant;
and that too, in the end, which they grant;
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10469
not rudely at first to demolish the truth, but to let it stand, that they may the more securely raise up,
not rudely At First to demolish the truth, but to let it stand, that they may the more securely raise up,
xx av-j p-acp ord pc-acp vvi dt n1, cc-acp pc-acp vvi pn31 vvi, cst pns32 vmb dt av-dc av-j vvi a-acp,
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10470
and fix that Error with which it cannot stand long; Saint Paul saw it well enough, though the Galatians did not;
and fix that Error with which it cannot stand long; Saint Paul saw it well enough, though the Galatians did not;
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10471
If you be circumcised, Christ profiteth you nothing, That is, is to you, as if there were no Christ at all.If you be circumcised, christ profiteth you nothing, That is, is to you, as if there were not christ At all.
cs pn22 vbb j-vvn, np1 vvz pn22 pix, cst vbz, vbz p-acp pn22, c-acp cs pc-acp vbdr xx np1 p-acp d.
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10472
For if the false Apostles had flatly denyed Christ, the Galatians would have been as ready,
For if the false Apostles had flatly denied christ, the Galatians would have been as ready,
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10473
as Saint Paul, to have Cut them off, because they had received the Gospel;
as Saint Paul, to have cut them off, Because they had received the Gospel;
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10474
but joyning and presenting the Law with Christ, they did deceive, and please them well, who began in the Spirit,
but joining and presenting the Law with christ, they did deceive, and please them well, who began in the Spirit,
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10475
and did acknowledge him, but would not renounce the Law, propter metum Judaeorunt, for feare of their Brethren the Jews.
and did acknowledge him, but would not renounce the Law, propter metum Judaeorunt, for Fear of their Brothers the jews.
cc vdd vvi pno31, cc-acp vmd xx vvi dt n1, fw-la fw-la fw-la, p-acp n1 pp-f po32 n2 dt np2.
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10476
Now these men-pleasers, these Crows, which devour not dead, but living men, are from an Evill Egge,
Now these men-pleasers, these Crows, which devour not dead, but living men, Are from an Evil Egg,
av d n2, d n2, r-crq vvb xx j, p-acp j-vvg n2, vbr p-acp dt j-jn n1,
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10477
and Beginning, are bred and hatcht in the dung, in the love of this world,
and Beginning, Are bred and hatched in the dung, in the love of this world,
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10478
and are so proud and fond of their Originall, that it is their labour, their Religion,
and Are so proud and found of their Original, that it is their labour, their Religion,
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10479
and main designe of their life, to bring the Truth, Religion, and Christ himself in subjection under it,
and main Design of their life, to bring the Truth, Religion, and christ himself in subjection under it,
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10480
and to this end are very fruitfull to bring forth those mishapen issues, which savour of the earth and corruption,
and to this end Are very fruitful to bring forth those Misshapen issues, which savour of the earth and corruption,
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10481
and have onely the name of Christ fastned to them, as a badge, to commend them,
and have only the name of christ fastened to them, as a badge, to commend them,
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10482
& bring them to that end, for which they had a being; which is to gaine the world, in the Name; but in despight of Christ.
& bring them to that end, for which they had a being; which is to gain the world, in the Name; but in despite of christ.
cc vvi pno32 p-acp d n1, p-acp r-crq pns32 vhd dt vbg; r-crq vbz pc-acp vvi dt n1, p-acp dt vvb; p-acp p-acp n1 pp-f np1.
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10483
And these are they, who as Saint Peter speaks, make merchandize of mens souls. 2. Pet. 2.3.
And these Are they, who as Saint Peter speaks, make merchandise of men's Souls. 2. Pet. 2.3.
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10484
nummularii sacerdotes, as Cyprian calls them, Doctors of the Mint, who love the Image of Caesar more then of God,nummularii Sacerdotes, as Cyprian calls them, Doctors of the Mint, who love the Image of Caesar more then of God,
fw-la n2, p-acp jp vvz pno32, n2 pp-f dt n1, r-crq vvb dt n1 pp-f np1 av-dc cs pp-f np1,
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10485
and had rather see the one in a piece of Gold, then the other renew'd and stampt in a mortall man;
and had rather see the one in a piece of Gold, then the other renewed and stamped in a Mortal man;
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10486
and this Image they carry along with them whither soever they goe, and it is as their Holy Ghost to inspire them;
and this Image they carry along with them whither soever they go, and it is as their Holy Ghost to inspire them;
cc d n1 pns32 vvb a-acp p-acp pno32 c-crq av pns32 vvb, cc pn31 vbz p-acp po32 j n1 pc-acp vvi pno32;
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10487
for most of the Doctrines they Teach, savour of that mint, and the same stamp is on them both;
for most of the Doctrines they Teach, savour of that mint, and the same stamp is on them both;
p-acp ds pp-f dt n2 pns32 vvb, n1 pp-f d n1, cc dt d n1 vbz p-acp pno32 d;
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10488
The same face of Mammon which is in their Heart, is visible also in their Doctrine.
The same face of Mammon which is in their Heart, is visible also in their Doctrine.
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10489
Thus Hosea complain'd of the false Prophets in his Time, peccata populi mci come derunt, They cat up the sinne of the People, that is, by pleasing them, they have consented to their sinne, Thus Hosea complained of the false prophets in his Time, Peccata People mci come derunt, They cat up the sin of the People, that is, by pleasing them, they have consented to their sin,
av np1 vvd pp-f dt j n2 p-acp po31 n1, n1 fw-la crd vvb fw-la, pns32 n1 p-acp dt n1 pp-f dt n1, cst vbz, p-acp vvg pno32, pns32 vhb vvn p-acp po32 n1,
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10490
and from hence reaped gaine (for flatterry is a livelyhood) or they did not seriously reprehend the sinnes of the People, that they might reeive more sacrifices on which they might feed;
and from hence reaped gain (for flatterry is a livelihood) or they did not seriously reprehend the Sins of the People, that they might reeive more Sacrifices on which they might feed;
cc p-acp av vvd n1 (p-acp n1 vbz dt n1) cc pns32 vdd xx av-j vvi dt n2 pp-f dt n1, cst pns32 vmd vvb dc n2 p-acp r-crq pns32 vmd vvi;
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10491
some render it, Levabant animum suum ad peccata populi:
Some render it, Lifted animum suum ad Peccata People:
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10492
they lifted up their soule, anhelabant, they even panted after their sinne, desired that they might sinne, that they might make advantage,
they lifted up their soul, anhelabant, they even panted After their sin, desired that they might sin, that they might make advantage,
pns32 vvd a-acp po32 n1, n1, pns32 av vvd p-acp po32 n1, vvd cst pns32 vmd vvi, cst pns32 vmd vvi n1,
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10493
and so made them evill, to make themselves Rich. For from hence, from hence, from that for which we cannot find a name,
and so made them evil, to make themselves Rich. For from hence, from hence, from that for which we cannot find a name,
cc av vvd pno32 n-jn, pc-acp vvi px32 np1 p-acp p-acp av, p-acp av, p-acp cst p-acp r-crq pns12 vmbx vvi dt n1,
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10494
nor have a Thought bad enough, from a desire to be rich, breaks forth that mark of a slave, our desire to please;
nor have a Thought bad enough, from a desire to be rich, breaks forth that mark of a slave, our desire to please;
ccx vhb dt n1 j av-d, p-acp dt n1 pc-acp vbi j, vvz av d n1 pp-f dt n1, po12 n1 pc-acp vvi;
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10495
Saint Paul hath made a window into their breasts, that we may see them with the same hand coyning their Dectrine and Money;
Saint Paul hath made a window into their breasts, that we may see them with the same hand coining their Doctrine and Money;
n1 np1 vhz vvn dt n1 p-acp po32 n2, cst pns12 vmb vvi pno32 p-acp dt d n1 vvg po32 n1 cc n1;
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10496
They that are such, serve not the Lord Jesus, but their own Belly, and by good words, They that Are such, serve not the Lord jesus, but their own Belly, and by good words,
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10497
and f• … re Speeches, deceive the Hearts of the simple. and f• … re Speeches, deceive the Hearts of the simple.
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10498
Serpents they are to Deceive, and the Curse of the serpent is upon them, upon their belly they goe,
Serpents they Are to Deceive, and the Curse of the serpent is upon them, upon their belly they go,
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10499
and they eat Dust all the dayes of their life.
and they eat Dust all the days of their life.
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10500
For a wonderfull Thing it is to see, how the love of the world will Transforme men into any shape, sometimes to fawne like a Dog, sometimes to rage like a Lion,
For a wonderful Thing it is to see, how the love of the world will Transform men into any shape, sometime to fawn like a Dog, sometime to rage like a lion,
p-acp dt j n1 pn31 vbz pc-acp vvi, c-crq dt n1 pp-f dt n1 vmb vvi n2 p-acp d n1, av pc-acp vvi av-j dt n1, av pc-acp vvi av-j dt n1,
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10501
and then to lurke like a Fox;
and then to lurk like a Fox;
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10502
how, like the Charity of the Gospel, it makes them to beare all Things, beleeve all Things, endure all T hings;
how, like the Charity of the Gospel, it makes them to bear all Things, believe all Things, endure all TO hings;
c-crq, av-j dt n1 pp-f dt n1, pn31 vvz pno32 pc-acp vvi d n2, vvb d n2, vvb d sy zz;
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10503
Contumelias in quaestn habere, et injuriis pasci, to count Contumelies gain, and to feed, and feed sweetly on Injuries, to speak what they doe not think, to like what they condemn, to mortify themselves, to eye,Contumelias in quaestn habere, et injuriis Pasture, to count Contumelies gain, and to feed, and feed sweetly on Injuries, to speak what they do not think, to like what they condemn, to mortify themselves, to eye,
npg1 p-acp n1 fw-la, fw-la fw-la fw-la, pc-acp vvi n2 vvi, cc pc-acp vvi, cc vvi av-j p-acp n2, pc-acp vvi r-crq pns32 vdb xx vvi, pc-acp vvi r-crq pns32 vvb, pc-acp vvi px32, p-acp n1,
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10504
and cringe, and bow, and fall to the ground, which is a kind of Mortification, more then they will doe for Christ, who brings Poverty, disgrace,
and cringe, and bow, and fallen to the ground, which is a kind of Mortification, more then they will do for christ, who brings Poverty, disgrace,
cc vvi, cc n1, cc vvi p-acp dt n1, r-crq vbz dt n1 pp-f n1, av-dc cs pns32 vmb vdi p-acp np1, r-crq vvz n1, n1,
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10505
and contempt, and hath no reward, but that which is laid up for the future.
and contempt, and hath no reward, but that which is laid up for the future.
cc n1, cc vhz dx n1, cc-acp cst r-crq vbz vvn a-acp p-acp dt j-jn.
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10525
but we should bind the Revengers Hands, break the Misers I dols, bring down the Ambitious to the Dust make up those rents which Faction hath made,
but we should bind the Revengers Hands, break the Misers I dols, bring down the Ambitious to the Dust make up those rends which Faction hath made,
cc-acp pns12 vmd vvi dt n2 n2, vvb dt n2 pns11 n2, vvb a-acp dt j p-acp dt n1 vvb a-acp d n2 r-crq n1 vhz vvn,
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10506
This brought Plato the great Philosopher a ship-board to sayle to Dionysius his Court, and there laid him down at his feet, this made him NONLATINALPHABET, &c. as Nazianz. speaks, prefer a Halfe-peny before his goods;
This brought Plato the great Philosopher a shipboard to sail to Dionysius his Court, and there laid him down At his feet, this made him, etc. as Nazianz speaks, prefer a Halfpenny before his goods;
np1 vvd np1 dt j n1 dt n1 pc-acp vvi p-acp np1 po31 n1, cc pc-acp vvd pno31 a-acp p-acp po31 n2, d vvd pno31, av p-acp np1 vvz, vvb dt n1 p-acp po31 n2-j;
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10507
This was the evill Spirit in the mouth of those lying prophers, which did prevaile with Ahab to goe up,
This was the evil Spirit in the Mouth of those lying prophers, which did prevail with Ahab to go up,
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10508
and fall at Ramoth Gilead. This makes men speak, not with mens Persons, but with their Fartunes, not with thye sinner,
and fallen At Ramoth Gilead. This makes men speak, not with men's Persons, but with their Fartunes, not with thy sinner,
cc vvi p-acp np1 np1. d vvz n2 vvi, xx p-acp ng2 n2, p-acp p-acp po32 n2, xx p-acp po21 n1,
(27) sermon (DIV2)
650
Page 374
10509
but with the rich and Noble man;
but with the rich and Noble man;
cc-acp p-acp dt j cc j n1;
(27) sermon (DIV2)
650
Page 374
10510
and this Spirit is abroad still, and perswades some into their Graves, and some into Hell, rayses every storme, and every Tempest;
and this Spirit is abroad still, and persuades Some into their Graves, and Some into Hell, raises every storm, and every Tempest;
cc d n1 vbz av av, cc vvz d p-acp po32 n2, cc d p-acp n1, vvz d n1, cc d n1;
(27) sermon (DIV2)
650
Page 374
10511
and makes that desolation which we see upon the Earth.
and makes that desolation which we see upon the Earth.
cc vvz d n1 r-crq pns12 vvb p-acp dt n1.
(27) sermon (DIV2)
650
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10512
We read that Aristippus found Diogenes washing his Herbs and Roots, his daily food, and in a kind of pitty or scorne, told him, That if he would flatter Dionysius, he need not eat these; We read that Aristippus found Diogenes washing his Herbs and Roots, his daily food, and in a kind of pity or scorn, told him, That if he would flatter Dionysius, he need not eat these;
pns12 vvb cst npg1 vvn np1 vvg po31 n2 cc n2, po31 j n1, cc p-acp dt n1 pp-f n1 cc n1, vvd pno31, cst cs pns31 vmd vvi np1, pns31 vvb xx vvi d;
(27) sermon (DIV2)
650
Page 374
10513
nor tye himself to such course fare;
nor tie himself to such course fare;
ccx vvb px31 p-acp d n1 vvb;
(27) sermon (DIV2)
650
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10514
but Diogenes replies like a Philosopher, and returns his saying upon him, Si tu ista esse velles, Dionysio non adulareris, If thou couldest content thy self,
but Diogenes replies like a Philosopher, and returns his saying upon him, Si tu ista esse velles, Dionysius non adulareris, If thou Couldst content thy self,
cc-acp np1 vvz av-j dt n1, cc vvz po31 n-vvg p-acp pno31, fw-mi fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la, cs pns21 vmd2 vvi po21 n1,
(27) sermon (DIV2)
650
Page 374
10515
and feed on these, thou wouldst never be so base, as to flatter Dionysius. And certainly, if we could with the Lyrick, be content with Nature for our purveyour,
and feed on these, thou Wouldst never be so base, as to flatter Dionysius. And Certainly, if we could with the Lyric, be content with Nature for our purveyor,
cc vvi p-acp d, pns21 vmd2 av-x vbi av j, c-acp pc-acp vvi np1. cc av-j, cs pns12 vmd p-acp dt j, vbb j p-acp n1 p-acp po12 n1,
(27) sermon (DIV2)
650
Page 374
10516
and look for no supply but from her Hand, Having Food and Raiment, as Saint Paul speaks, could we be there with content;
and look for no supply but from her Hand, Having Food and Raiment, as Saint Paul speaks, could we be there with content;
cc vvb p-acp dx n1 cc-acp p-acp po31 n1, vhg n1 cc n1, p-acp n1 np1 vvz, vmd pns12 vbi a-acp p-acp n1;
(27) sermon (DIV2)
651
Page 375
10517
did we not enlarge our desires as Hell, and send our hopes afarr off, did we not love the world,
did we not enlarge our Desires as Hell, and send our hope's afar off, did we not love the world,
vdd pns12 xx vvi po12 n2 p-acp n1, cc vvb po12 n2 av a-acp, vdd pns12 xx vvi dt n1,
(27) sermon (DIV2)
651
Page 375
10518
and the things of this world, we should not thus debase, and annihilate our selves,
and the things of this world, we should not thus debase, and annihilate our selves,
cc dt n2 pp-f d n1, pns12 vmd xx av vvi, cc vvi po12 n2,
(27) sermon (DIV2)
651
Page 375
10519
as being men our selves, to make our selves the shadows of others, in their morning to rise with them, at their noone and highest, to come up and close with them,
as being men our selves, to make our selves the shadows of Others, in their morning to rise with them, At their noon and highest, to come up and close with them,
c-acp vbg n2 po12 n2, pc-acp vvi po12 n2 dt n2 pp-f n2-jn, p-acp po32 n1 pc-acp vvi p-acp pno32, p-acp po32 n1 cc js, pc-acp vvi a-acp cc vvi p-acp pno32,
(27) sermon (DIV2)
651
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10520
and then at their night, fall out, and leave them in the dark;
and then At their night, fallen out, and leave them in the dark;
cc av p-acp po32 n1, vvb av, cc vvi pno32 p-acp dt j;
(27) sermon (DIV2)
651
Page 375
10521
we should not mould and fitt our best part, to their worst, our Reason to their lust,
we should not mould and fit our best part, to their worst, our Reason to their lust,
pns12 vmd xx n1 cc j po12 js n1, p-acp po32 js, po12 n1 p-acp po32 n1,
(27) sermon (DIV2)
651
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10522
nor make our fancy the Elaboratory to work out such Essaies, which may please and destroy them;
nor make our fancy the Elaboratory to work out such Essays, which may please and destroy them;
ccx vvi po12 n1 dt n1 pc-acp vvi av d n2, r-crq vmb vvi cc vvi pno32;
(27) sermon (DIV2)
651
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10523
we should not foment the Anger of the Revenger to consume him; nor help the Covetous to bury himself alive, nor the Ambitious to break his Neck;
we should not foment the Anger of the Revenger to consume him; nor help the Covetous to bury himself alive, nor the Ambitious to break his Neck;
pns12 vmd xx n1 dt n1 pp-f dt n1 pc-acp vvi pno31; ccx vvb dt j pc-acp vvi px31 j, ccx dt j pc-acp vvi po31 n1;
(27) sermon (DIV2)
651
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10524
nor the Schismatick, to rend the Seamlesse coat of Christ, nor the seditious, to swim to Hell in a River of Blood;
nor the Schismatic, to rend the Seamless coat of christ, nor the seditious, to swim to Hell in a River of Blood;
ccx dt n-jn, pc-acp vvi dt j n1 pp-f np1, ccx dt j, pc-acp vvi p-acp n1 p-acp dt n1 pp-f n1;
(27) sermon (DIV2)
651
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10526
and confine the Seditious to his own sphere and Place;
and confine the Seditious to his own sphere and Place;
cc vvb dt j p-acp po31 d n1 cc n1;
(27) sermon (DIV2)
651
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10527
for who would favour or uphold such Monsters as these, but for pay and salary? In a word,
for who would favour or uphold such Monsters as these, but for pay and salary? In a word,
p-acp r-crq vmd vvi cc vvi d n2 c-acp d, cc-acp p-acp vvi cc n1? p-acp dt n1,
(27) sermon (DIV2)
651
Page 375
10528
If every man did hate the World, every man would love his Brother;
If every man did hate the World, every man would love his Brother;
cs d n1 vdd vvi dt n1, d n1 vmd vvi po31 n1;
(27) sermon (DIV2)
651
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10529
If every man did keep himself unspotted of the World, every man would be his Brothers Keeper;
If every man did keep himself unspotted of the World, every man would be his Brother's Keeper;
cs d n1 vdd vvi px31 j pp-f dt n1, d n1 vmd vbi po31 ng1 n1;
(27) sermon (DIV2)
651
Page 375
10530
when the world pleaseth us, we are as willing to please the world, and we make it our stage, and Act our parts;
when the world Pleases us, we Are as willing to please the world, and we make it our stage, and Act our parts;
c-crq dt n1 vvz pno12, pns12 vbr a-acp j pc-acp vvi dt n1, cc pns12 vvb pn31 po12 n1, cc n1 po12 n2;
(27) sermon (DIV2)
651
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10531
wee call our selves Friends, and are but Parasites;
we call our selves Friends, and Are but Parasites;
pns12 vvb po12 n2 n2, cc vbr p-acp n2;
(27) sermon (DIV2)
651
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10532
wee call our selves Prophets, and are but Wizards and Juglers, wee call our selves Apostles,
we call our selves prophets, and Are but Wizards and Jugglers, we call our selves Apostles,
pns12 vvb po12 n2 n2, cc vbr p-acp n2 cc n2, pns12 vvb po12 n2 n2,
(27) sermon (DIV2)
651
Page 375
10533
and are Seducers, wee call our selves Brethren, though it be in Evill, and like Democritus his Twinns, wee live and dye together, wee flatter,
and Are Seducers, we call our selves Brothers, though it be in Evil, and like Democritus his Twins, we live and die together, we flatter,
cc vbr n2, pns12 vvb po12 n2 n2, cs pn31 vbb p-acp n-jn, cc av-j np1 po31 n2, pns12 vvb cc vvi av, pns12 vvb,
(27) sermon (DIV2)
651
Page 375
10534
and are flattered, wee are blind, and leaders of the Blind, and fall together with them into the Ditch,
and Are flattered, we Are blind, and leaders of the Blind, and fallen together with them into the Ditch,
cc vbr vvn, pns12 vbr j, cc n2 pp-f dt j, cc vvi av p-acp pno32 p-acp dt n1,
(27) sermon (DIV2)
651
Page 375
10535
and bring our Burden after us, we please men to please our selves, lull them into a pleasant Dreame, and our Damnation sleepeth not.
and bring our Burden After us, we please men to please our selves, lull them into a pleasant Dream, and our Damnation Sleepeth not.
cc vvb po12 n1 p-acp pno12, pns12 vvb n2 pc-acp vvi po12 n2, vvb pno32 p-acp dt j n1, cc po12 n1 vvz xx.
(27) sermon (DIV2)
651
Page 375
10536
You see now what it is to please men, and from whence it proceeds, from whence it springs,
You see now what it is to please men, and from whence it proceeds, from whence it springs,
pn22 vvb av r-crq pn31 vbz pc-acp vvi n2, cc p-acp c-crq pn31 vvz, p-acp c-crq pn31 vvz,
(27) sermon (DIV2)
652
Page 375
10537
even from that bitter root, the root of all evill, the Love of the World.
even from that bitter root, the root of all evil, the Love of the World.
av p-acp d j vvi, dt n1 pp-f d n-jn, dt n1 pp-f dt n1.
(27) sermon (DIV2)
652
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10538
Let us now Behold that huge Distance and Inconsistency, which is between these two, The pleasing of men, and the service of Christ.
Let us now Behold that huge Distance and Inconsistency, which is between these two, The pleasing of men, and the service of christ.
vvb pno12 av vvb d j n1 cc n1, r-crq vbz p-acp d crd, dt vvg pp-f n2, cc dt n1 pp-f np1.
(27) sermon (DIV2)
653
Page 376
10539
Jf I yet please men, I am not the servant of Christ.
If I yet please men, I am not the servant of christ.
cs pns11 av vvb n2, pns11 vbm xx dt n1 pp-f np1.
(27) sermon (DIV2)
654
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10540
I am thy Servant, saith David, Psal. 119. Grant me understanding, to know what it is to be thy Servant. Latet sub familiaribus verbis maxima Fidei & conscientiae professio, saith Hilary, By this familiar word of Servant, we bind our Faith and Conscience to the will and command, to the beck of him we serve.
I am thy Servant, Says David, Psalm 119. Grant me understanding, to know what it is to be thy Servant. Latet sub familiaribus verbis maxima Fidei & conscientiae professio, Says Hilary, By this familiar word of Servant, we bind our Faith and Conscience to the will and command, to the beck of him we serve.
pns11 vbm po21 n1, vvz np1, np1 crd n1 pno11 n1, pc-acp vvi r-crq pn31 vbz pc-acp vbi po21 n1. fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la, vvz np1, p-acp d j-jn n1 pp-f n1, pns12 vvb po12 n1 cc n1 p-acp dt n1 cc vvi, p-acp dt n1 pp-f pno31 pns12 vvi.
(27) sermon (DIV2)
655
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10541
The servant of Christ? It is a title too great, too high an Honor for mortall man;The servant of christ? It is a title too great, too high an Honour for Mortal man;
dt n1 pp-f np1? pn31 vbz dt n1 av j, av j dt n1 p-acp j-jn n1;
(27) sermon (DIV2)
655
Page 376
10542
too high for an Emperour, for an Apostle, for an Angel, for a Seraphim;
too high for an Emperor, for an Apostle, for an Angel, for a Seraphim;
av j c-acp dt n1, p-acp dt n1, p-acp dt n1, p-acp dt np1;
(27) sermon (DIV2)
655
Page 376
10543
but since he is pleased to give it, we are bound to make it Good, That every Action and motion, every thought of ours may be to him;
but since he is pleased to give it, we Are bound to make it Good, That every Actium and motion, every Thought of ours may be to him;
cc-acp c-acp pns31 vbz vvn pc-acp vvi pn31, pns12 vbr vvn pc-acp vvi pn31 j, cst d n1 cc n1, d n1 pp-f png12 vmb vbi p-acp pno31;
(27) sermon (DIV2)
655
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10544
That whether we live, we may live unto him, whether we die, wee may die unto him, That whatsoever wee doe, we may be the Lords. And first;
That whither we live, we may live unto him, whither we die, we may die unto him, That whatsoever we do, we may be the lords. And First;
cst cs pns12 vvb, pns12 vmb vvi p-acp pno31, cs pns12 vvb, pns12 vmb vvi p-acp pno31, cst r-crq pns12 vdb, pns12 vmb vbi dt n2. cc ord;
(27) sermon (DIV2)
655
Page 376
10545
wee cannot do both, not serve men, and Christ, no more then you can draw the same streight line to two points, to touch them both;
we cannot do both, not serve men, and christ, no more then you can draw the same straight line to two points, to touch them both;
pns12 vmbx vdi d, xx vvi n2, cc np1, av-dx dc cs pn22 vmb vvi dt d j n1 p-acp crd n2, pc-acp vvi pno32 d;
(27) sermon (DIV2)
656
Page 376
10546
you cannot, saith Christ, serve God and Mammon. One Master may have many servants, but one servant cannot have many Masters;you cannot, Says christ, serve God and Mammon. One Master may have many Servants, but one servant cannot have many Masters;
pn22 vmbx, vvz np1, vvb np1 cc np1. crd n1 vmb vhi d n2, cc-acp crd n1 vmbx vhb d n2;
(27) sermon (DIV2)
656
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10709
as his blood did on the Crosse;
as his blood did on the Cross;
c-acp po31 n1 vdd p-acp dt n1;
(28) sermon (DIV2)
665
Page 393
10547
Imperium dividi potest, Amor non potest, Power and command may stretch, and spread, and divide it self to many,Imperium dividi potest, Amor non potest, Power and command may stretch, and spread, and divide it self to many,
np1 fw-la fw-la, fw-la fw-fr fw-la, n1 cc n1 vmb vvi, cc vvn, cc vvi pn31 n1 p-acp d,
(27) sermon (DIV2)
656
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10548
but Love and Observance cannot be carryed, and levell'd but on one, nor can the mind, saith Quintilian, seriously Intend many things at once, Quocunque respexerit, desinit intueri quod propositum fuerat, to whatsoever it turnes it self, it turnes from that which it first lookt upon,
but Love and Observance cannot be carried, and leveled but on one, nor can the mind, Says Quintilian, seriously Intend many things At once, Quocunque respexerit, desinit intueri quod propositum fuerat, to whatsoever it turns it self, it turns from that which it First looked upon,
cc-acp vvb cc n1 vmbx vbi vvn, cc vvn p-acp p-acp crd, ccx vmb dt n1, vvz np1, av-j vvb d n2 p-acp a-acp, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, p-acp r-crq pn31 vvz pn31 n1, pn31 vvz p-acp d r-crq pn31 ord vvd p-acp,
(27) sermon (DIV2)
656
Page 376
10549
and loseth one Engagement in another, because it cannot fitt and apply it self to both.
and loses one Engagement in Another, Because it cannot fit and apply it self to both.
cc vvz crd n1 p-acp j-jn, c-acp pn31 vmbx n1 cc vvi pn31 n1 p-acp d.
(27) sermon (DIV2)
656
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10550
How then can one and the same man bestow himself upon Christ, and upon the world? For it is not with the will and Affections,
How then can one and the same man bestow himself upon christ, and upon the world? For it is not with the will and Affections,
uh-crq av vmb crd cc dt d n1 vvi px31 p-acp np1, cc p-acp dt n1? p-acp pn31 vbz xx p-acp dt n1 cc n2,
(27) sermon (DIV2)
656
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10551
as it is with the Intellectuall facultie.
as it is with the Intellectual faculty.
c-acp pn31 vbz p-acp dt j n1.
(27) sermon (DIV2)
656
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10552
The understanding may easily sever one Thing from another, and understand them both, nay, it hath power to abstract,
The understanding may Easily sever one Thing from Another, and understand them both, nay, it hath power to abstract,
dt n1 vmb av-j vvi crd n1 p-acp n-jn, cc vvi pno32 d, uh-x, pn31 vhz n1 pc-acp vvi,
(27) sermon (DIV2)
656
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10553
and separate Things really the same, and consider them in this Difference;
and separate Things really the same, and Consider them in this Difference;
cc vvi n2 av-j dt d, cc vvi pno32 p-acp d n1;
(27) sermon (DIV2)
656
Page 376
10554
but it is the property of the will and Affections, in unum ferri, & se in unitatem colligere, to collect and unite,
but it is the property of the will and Affections, in Unum ferri, & see in unitatem colligere, to collect and unite,
cc-acp pn31 vbz dt n1 pp-f dt n1 cc n2, p-acp fw-la j, cc vvi p-acp fw-la fw-la, pc-acp vvi cc vvi,
(27) sermon (DIV2)
656
Page 376
10555
and make it self one with the Object, nor can our Desires be carryed to two contrary Objects at one and the same Time:
and make it self one with the Object, nor can our Desires be carried to two contrary Objects At one and the same Time:
cc vvi pn31 n1 crd p-acp dt n1, ccx vmb po12 n2 vbb vvn p-acp crd j-jn n2 p-acp crd cc dt d n1:
(27) sermon (DIV2)
656
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10556
wee may apprehend Christ as righteous and Holy, and the World and Riches of it, as vanity it self, but we cannot at once serve Christ as Just, and Holy,
we may apprehend christ as righteous and Holy, and the World and Riches of it, as vanity it self, but we cannot At once serve christ as Just, and Holy,
pns12 vmb vvi np1 p-acp j cc j, cc dt n1 cc n2 pp-f pn31, c-acp n1 pn31 n1, cc-acp pns12 vmbx p-acp a-acp vvi np1 p-acp j, cc j,
(27) sermon (DIV2)
656
Page 376
10557
and love the World and the vanities thereof;
and love the World and the vanities thereof;
cc vvb dt n1 cc dt n2 av;
(27) sermon (DIV2)
656
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10558
Our Saviour tells us, we shall love the one, and hate the other, leane to the one, and despise the other;
Our Saviour tells us, we shall love the one, and hate the other, lean to the one, and despise the other;
po12 n1 vvz pno12, pns12 vmb vvi dt crd, cc vvb dt n-jn, j p-acp dt pi, cc vvi dt j-jn;
(27) sermon (DIV2)
656
Page 376
10559
If it be a love to the one, it will be at best, but a liking of the other;
If it be a love to the one, it will be At best, but a liking of the other;
cs pn31 vbb dt n1 p-acp dt pi, pn31 vmb vbi p-acp av-js, cc-acp dt n-vvg pp-f dt j-jn;
(27) sermon (DIV2)
656
Page 376
10560
If it a will to the one, it will be but a velleity to the other;
If it a will to the one, it will be but a velleity to the other;
cs pn31 av vmb p-acp dt pi, pn31 vmb vbi p-acp dt n1 p-acp dt j-jn;
(27) sermon (DIV2)
656
Page 376
10561
If it be a look on the one, it will be but a glance on the other;
If it be a look on the one, it will be but a glance on the other;
cs pn31 vbb dt n1 p-acp dt crd, pn31 vmb vbi p-acp dt n1 p-acp dt j-jn;
(27) sermon (DIV2)
656
Page 376
10562
And this liking this velleity, This glance are no better then disservice, then hatred, and Contempt:
And this liking this velleity, This glance Are no better then disservice, then hatred, and Contempt:
cc d vvg d n1, d n1 vbr dx jc cs n1, cs n1, cc n1:
(27) sermon (DIV2)
656
Page 377
10563
For these proceed from the understanding, but my love from my will, which is fixed, not where I approve, but where I choose.
For these proceed from the understanding, but my love from my will, which is fixed, not where I approve, but where I choose.
c-acp d vvb p-acp dt n1, cc-acp po11 n1 p-acp po11 n1, r-crq vbz vvn, xx c-crq pns11 vvb, cc-acp c-crq pns11 vvb.
(27) sermon (DIV2)
656
Page 377
10564
'Tis easy to say, and we say it too often, for the Divell is ready to suggest it; 'Tis true:
It's easy to say, and we say it too often, for the devil is ready to suggest it; It's true:
pn31|vbz j pc-acp vvi, cc pns12 vvb pn31 av av, p-acp dt n1 vbz j pc-acp vvi pn31; pn31|vbz j:
(27) sermon (DIV2)
656
Page 377
10565
wee set our Affections upon things below, but yet so, That we doe not omit the Duties of Divine worship;
we Set our Affections upon things below, but yet so, That we do not omit the Duties of Divine worship;
pns12 vvb po12 n2 p-acp n2 a-acp, cc-acp av av, cst pns12 vdb xx vvi dt n2 pp-f j-jn n1;
(27) sermon (DIV2)
656
Page 377
10566
we are willing to please men, but we doubt not, but we may please Christ also;
we Are willing to please men, but we doubt not, but we may please christ also;
pns12 vbr j pc-acp vvi n2, cc-acp pns12 vvb xx, cc-acp pns12 vmb vvi np1 av;
(27) sermon (DIV2)
656
Page 377
10567
we are indeed Time-servers, but we are frequent Hearers of his Word:
we Are indeed Time-servers, but we Are frequent Hearers of his Word:
pns12 vbr av j, cc-acp pns12 vbr j n2 pp-f po31 n1:
(27) sermon (DIV2)
656
Page 377
10568
we pour Oyle into our Brothers eares, but we drop sometimes a Peny into the Treasury;
we pour Oil into our Brother's ears, but we drop sometime a Penny into the Treasury;
pns12 vvb n1 p-acp po12 ng1 n2, cc-acp pns12 vvb av dt n1 p-acp dt n1;
(27) sermon (DIV2)
656
Page 377
10569
Thus we please others, and we please our selves, we betray others, and are our own Parasites,
Thus we please Others, and we please our selves, we betray Others, and Are our own Parasites,
av pns12 vvb ng2-jn, cc pns12 vvb po12 n2, pns12 vvi n2-jn, cc vbr po12 d n2,
(27) sermon (DIV2)
656
Page 377
10570
but Christ is ready to seale up our lips with an NONLATINALPHABET, No man can serve two Masters.
but christ is ready to seal up our lips with an, No man can serve two Masters.
cc-acp np1 vbz j pc-acp vvi a-acp po12 n2 p-acp dt, dx n1 vmb vvi crd n2.
(27) sermon (DIV2)
656
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10571
So that you see what a weak Foundation that Hope hath, which is thus built up upon a Divided love and service, it is built in the Aire,
So that you see what a weak Foundation that Hope hath, which is thus built up upon a Divided love and service, it is built in the Air,
av cst pn22 vvb r-crq dt j n1 cst n1 vhz, r-crq vbz av vvn a-acp p-acp dt j-vvn n1 cc n1, pn31 vbz vvn p-acp dt n1,
(27) sermon (DIV2)
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nay, it hath not so sure a Basis, it is built upon nothing; It is rais'd upon Impossibility. Secondly:
nay, it hath not so sure a Basis, it is built upon nothing; It is raised upon Impossibility. Secondly:
uh-x, pn31 vhz xx av j dt n1, pn31 vbz vvn p-acp pix; pn31 vbz vvn p-acp n1. ord:
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The Servant must have his eye upon his Master, and as he sees him doe, must doe likewise:
The Servant must have his eye upon his Master, and as he sees him do, must do likewise:
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Now Christ is called Gods Servant, Isai. 62.10. and he broke through Poverty, Disgrace, and the Terrors of Death it self, that he might doe his Fathers will;
Now christ is called God's Servant, Isaiah 62.10. and he broke through Poverty, Disgrace, and the Terrors of Death it self, that he might do his Father's will;
av np1 vbz vvn npg1 n1, np1 crd. cc pns31 vvd p-acp n1, n1, cc dt n2 pp-f n1 pn31 n1, cst pns31 vmd vdi po31 ng1 n1;
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Omitted no tittle or lota of it, but he that would not break a bruised reed, shook the Cedars of Libanus, pronounced as many woes to the Pharisees,
Omitted no tittle or lota of it, but he that would not break a Bruised reed, shook the Cedars of Lebanon, pronounced as many woes to the Pharisees,
vvn dx n1 cc fw-la pp-f pn31, cc-acp pns31 cst vmd xx vvi dt j-vvn n1, vvd dt n2 pp-f np1, vvn p-acp d n2 p-acp dt np2,
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as they had sinnes, calls Herod Fox, plucks off every visor, plowes up every Conscience, and thus shook the Powers of Hell, and Destroy'd the Kingdome of Satan;
as they had Sins, calls Herod Fox, plucks off every visor, plows up every Conscience, and thus shook the Powers of Hell, and Destroyed the Kingdom of Satan;
c-acp pns32 vhd n2, vvz np1 n1, vvz a-acp d n1, n2 p-acp d n1, cc av vvd dt n2 pp-f n1, cc vvd dt n1 pp-f np1;
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for he came not to do his owne, but his Fathers will. Look upon his Acts of mercy;
for he Come not to do his own, but his Father's will. Look upon his Acts of mercy;
c-acp pns31 vvd xx pc-acp vdi po31 d, cc-acp po31 ng1 n1. n1 p-acp po31 n2 pp-f n1;
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10578
even them he did not to please men;
even them he did not to please men;
av pno32 pns31 vdd xx p-acp vvi n2;
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non habent divina adulationem, saith Hilary, His divine works, his works of Love and Compassion had Nothing of Flattery in them: non habent Divine adulationem, Says Hilary, His divine works, his works of Love and Compassion had Nothing of Flattery in them:
fw-fr fw-la fw-la fw-la, vvz np1, po31 j-jn n2, po31 n2 pp-f n1 cc n1 vhd pix pp-f n1 p-acp pno32:
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He did them not as seeking his owne Glory; for he had a Quire of Angels to chant his praise;
He did them not as seeking his own Glory; for he had a Choir of Angels to chant his praise;
pns31 vdd pno32 xx c-acp vvg po31 d n1; c-acp pns31 vhd dt n1 pp-f n2 pc-acp vvi po31 n1;
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10581
he did them not to flatter men; for he needed not that which is ours; for the world was his, and all that therein is.
he did them not to flatter men; for he needed not that which is ours; for the world was his, and all that therein is.
pns31 vdd pno32 xx pc-acp vvi n2; c-acp pns31 vvd xx d r-crq vbz png12; c-acp dt n1 vbds png31, cc d cst av vbz.
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Power cannot flatter, and Mercy is so intent on its work, that it thinks of nothing else;
Power cannot flatter, and Mercy is so intent on its work, that it thinks of nothing Else;
n1 vmbx vvi, cc n1 vbz av n1 p-acp po31 n1, cst pn31 vvz pp-f pix av;
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10583
to work wonders, to please men, were the greatest wonder of all; And thus should we look upon him, and Teach our brethren, as he wrought miracles;
to work wonders, to please men, were the greatest wonder of all; And thus should we look upon him, and Teach our brothers, as he wrought Miracles;
pc-acp vvi n2, pc-acp vvi n2, vbdr dt js n1 pp-f d; cc av vmd pns12 vvi p-acp pno31, cc vvb po12 n2, c-acp pns31 vvd n2;
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not for prayse, which may make us worse; not for Riches, which may make us poorer then we were;
not for praise, which may make us Worse; not for Riches, which may make us Poorer then we were;
xx p-acp n1, r-crq vmb vvi pno12 av-jc; xx p-acp n2, r-crq vmb vvi pno12 jc cs pns12 vbdr;
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10585
but beseech them in Christs stead, and in the Person of Christ, and speake like him in whose mouth there was neither flattery nor guile;
but beseech them in Christ stead, and in the Person of christ, and speak like him in whose Mouth there was neither flattery nor guile;
cc-acp vvb pno32 p-acp npg1 n1, cc p-acp dt n1 pp-f np1, cc vvi av-j pno31 p-acp rg-crq n1 a-acp vbds dx n1 ccx n1;
(27) sermon (DIV2)
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speak the Truth, though it displease, speak the Truth, though the Heathen Rage, and the People imagine a vaine Thing;
speak the Truth, though it displease, speak the Truth, though the Heathen Rage, and the People imagine a vain Thing;
vvb dt n1, cs pn31 vvi, vvb dt n1, cs dt j-jn n1, cc dt n1 vvb dt j n1;
(27) sermon (DIV2)
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10587
speake the Truth, though, for ought we know, it may be the last word wee speak;
speak the Truth, though, for ought we know, it may be the last word we speak;
vvb dt n1, cs, c-acp pi pns12 vvi, pn31 vmb vbi dt ord n1 pns12 vvb;
(27) sermon (DIV2)
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speak the Truth, though it nayle us to the Crosse;
speak the Truth, though it nail us to the Cross;
vvb dt n1, cs pn31 n1 pno12 p-acp dt n1;
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10589
where we shall most resemble him with this Title, The servant of Christ, as his was, The King of the Jewes.
where we shall most resemble him with this Title, The servant of christ, as his was, The King of the Jews.
c-crq pns12 vmb av-ds vvi pno31 p-acp d n1, dt n1 pp-f np1, p-acp po31 vbds, dt n1 pp-f dt np2.
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He that takes Nothing but his Name, serves the world, he that flatters, when he bids him rebuke,
He that Takes Nothing but his Name, serves the world, he that flatters, when he bids him rebuke,
pns31 cst vvz pix p-acp po31 n1, vvz dt n1, pns31 cst vvz, c-crq pns31 vvz pno31 vvi,
(27) sermon (DIV2)
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10591
and pleaseth others when they displease Christ, is not his servant, but his enemy, but one of those many Antichrists;
and Pleases Others when they displease christ, is not his servant, but his enemy, but one of those many Antichrists;
cc vvz n2-jn c-crq pns32 vvi np1, vbz xx po31 n1, cc-acp po31 n1, cc-acp crd pp-f d d np2;
(27) sermon (DIV2)
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10592
or if his Servant, such a servant, as Peter was, when he denyed him, as Judas, when he betrayed him;
or if his Servant, such a servant, as Peter was, when he denied him, as Judas, when he betrayed him;
cc cs po31 n1, d dt n1, c-acp np1 vbds, c-crq pns31 vvd pno31, c-acp np1, c-crq pns31 vvd pno31;
(27) sermon (DIV2)
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10593
and he will take it for more disservice to betray him in his Members, then in his Person,
and he will take it for more disservice to betray him in his Members, then in his Person,
cc pns31 vmb vvi pn31 p-acp dc n1 pc-acp vvi pno31 p-acp po31 n2, av p-acp po31 n1,
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10594
and is troubled more at the sight of those wounds which are made in his Mysticall Body,
and is troubled more At the sighed of those wounds which Are made in his Mystical Body,
cc vbz vvn av-dc p-acp dt n1 pp-f d n2 r-crq vbr vvn p-acp po31 j n1,
(27) sermon (DIV2)
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10595
then he was at those which were made in his flesh; for he willingly suffered the paines of Death, that they might not die;
then he was At those which were made in his Flesh; for he willingly suffered the pains of Death, that they might not die;
cs pns31 vbds p-acp d r-crq vbdr vvn p-acp po31 n1; c-acp pns31 av-j vvd dt n2 pp-f n1, cst pns32 vmd xx vvi;
(27) sermon (DIV2)
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10596
Himself was lead to Death, as a sleep to the flaughter, and opened not his mouth,
Himself was led to Death, as a sleep to the slaughter, and opened not his Mouth,
px31 vbds vvn p-acp n1, c-acp dt n1 p-acp dt n1, cc vvd xx po31 n1,
(27) sermon (DIV2)
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10597
but when he saw havock made of his Church;
but when he saw havoc made of his Church;
cc-acp c-crq pns31 vvd n1 vvn pp-f po31 n1;
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10598
he cryed out, Saul, Saul, why persecutest thou me? and in this, every false Teacher is worse then Peter, when he was at the worst, every flatterer is worse then Judas; every Seducer is worse then the Jewes, when they nayl'd him to the Crosse.
he cried out, Saul, Saul, why Persecutest thou me? and in this, every false Teacher is Worse then Peter, when he was At the worst, every flatterer is Worse then Judas; every Seducer is Worse then the Jews, when they nailed him to the Cross.
pns31 vvd av, np1, np1, q-crq vv2 pns21 pno11? cc p-acp d, d j n1 vbz jc cs np1, c-crq pns31 vbds p-acp dt js, d n1 vbz jc cs np1; d n1 vbz jc cs dt np2, c-crq pns32 vvd pno31 p-acp dt n1.
(27) sermon (DIV2)
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10599
For lastly, A servant is nothing, is no person in Law, hath no power of his owne, servitus morti aequiparatur, say the Civilians, a servant is as a Dead man,
For lastly, A servant is nothing, is no person in Law, hath no power of his own, Servitus morti aequiparatur, say the Civilians, a servant is as a Dead man,
p-acp ord, dt n1 vbz pix, vbz dx n1 p-acp n1, vhz dx n1 pp-f po31 d, fw-la fw-la fw-la, vvb dt n2-jn, dt n1 vbz p-acp dt j n1,
(27) sermon (DIV2)
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10600
and cannot Act nor move of himself, but is Actuated as it were, by the Power and command of his Lord and Master,
and cannot Act nor move of himself, but is Actuated as it were, by the Power and command of his Lord and Master,
cc vmbx n1 ccx n1 pp-f px31, cc-acp vbz vvn c-acp pn31 vbdr, p-acp dt n1 cc n1 pp-f po31 n1 cc n1,
(27) sermon (DIV2)
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10601
and never goes, but when he sayes goe, never Doth, but what he bids him doe,
and never Goes, but when he Says go, never Does, but what he bids him do,
cc av-x vvz, cc-acp c-crq pns31 vvz vvi, av vdz, cc-acp q-crq pns31 vvz pno31 vdi,
(27) sermon (DIV2)
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10602
and doth not interpret, but execute his Will.
and does not interpret, but execute his Will.
cc vdz xx vvi, cc-acp vvi po31 n1.
(27) sermon (DIV2)
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10603
Non oportet villicum plus sapere, quam Dominum, saith Columella; It is a most unfit, and disadvantageous thing for the Farmer or Husbandman to be wiser then his Lord;Non oportet villicum plus Sapere, quam Dominum, Says Columella; It is a most unfit, and disadvantageous thing for the Farmer or Husbandman to be Wiser then his Lord;
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10604
For when the Lord commandeth one thing, and the servant thinks it fitter to do another, the crop and harvest will be but Thin;
For when the Lord commands one thing, and the servant thinks it fitter to do Another, the crop and harvest will be but Thin;
c-acp c-crq dt n1 vvz crd n1, cc dt n1 vvz pn31 n1 pc-acp vdi j-jn, dt n1 cc n1 vmb vbi cc-acp j;
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10605
and it is so in our spiritual Husbandry;
and it is so in our spiritual Husbandry;
cc pn31 vbz av p-acp po12 j n1;
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10606
It savours of too much boldness and presumption, for the servant to be wiser then his Master,
It savours of too much boldness and presumption, for the servant to be Wiser then his Master,
pn31 vvz pp-f av d n1 cc n1, p-acp dt n1 pc-acp vbi jc cs po31 n1,
(27) sermon (DIV2)
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10607
and there will be but small increase, when the Master calls for the whip, and the servant brings the merry Harp and the Lute,
and there will be but small increase, when the Master calls for the whip, and the servant brings the merry Harp and the Lute,
cc pc-acp vmb vbi cc-acp j n1, c-crq dt n1 vvz p-acp dt n1, cc dt n1 vvz dt j n1 cc dt n1,
(27) sermon (DIV2)
658
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10608
when he calls for a Talent to reckon but a mite, and when he writes a Hundred, to take the Bill, and set down Fifty.
when he calls for a Talon to reckon but a mite, and when he writes a Hundred, to take the Bill, and Set down Fifty.
c-crq pns31 vvz p-acp dt n1 pc-acp vvi p-acp dt n1, cc c-crq pns31 vvz dt crd, pc-acp vvi dt n1, cc vvd a-acp crd.
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10609
It is the greatest folly in the World to be thus wise, when wisedome it self prescribes;
It is the greatest folly in the World to be thus wise, when Wisdom it self prescribes;
pn31 vbz dt js n1 p-acp dt n1 pc-acp vbi av j, c-crq n1 pn31 n1 vvz;
(27) sermon (DIV2)
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10610
when he condemnes the love of the World, to put in Immoderate, and yet keep no moderation in our Love;
when he condemns the love of the World, to put in Immoderate, and yet keep no moderation in our Love;
c-crq pns31 vvz dt n1 pp-f dt n1, pc-acp vvi p-acp j, cc av vvb dx n1 p-acp po12 n1;
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10611
when he forbids us to be Angry, to lay hold of that without a cause; and yet suffer, every breath to raise a Tempest in us:
when he forbids us to be Angry, to lay hold of that without a cause; and yet suffer, every breath to raise a Tempest in us:
c-crq pns31 vvz pno12 pc-acp vbi j, pc-acp vvi n1 pp-f d p-acp dt n1; cc av vvi, d n1 pc-acp vvi dt n1 p-acp pno12:
(27) sermon (DIV2)
658
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10612
when he sayes, sweare not all, to perswade men to sweare, and sweare againe, though it be against a former Oath;
when he Says, swear not all, to persuade men to swear, and swear again, though it be against a former Oath;
c-crq pns31 vvz, vvb xx d, pc-acp vvi n2 pc-acp vvi, cc vvi av, cs pn31 vbb p-acp dt j n1;
(27) sermon (DIV2)
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10613
when he bids us pray for our Enemies, to be so bold, as to curse our Friends and our Brethren.
when he bids us pray for our Enemies, to be so bold, as to curse our Friends and our Brothers.
c-crq pns31 vvz pno12 vvi p-acp po12 n2, pc-acp vbi av j, c-acp pc-acp vvi po12 n2 cc po12 n2.
(27) sermon (DIV2)
658
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10614
It is a great and dangerous folly, thus to trifle with our Master, and delude his Precepts;
It is a great and dangerous folly, thus to trifle with our Master, and delude his Precepts;
pn31 vbz dt j cc j n1, av pc-acp vvi p-acp po12 n1, cc vvi po31 n2;
(27) sermon (DIV2)
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10615
and what doe we with these Distinctions, and limitations, and mittigations, but shake Christs Livery off from our backs? and Thrust our selves out of his service? and then Tell me whose servants are we? Quot nascuntur Domini? For this one Master, whose service wee have cast off,
and what do we with these Distinctions, and limitations, and mitigations, but shake Christ Livery off from our backs? and Thrust our selves out of his service? and then Tell me whose Servants Are we? Quot nascuntur Domini? For this one Master, whose service we have cast off,
cc q-crq vdb pns12 p-acp d n2, cc n2, cc n2, cc-acp vvb npg1 n1 a-acp p-acp po12 n2? cc vvb po12 n2 av pp-f po31 n1? cc av vvb pno11 r-crq n2 vbr pns12? fw-la fw-la fw-la? p-acp d crd n1, rg-crq n1 pns12 vhb vvn a-acp,
(27) sermon (DIV2)
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10616
how many Masters and Tyrants doe we serve? servants to the Flesh, to fulfill the lusts thereof;
how many Masters and Tyrants do we serve? Servants to the Flesh, to fulfil the Lustiest thereof;
c-crq d n2 cc n2 vdb pns12 vvi? n2 p-acp dt n1, pc-acp vvi dt n2 av;
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10617
servants to Covetousnesse, which sets us with the Gibeonites to be hewers of wood, and diggers of water, condemnes us to the Mines, and Brick-kiln;
Servants to Covetousness, which sets us with the Gibeonites to be hewers of wood, and diggers of water, condemns us to the Mines, and Brickkiln;
n2 p-acp n1, r-crq vvz pno12 p-acp dt np1 pc-acp vbi n2 pp-f n1, cc n2 pp-f n1, vvz pno12 p-acp dt n2, cc j;
(27) sermon (DIV2)
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10618
servants to Ambition, which will carry thee from step to step, from degree to degree, till thou break thy neck;
Servants to Ambition, which will carry thee from step to step, from degree to degree, till thou break thy neck;
n2 p-acp n1, r-crq vmb vvi pno21 p-acp n1 pc-acp vvi, p-acp n1 p-acp n1, c-acp pns21 vvb po21 n1;
(27) sermon (DIV2)
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10619
servants to pleasure, which like the Egyptian Thieves, will Embrace and strangle thee; and Servants to other men; would that were all;
Servants to pleasure, which like the Egyptian Thieves, will Embrace and strangle thee; and Servants to other men; would that were all;
n2 p-acp n1, r-crq av-j dt jp n2, vmb vvi cc vvi pno21; cc n2 p-acp j-jn n2; vmd d vbdr d;
(27) sermon (DIV2)
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10620
nay, but to other mens wills and Lusts, which change as the winde, now embracing, anon loathing,
nay, but to other men's wills and Lustiest, which change as the wind, now embracing, anon loathing,
uh-x, cc-acp p-acp j-jn ng2 n2 cc n2, r-crq n1 p-acp dt n1, av vvg, av vvg,
(27) sermon (DIV2)
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10621
now ready to joyne with that, which in the twinkling of an eye they fly from;
now ready to join with that, which in the twinkling of an eye they fly from;
av j pc-acp vvi p-acp d, r-crq p-acp dt n-vvg pp-f dt n1 pns32 vvb p-acp;
(27) sermon (DIV2)
658
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10622
et quot rascuntur Domini? How many Masters must thou serve in one man? servants to their Lusts, which are as unsatiable as the Grave;et quot rascuntur Domini? How many Masters must thou serve in one man? Servants to their Lustiest, which Are as unsatiable as the Grave;
fw-la fw-la fw-la fw-la? q-crq d n2 vmb pns21 vvi p-acp crd n1? n2 p-acp po32 n2, r-crq vbr a-acp j c-acp dt j;
(27) sermon (DIV2)
658
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10623
servants unto Error, which is blind;
Servants unto Error, which is blind;
n2 p-acp n1, r-crq vbz j;
(27) sermon (DIV2)
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10624
and to sinne, which is Darkness it self, even mancipia Satanae, the bondslaves of Satan, with Canaans curse upon us, Gen. 9. A servant of servants shall he be.
and to sin, which is Darkness it self, even mancipia Satan, the bondslaves of Satan, with Canaans curse upon us, Gen. 9. A servant of Servants shall he be.
cc p-acp n1, r-crq vbz n1 pn31 n1, av fw-la np1, dt n2 pp-f np1, p-acp njp2 vvi p-acp pno12, np1 crd dt n1 pp-f n2 vmb pns31 vbi.
(27) sermon (DIV2)
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10625
Non sum servus Christi, I am not the servant of Christ, is Anathema Maran-atha, the bitterest Curse that is.Non sum servus Christ, I am not the servant of christ, is Anathema Maranatha, the Bitterest Curse that is.
np1 n1 fw-la fw-la, pns11 vbm xx dt n1 pp-f np1, vbz n1 j, dt js n1 cst vbz.
(27) sermon (DIV2)
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10626
For Conclusion then, Let them who are set apart to lead others in the wayes of Truth and Righteousness, take heed they lead them not in the wayes of Cain, and take from them their spirituall,
For Conclusion then, Let them who Are Set apart to led Others in the ways of Truth and Righteousness, take heed they led them not in the ways of Cain, and take from them their spiritual,
p-acp n1 av, vvb pno32 r-crq vbr vvn av pc-acp vvi n2-jn p-acp dt n2 pp-f n1 cc n1, vvb n1 pns32 vvb pno32 xx p-acp dt n2 pp-f np1, cc vvb p-acp pno32 po32 j,
(27) sermon (DIV2)
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10627
as he did from his Brother his Temporall life.
as he did from his Brother his Temporal life.
c-acp pns31 vdd p-acp po31 n1 po31 j n1.
(27) sermon (DIV2)
659
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10628
Let them who subscribe themselves Your servants in Christ; (In every Epistle thus they write) be carefull to make it good, That their Epistle prove not a Complement, and their subscription, a lye.
Let them who subscribe themselves Your Servants in christ; (In every Epistle thus they write) be careful to make it good, That their Epistle prove not a Compliment, and their subscription, a lie.
vvb pno32 r-crq vvb px32 po22 n2 p-acp np1; (p-acp d n1 av pns32 vvb) vbi j pc-acp vvi pn31 j, cst po32 n1 vvb xx dt n1, cc po32 n1, dt n1.
(27) sermon (DIV2)
659
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10750
and this truth thou maist build upon, nor doth the Church of Rome deny it;
and this truth thou Mayest built upon, nor does the Church of Room deny it;
cc d n1 pns21 vm2 vvi p-acp, ccx vdz dt n1 pp-f vvb vvi pn31;
(28) sermon (DIV2)
668
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10630
who force the word of God, NONLATINALPHABET, to speak in favour of Philip, or any great Potentate, as he was;
who force the word of God,, to speak in favour of Philip, or any great Potentate, as he was;
q-crq n1 dt n1 pp-f np1,, pc-acp vvi p-acp n1 pp-f np1, cc d j n1, c-acp pns31 vbds;
(27) sermon (DIV2)
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10631
let them who make it NONLATINALPHABET, a buskin to be pull'd on, and fit any designe, any enterprize, let them remember what they are call'd,
let them who make it, a buskin to be pulled on, and fit any Design, any enterprise, let them Remember what they Are called,
vvb pno32 r-crq vvb pn31, dt n1 pc-acp vbi vvn a-acp, cc vvi d n1, d n1, vvb pno32 vvi r-crq pns32 vbr vvn,
(27) sermon (DIV2)
659
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and they call themselves the servants of Christ, of that Christ, who will one day call them to an Account,
and they call themselves the Servants of christ, of that christ, who will one day call them to an Account,
cc pns32 vvb px32 dt n2 pp-f np1, pp-f cst np1, r-crq vmb crd n1 vvi pno32 p-acp dt vvb,
(27) sermon (DIV2)
659
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10633
and require the blood of those, who are under their charge, at their Hands;
and require the blood of those, who Are under their charge, At their Hands;
cc vvi dt n1 pp-f d, r-crq vbr p-acp po32 n1, p-acp po32 n2;
(27) sermon (DIV2)
659
Page 379
10634
who shall call upon them as Augustus Caesar did upon Quinctilius Varus; Quinctili Vare, redde legiones.
who shall call upon them as Augustus Caesar did upon Quinctilius Varus; Quinctili Vare, red Legiones.
r-crq vmb vvi p-acp pno32 c-acp np1 np1 vdd p-acp np1 np1; np1 fw-la, j-jn n2.
(27) sermon (DIV2)
659
Page 379
10635
Give an account of your stewardship, where are the Legions;
Give an account of your stewardship, where Are the Legions;
vvb dt n1 pp-f po22 n1, q-crq vbr dt n2;
(27) sermon (DIV2)
659
Page 379
10636
those souls which I committed to your hands? The souls of them you betrayed to the world;
those Souls which I committed to your hands? The Souls of them you betrayed to the world;
d n2 r-crq pns11 vvd p-acp po22 n2? dt n2 pp-f pno32 pn22 vvn p-acp dt n1;
(27) sermon (DIV2)
659
Page 379
10637
and left them Mammonists; the souls of them you betray'd to Pride, & made them Factious;
and left them Mammonists; the Souls of them you betrayed to Pride, & made them Factious;
cc vvd pno32 n2; dt n2 pp-f pno32 pn22 vvn p-acp n1, cc vvd pno32 j;
(27) sermon (DIV2)
659
Page 379
10638
The souls of them you betray'd to discontent, and made them seditious? the souls of them you betray'd to cruelty,
The Souls of them you betrayed to discontent, and made them seditious? the Souls of them you betrayed to cruelty,
dt n2 pp-f pno32 pn22 vvn p-acp n-jn, cc vvd pno32 j? dt n2 pp-f pno32 pn22 vvn p-acp n1,
(27) sermon (DIV2)
659
Page 379
10639
and made them Murderers? Their blood will be upon you, and verily it shall be required of this Generation.
and made them Murderers? Their blood will be upon you, and verily it shall be required of this Generation.
cc vvd pno32 n2? po32 n1 vmb vbi p-acp pn22, cc av-j pn31 vmb vbi vvn pp-f d n1.
(27) sermon (DIV2)
659
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10640
And let them who are Taught, remember, They are hought with a price, and are the servants of Christ, and cleave fast to him,
And let them who Are Taught, Remember, They Are hought with a price, and Are the Servants of christ, and cleave fast to him,
cc vvb pno32 r-crq vbr vvn, vvb, pns32 vbr vvn p-acp dt n1, cc vbr dt n2 pp-f np1, cc vvb av-j p-acp pno31,
(27) sermon (DIV2)
660
Page 379
10641
and not to be drove from him with every wind of Doctrine, not to Judge of the Doctrine by the person,
and not to be drove from him with every wind of Doctrine, not to Judge of the Doctrine by the person,
cc xx pc-acp vbi vvd p-acp pno31 p-acp d n1 pp-f n1, xx pc-acp vvi pp-f dt n1 p-acp dt n1,
(27) sermon (DIV2)
660
Page 380
10642
but to judge of the person by his Doctrine;
but to judge of the person by his Doctrine;
cc-acp pc-acp vvi pp-f dt n1 p-acp po31 n1;
(27) sermon (DIV2)
660
Page 380
10643
for in Christianity saith Saint Hierom, Non multum differt decipere, & decipi, there is no great difference between these two, To take a cheat, or to offer one;
for in Christianity Says Saint Hieronymus, Non multum Differt decipere, & decipi, there is no great difference between these two, To take a cheat, or to offer one;
c-acp p-acp np1 vvz n1 np1, fw-fr fw-la vvn fw-la, cc fw-la, a-acp vbz dx j n1 p-acp d crd, pc-acp vvi dt n1, cc pc-acp vvi pi;
(27) sermon (DIV2)
660
Page 380
10644
for both are deceived, and both perish;
for both Are deceived, and both perish;
p-acp d vbr vvn, cc av-d vvi;
(27) sermon (DIV2)
660
Page 380
10645
The one comes with a vaile, the other is willing to draw it over his face, The one puts out his eyes,
The one comes with a veil, the other is willing to draw it over his face, The one puts out his eyes,
dt pi vvz p-acp dt n1, dt n-jn vbz j pc-acp vvi pn31 p-acp po31 n1, dt pi vvz av po31 n2,
(27) sermon (DIV2)
660
Page 380
10646
and the other is willing to be blind, and both rejoyce at the work, both cry, so so, Thus we would have it.
and the other is willing to be blind, and both rejoice At the work, both cry, so so, Thus we would have it.
cc dt n-jn vbz j pc-acp vbi j, cc av-d vvi p-acp dt n1, d n1, av av, av pns12 vmd vhi pn31.
(27) sermon (DIV2)
660
Page 380
10647
When we see so many, so diffident in all things, but that which should fitt them for happinesse, taking nothing upon Trust, but the Doctrines of men:
When we see so many, so diffident in all things, but that which should fit them for happiness, taking nothing upon Trust, but the Doctrines of men:
c-crq pns12 vvb av d, av j p-acp d n2, cc-acp cst r-crq vmd n1 pno32 p-acp n1, vvg pix p-acp n1, cc-acp dt n2 pp-f n2:
(27) sermon (DIV2)
660
Page 380
10648
when we shall see them have mens persons in Admiration, and their eyes dazle at every Mushrome in Divinity, that grows up in a Night;
when we shall see them have men's Persons in Admiration, and their eyes dazzle At every Mushroom in Divinity, that grows up in a Night;
c-crq pns12 vmb vvi pno32 vhi ng2 n2 p-acp n1, cc po32 n2 vvi p-acp d n1 p-acp n1, cst vvz a-acp p-acp dt n1;
(27) sermon (DIV2)
660
Page 380
10649
when we shall see them Debauch their reason, and deliver up their understandings and wills to a Face, to a voice, to the Gesture,
when we shall see them Debauch their reason, and deliver up their understandings and wills to a Face, to a voice, to the Gesture,
c-crq pns12 vmb vvi pno32 vvi po32 n1, cc vvi a-acp po32 n2 cc n2 p-acp dt n1, p-acp dt n1, p-acp dt n1,
(27) sermon (DIV2)
660
Page 380
10767
yet if it be interpreted, it will spread and be as large as heaven it self,
yet if it be interpreted, it will spread and be as large as heaven it self,
av cs pn31 vbb vvn, pn31 vmb vvi cc vbi a-acp j c-acp n1 pn31 n1,
(28) sermon (DIV2)
669
Page 395
10650
and Behaviour, and sleight of men, when every empty cloud that comes towards them shall be taken for heaven,
and Behaviour, and sleight of men, when every empty cloud that comes towards them shall be taken for heaven,
cc n1, cc n1 pp-f n2, c-crq d j n1 cst vvz p-acp pno32 vmb vbi vvn p-acp n1,
(27) sermon (DIV2)
660
Page 380
10651
and he that speaks not so much reason as Balaams Asse, shall be received for a Prophet;
and he that speaks not so much reason as Balaams Ass, shall be received for a Prophet;
cc pns31 cst vvz xx av av-d n1 c-acp npg1 n1, vmb vbi vvn p-acp dt n1;
(27) sermon (DIV2)
660
Page 380
10652
when men are so enclined, so ready, so ambitious to be deceived, we need not wonder to see so many Blind Bartimeus's in our streets, that Grope at noone-day,
when men Are so inclined, so ready, so ambitious to be deceived, we need not wonder to see so many Blind Bartimaeus's in our streets, that Grope At noonday,
c-crq n2 vbr av vvd, av j, av j pc-acp vbi vvn, pns12 vvb xx vvb pc-acp vvi av d j npg1 p-acp po12 n2, cst vvb p-acp n1,
(27) sermon (DIV2)
660
Page 380
10653
and stumble at every straw, That blindness is happened to Israel, That Truth is become a Monster,
and Stumble At every straw, That blindness is happened to Israel, That Truth is become a Monster,
cc vvi p-acp d n1, cst n1 vbz vvn p-acp np1, cst n1 vbz vvn dt n1,
(27) sermon (DIV2)
660
Page 380
10654
and error a Saint, we need not wonder that the Pharisees have more Disciples then Christ.
and error a Saint, we need not wonder that the Pharisees have more Disciples then christ.
cc n1 dt n1, pns12 vvb xx vvi cst dt np2 vhb dc n2 cs np1.
(27) sermon (DIV2)
660
Page 380
10655
Men and Brethren, what should I say? why should you desire to be pleased? if we thus please you, we damne you:
Men and Brothers, what should I say? why should you desire to be pleased? if we thus please you, we damn you:
np1 cc n2, r-crq vmd pns11 vvi? q-crq vmd pn22 vvi pc-acp vbi vvn? cs pns12 av vvb pn22, pns12 vvb pn22:
(27) sermon (DIV2)
660
Page 380
10656
why should we study to please you? if we study to please you, we damne our selves.
why should we study to please you? if we study to please you, we damn our selves.
q-crq vmd pns12 vvi pc-acp vvi pn22? cs pns12 vvb pc-acp vvi pn22, pns12 vvb po12 n2.
(27) sermon (DIV2)
660
Page 380
10657
'Tis not your Favour, your Applause which we affect, we know well enough, out of what Treasury those windes come, and how uncertainly they blow;
It's not your Favour, your Applause which we affect, we know well enough, out of what Treasury those winds come, and how uncertainly they blow;
pn31|vbz xx po22 n1, po22 n1 r-crq pns12 vvb, pns12 vvb av av-d, av pp-f r-crq n1 d n2 vvb, cc c-crq av-j pns32 vvb;
(27) sermon (DIV2)
660
Page 380
10658
one applause of Conscience is worth all the Triumphs in the World. Bring then the Ballance of the Sanctuary, The Touch-stone of the Scripture;
one applause of Conscience is worth all the Triumphos in the World. Bring then the Balance of the Sanctuary, The Touchstone of the Scripture;
crd n1 pp-f n1 vbz j d dt n2 p-acp dt n1. vvb av dt n1 pp-f dt n1, dt n1 pp-f dt n1;
(27) sermon (DIV2)
660
Page 380
10659
If our Doctrine be not minus Habens, be not light, but full weight;
If our Doctrine be not minus Habens, be not Light, but full weight;
cs po12 n1 vbb xx fw-la fw-la, vbb xx j, cc-acp j n1;
(27) sermon (DIV2)
660
Page 380
10660
If it be not Refuse Silver, but current Coine, and beare no other Image, but of the King of Kings,
If it be not Refuse Silver, but current Coin, and bear no other Image, but of the King of Kings,
cs pn31 vbb xx n1 n1, cc-acp n1 vvb, cc vvb dx j-jn n1, cc-acp pp-f dt n1 pp-f n2,
(27) sermon (DIV2)
660
Page 380
10661
even for the Truths sake, for our common Masters sake, whose servants we are, lay aside all malice,
even for the Truths sake, for our Common Masters sake, whose Servants we Are, lay aside all malice,
av p-acp dt ng1 n1, p-acp po12 j ng1 n1, rg-crq n2 pns12 vbr, vvb av d n1,
(27) sermon (DIV2)
660
Page 380
10662
and guile, and Hypocrisy, and receive it, That you may grow thereby;
and guile, and Hypocrisy, and receive it, That you may grow thereby;
cc n1, cc n1, cc vvi pn31, cst pn22 vmb vvi av;
(27) sermon (DIV2)
660
Page 380
10663
but if nothing yet be Truth, which doth not please you, then what shall we say? but even tell you another Truth, vero verius, most true it is, you will not heare the Truth.
but if nothing yet be Truth, which does not please you, then what shall we say? but even tell you Another Truth, vero Various, most true it is, you will not hear the Truth.
cc-acp cs pix av vbb n1, r-crq vdz xx vvi pn22, av q-crq vmb pns12 vvi? cc-acp av vvb pn22 j-jn n1, fw-la fw-la, av-ds j pn31 vbz, pn22 vmb xx vvi dt n1.
(27) sermon (DIV2)
660
Page 380
10664
And therefore in the last place;
And Therefore in the last place;
cc av p-acp dt ord n1;
(27) sermon (DIV2)
661
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10665
Let us all, both Teachers and Hearers, purge out this evill Humour of pleasing, and being pleas'd, Let us all, both Teachers and Hearers, purge out this evil Humour of pleasing, and being pleased,
vvb pno12 d, d n2 cc n2, vvb av d j-jn n1 pp-f vvg, cc vbg vvn,
(27) sermon (DIV2)
661
Page 380
10666
and let us, as the Apostle exhorts, Consider one another, to provoke unto love, and Good works;
and let us, as the Apostle exhorts, Consider one Another, to provoke unto love, and Good works;
cc vvb pno12, c-acp dt n1 vvz, vvb pi j-jn, pc-acp vvi p-acp n1, cc j n2;
(27) sermon (DIV2)
661
Page 380
10667
Let us speak Truth, every one to his Neighbour; For we are members one of another. Let us speak Truth, every one to his Neighbour; For we Are members one of Another.
vvb pno12 vvi n1, d pi p-acp po31 n1; c-acp pns12 vbr n2 pi pp-f n-jn.
(27) sermon (DIV2)
661
Page 380
10668
This is the true and surest Method of pleasing one another;
This is the true and Surest Method of pleasing one Another;
d vbz dt j cc js n1 pp-f vvg pi j-jn;
(27) sermon (DIV2)
661
Page 380
10669
for Flattery, like the Bee, carries Honey in its mouth, but hath a sting in its Tayle;
for Flattery, like the Bee, carries Honey in its Mouth, but hath a sting in its Tail;
p-acp n1, av-j dt n1, vvz n1 p-acp po31 n1, cc-acp vhz dt n1 p-acp po31 n1;
(27) sermon (DIV2)
661
Page 381
10670
but Truth is sharp and bitter at first, but at last more pleasant then Manna; He that would seale up thy lips for the Truth, which thou speakst, will at last kisse those lips,
but Truth is sharp and bitter At First, but At last more pleasant then Manna; He that would seal up thy lips for the Truth, which thou Speakest, will At last kiss those lips,
cc-acp n1 vbz j cc j p-acp ord, cc-acp p-acp ord av-dc j cs n1; pns31 cst vmd vvi a-acp po21 n2 p-acp dt n1, r-crq pns21 vv2, vmb p-acp ord vvi d n2,
(27) sermon (DIV2)
661
Page 381
10671
and Blesse God in the Day of his Visitation.
and Bless God in the Day of his Visitation.
cc vvb np1 p-acp dt n1 pp-f po31 n1.
(27) sermon (DIV2)
661
Page 381
10672
And this if we doe, we shall please one another NONLATINALPHABET, to Edification, and not unto ruine;
And this if we do, we shall please one Another, to Edification, and not unto ruin;
cc d cs pns12 vdb, pns12 vmb vvi pi j-jn, p-acp n1, cc xx p-acp n1;
(27) sermon (DIV2)
661
Page 381
10673
And thus all shall be pleased, the Physitian, that he hath his Intent, and the Patient in his Health, The strong shall be pleas'd in the weak, and the weak in the strong, The wise in the Ignorant,
And thus all shall be pleased, the physician, that he hath his Intent, and the Patient in his Health, The strong shall be pleased in the weak, and the weak in the strong, The wise in the Ignorant,
cc av d vmb vbi vvn, dt n1, cst pns31 vhz po31 n1, cc dt j p-acp po31 n1, dt j vmb vbi vvn p-acp dt j, cc dt j p-acp dt j, dt j p-acp dt j,
(27) sermon (DIV2)
661
Page 381
10674
and the Ignorant in the wise, and Christ shall be well pleas'd to see Brethren thus walk together in Unity, strengthning and inciting one another in the wayes of Righteousnesse,
and the Ignorant in the wise, and christ shall be well pleased to see Brothers thus walk together in Unity, strengthening and inciting one Another in the ways of Righteousness,
cc dt j p-acp dt j, cc np1 vmb vbi av vvn pc-acp vvi n2 av vvi av p-acp n1, vvg cc vvg pi j-jn p-acp dt n2 pp-f n1,
(27) sermon (DIV2)
661
Page 381
10675
and when we have thus walkt hand in hand together to our journeys End, shall admit us into his presence, where there is fulnesse of joy and pleasures for evermore.
and when we have thus walked hand in hand together to our journeys End, shall admit us into his presence, where there is fullness of joy and pleasures for evermore.
cc c-crq pns12 vhb av vvd n1 p-acp n1 av p-acp po12 n2 vvb, vmb vvi pno12 p-acp po31 n1, c-crq pc-acp vbz n1 pp-f n1 cc n2 p-acp av.
(27) sermon (DIV2)
661
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10676
blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE THE EIGHTEENTH SERMON.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE THE EIGHTEENTH SERMON.
n1 cc j n1 pp-f n2 pp-f np1 cc np1 fw-fr • … sy fw-la fw-fr zz fw-fr dt ord n1.
(28) sermon (DIV2)
662
Page 391
10677
BEING A PREPARATION TO THE HOLY COMMUNION. 1 COR. 11.25. This doe ye, as oft as you drink it, in remembrance of me.
BEING A PREPARATION TO THE HOLY COMMUNION. 1 COR. 11.25. This do you, as oft as you drink it, in remembrance of me.
vbg p-acp n1 p-acp dt j n1. vvn fw-la. crd. d vdb pn22, c-acp av c-acp pn22 vvb pn31, p-acp n1 pp-f pno11.
(28) sermon (DIV2)
662
Page 391
10678
THat which is made to degenerate from its first institution, is so much the worse, by how much the better it would have been,
THat which is made to degenerate from its First Institution, is so much the Worse, by how much the better it would have been,
cst r-crq vbz vvn pc-acp vvi p-acp po31 ord n1, vbz av av-d dt av-jc, p-acp c-crq av-d dt jc pn31 vmd vhi vbn,
(28) sermon (DIV2)
664
Page 391
10679
if it had been levell'd and carried on to that end for which it was ordained:
if it had been leveled and carried on to that end for which it was ordained:
cs pn31 vhd vbn vvn cc vvn a-acp p-acp d n1 p-acp r-crq pn31 vbds vvn:
(28) sermon (DIV2)
664
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10680
the truth of which is plain and visible, as in many others, so in this great businesse of the Administration of the Lords Supper, which in its right and proper use might have been as physick to purge,
the truth of which is plain and visible, as in many Others, so in this great business of the Administration of the lords Supper, which in its right and proper use might have been as physic to purge,
dt n1 pp-f r-crq vbz j cc j, c-acp p-acp d n2-jn, av p-acp d j n1 pp-f dt n1 pp-f dt n2 n1, r-crq p-acp po31 j-jn cc j n1 vmd vhi vbn p-acp n1 pc-acp vvi,
(28) sermon (DIV2)
664
Page 391
10681
and as manna to feed the soul to eternall life;
and as manna to feed the soul to Eternal life;
cc p-acp n1 pc-acp vvi dt n1 p-acp j n1;
(28) sermon (DIV2)
664
Page 391
10682
but being either raised higher, or brought lower than it self, either made more than it is, or lesse than it is;
but being either raised higher, or brought lower than it self, either made more than it is, or less than it is;
cc-acp vbg av-d vvn av-jc, cc vvd jc cs pn31 n1, av-d vvn n1 cs pn31 vbz, cc av-dc cs pn31 vbz;
(28) sermon (DIV2)
664
Page 392
10683
either made miraculous or nothing, hath become fatall and destructive, and hath left most men guilty of the Body and Blood of the Lord.
either made miraculous or nothing, hath become fatal and destructive, and hath left most men guilty of the Body and Blood of the Lord.
d vvd j cc pix, vhz vvn j cc j, cc vhz vvn ds n2 j pp-f dt n1 cc n1 pp-f dt n1.
(28) sermon (DIV2)
664
Page 392
10684
For some we see, have quite changed and perverted the Ordinance of Christ, scarce left any shadow or sign of its first institution;
For Some we see, have quite changed and perverted the Ordinance of christ, scarce left any shadow or Signen of its First Institution;
p-acp d pns12 vvb, vhb av vvn cc vvn dt n1 pp-f np1, av-j vvn d n1 cc n1 pp-f po31 ord n1;
(28) sermon (DIV2)
664
Page 392
10685
have made of a Supper for the living a Sacrifice for the dead, turned the Minister into a sacrificing Priest, Bread and Wine into very Flesh and Blood, and Bones;
have made of a Supper for the living a Sacrifice for the dead, turned the Minister into a sacrificing Priest, Bred and Wine into very Flesh and Blood, and Bones;
vhb vvn pp-f dt n1 p-acp dt j-vvg dt n1 p-acp dt j, vvd dt n1 p-acp dt j-vvg n1, n1 cc n1 p-acp j n1 cc n1, cc n2;
(28) sermon (DIV2)
664
Page 392
10686
the remembrance of Christs Death into the adoration of the outward Elements;
the remembrance of Christ Death into the adoration of the outward Elements;
dt n1 pp-f npg1 n1 p-acp dt n1 pp-f dt j n2;
(28) sermon (DIV2)
664
Page 392
10687
have written books, filled many volumes in setting out the miraculous vertue it hath, of which we may say as Pliny did of the writings of those magicall Physicians, that they have been published non sine contemptu & irrisu generis humani, not without a kind of contempt,
have written books, filled many volumes in setting out the miraculous virtue it hath, of which we may say as pliny did of the writings of those magical Physicians, that they have been published non sine contemptu & irrisu Generis Humani, not without a kind of contempt,
vhb vvn n2, vvd d n2 p-acp vvg av dt j n1 pn31 vhz, pp-f r-crq pns12 vmb vvi p-acp np1 vdd pp-f dt n2 pp-f d j n2, cst pns32 vhb vbn vvn fw-la fw-la fw-la cc fw-la fw-la fw-la, xx p-acp dt n1 pp-f n1,
(28) sermon (DIV2)
664
Page 392
10688
and in derision of all the world, as if there breathed not in it any,
and in derision of all the world, as if there breathed not in it any,
cc p-acp n1 pp-f d dt n1, c-acp cs a-acp vvd xx p-acp pn31 d,
(28) sermon (DIV2)
664
Page 392
10689
but such who were either so bruitish as not to know, or such fools as to believe whatsoever fell from the pen of such idle dreamers.
but such who were either so brutish as not to know, or such Fools as to believe whatsoever fell from the pen of such idle dreamers.
cc-acp d r-crq vbdr av-d av j c-acp xx pc-acp vvi, cc d n2 c-acp pc-acp vvi r-crq vvd p-acp dt n1 pp-f d j n2.
(28) sermon (DIV2)
664
Page 392
10690
Others have fell short, have been more coldly affected, and have lost themselves in a strange indifferency,
Others have fell short, have been more coldly affected, and have lost themselves in a strange indifferency,
ng2-jn vhb vvd j, vhb vbn av-dc av-jn vvn, cc vhb vvn px32 p-acp dt j n1,
(28) sermon (DIV2)
664
Page 392
10691
as not fully resolved whether it be an institution that binds or no;
as not Fully resolved whither it be an Institution that binds or no;
c-acp xx av-j vvn cs pn31 vbb dt n1 cst vvz cc av-dx;
(28) sermon (DIV2)
664
Page 392
10692
and look upon it rather as an invention of man, than the word and command of Christ.
and look upon it rather as an invention of man, than the word and command of christ.
cc vvb p-acp pn31 av-c p-acp dt n1 pp-f n1, cs dt n1 cc n1 pp-f np1.
(28) sermon (DIV2)
664
Page 392
10693
Others run far enough from Superstition, as they think, and are great enemies to Popery,
Others run Far enough from Superstition, as they think, and Are great enemies to Popery,
ng2-jn vvb av-j av-d p-acp n1, c-acp pns32 vvb, cc vbr j n2 p-acp n1,
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and yet unawares carry a Pope with them in their belly, lean too much to the opus operatum, to the bare outward action, think what they will not say, that if they come to the Feast, it is not much materiall what garment they come in, that the outward elements are of vertue to sanctifie the Profaner himself;
and yet unawares carry a Pope with them in their belly, lean too much to the opus operatum, to the bore outward actium, think what they will not say, that if they come to the Feast, it is not much material what garment they come in, that the outward elements Are of virtue to sanctify the Profaner himself;
cc av av-j vvi dt n1 p-acp pno32 p-acp po32 n1, j av av-d p-acp dt fw-la fw-la, p-acp dt j j n1, vvb r-crq pns32 vmb xx vvi, cst cs pns32 vvb p-acp dt n1, pn31 vbz xx d n-jn r-crq n1 pns32 vvb p-acp, cst dt j n2 vbr pp-f n1 pc-acp vvi dt n1 px31;
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that though they have been haters of God, yet they may come to his Table;
that though they have been haters of God, yet they may come to his Table;
cst cs pns32 vhb vbn n2 pp-f np1, av pns32 vmb vvi p-acp po31 n1;
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though they have crucified Christ, yet here they may taste and see how gracious he is.
though they have Crucified christ, yet Here they may taste and see how gracious he is.
cs pns32 vhb vvn np1, av av pns32 vmb vvi cc vvi c-crq j pns31 vbz.
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These extreams have men run upon, whilest they did neglect the plain and easie rule by which they were to walk;
These extremes have men run upon, whilst they did neglect the plain and easy Rule by which they were to walk;
d n2-jn vhb n2 vvn p-acp, cs pns32 vdd vvi dt j cc j n1 p-acp r-crq pns32 vbdr pc-acp vvi;
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the one upon the rock of Superstition, the other, as it falls out most commonly, not onely from the errour which they were afraid of,
the one upon the rock of Superstition, the other, as it falls out most commonly, not only from the error which they were afraid of,
dt pi p-acp dt n1 pp-f n1, dt n-jn, c-acp pn31 vvz av av-ds av-j, xx av-j p-acp dt n1 r-crq pns32 vbdr j pp-f,
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but from the truth it self, which should be set up in its place;
but from the truth it self, which should be Set up in its place;
cc-acp p-acp dt n1 pn31 n1, r-crq vmd vbi vvn a-acp p-acp po31 n1;
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we see at the first institution almost, and when this blessed Table was as it were first spread, that many abuses crept in to poyson the feast, some by factiousnesse, others by partiality,
we see At the First Institution almost, and when this blessed Table was as it were First spread, that many Abuses crept in to poison the feast, Some by factiousness, Others by partiality,
pns12 vvb p-acp dt ord n1 av, cc c-crq d j-vvn n1 vbds c-acp pn31 vbdr ord vvn, cst d n2 vvn p-acp pc-acp vvi dt n1, d p-acp n1, n2-jn p-acp n1,
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and some by drunkennesse, v. 21. prophaned it, did come and sit down, and eat and drink,
and Some by Drunkenness, v. 21. Profaned it, did come and fit down, and eat and drink,
cc d p-acp n1, n1 crd vvn pn31, vdd vvi cc vvi a-acp, cc vvi cc vvi,
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but to their punishment and damnation, saith S. Paul: and therefore having laid open their grosse errours and prophanations, having set their irregularities in order before them, he prescribes the remedy,
but to their punishment and damnation, Says S. Paul: and Therefore having laid open their gross errors and profanations, having Set their irregularities in order before them, he prescribes the remedy,
cc-acp p-acp po32 n1 cc n1, vvz n1 np1: cc av vhg vvn av-j po32 j n2 cc n2, vhg vvn po32 n2 p-acp n1 p-acp pno32, pns31 vvz dt n1,
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and calls them back to the first institution, and the example of Christ himself, v. 23, 24. First he shewes the manner of Christs institution, He took the bread, and gave thanks, brake it, and gave it them:
and calls them back to the First Institution, and the Exampl of christ himself, v. 23, 24. First he shows the manner of Christ Institution, He took the bred, and gave thanks, brake it, and gave it them:
cc vvz pno32 av p-acp dt ord n1, cc dt n1 pp-f np1 px31, n1 crd, crd ord pns31 vvz dt n1 pp-f npg1 n1, pns31 vvd dt n1, cc vvd n2, vvd pn31, cc vvd pn31 pno32:
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Secondly, The mystery signified thereby: The breaking of the Bread, and pouring out of the Wine, representing the brusing of his Body,
Secondly, The mystery signified thereby: The breaking of the Bred, and pouring out of the Wine, representing the bruising of his Body,
ord, dt n1 vvd av: dt n-vvg pp-f dt n1, cc vvg av pp-f dt n1, vvg dt vvg pp-f po31 n1,
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and shedding of his Blood for the remission of sins; and last of all, the end of this institution, and of this celebration of the Lords Supper, in the words of my Text;
and shedding of his Blood for the remission of Sins; and last of all, the end of this Institution, and of this celebration of the lords Supper, in the words of my Text;
cc vvg pp-f po31 n1 p-acp dt n1 pp-f n2; cc ord pp-f d, dt n1 pp-f d n1, cc pp-f d n1 pp-f dt n2 n1, p-acp dt n2 pp-f po11 n1;
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This doe, as oft as you do it, in remembrance of me. This do, as oft as you do it, in remembrance of me.
d vdb, c-acp av c-acp pn22 vdb pn31, p-acp n1 pp-f pno11.
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Which words I read to you as S. Pauls, but indeed they are Christs, delivered by him,
Which words I read to you as S. Paul's, but indeed they Are Christ, Delivered by him,
r-crq n2 pns11 vvb p-acp pn22 p-acp n1 npg1, p-acp av pns32 vbr npg1, vvn p-acp pno31,
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and received from Christ, as he tells us, v. 23. In which you may behold his love streaming forth,
and received from christ, as he tells us, v. 23. In which you may behold his love streaming forth,
cc vvd p-acp np1, c-acp pns31 vvz pno12, n1 crd p-acp r-crq pn22 vmb vvi po31 n1 vvg av,
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for not content once to dye for us, he will appear unto us as a crucified Saviour to the end of the world,
for not content once to die for us, he will appear unto us as a Crucified Saviour to the end of the world,
c-acp xx j a-acp pc-acp vvi p-acp pno12, pns31 vmb vvi p-acp pno12 p-acp dt vvn n1 p-acp dt n1 pp-f dt n1,
(28) sermon (DIV2)
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and calls upon us to look upon him and remember him, whom our sins have pierced;
and calls upon us to look upon him and Remember him, whom our Sins have pierced;
cc vvz p-acp pno12 pc-acp vvi p-acp pno31 cc vvb pno31, ro-crq po12 n2 vhb vvn;
(28) sermon (DIV2)
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presents himself unto us in these outward elements of Bread and Wine, and in the breaking of the one,
presents himself unto us in these outward elements of Bred and Wine, and in the breaking of the one,
vvz px31 p-acp pno12 p-acp d j n2 pp-f n1 cc n1, cc p-acp dt n-vvg pp-f dt crd,
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and pouring out of the other is evidently set forth before our eyes, and even crucified amongst us,
and pouring out of the other is evidently Set forth before our eyes, and even Crucified among us,
cc vvg av pp-f dt n-jn vbz av-j vvn av p-acp po12 n2, cc av vvd p-acp pno12,
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as S. Paul speaks, Gal. 3.1.
as S. Paul speaks, Gal. 3.1.
c-acp np1 np1 vvz, np1 crd.
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thus condescending and applying himself to our infirmities, that he may heal us of our sins,
thus condescending and applying himself to our infirmities, that he may heal us of our Sins,
av vvg cc vvg px31 p-acp po12 n2, cst pns31 vmb vvi pno12 pp-f po12 n2,
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and make and keep us a peculiar people to himself.
and make and keep us a peculiar people to himself.
cc vvi cc vvb pno12 dt j n1 p-acp px31.
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And since the words are his, we must in the first place, look up and hearken to him who breaths forth this love;
And since the words Are his, we must in the First place, look up and harken to him who breathes forth this love;
cc p-acp dt n2 vbr png31, pns12 vmb p-acp dt ord n1, vvb a-acp cc vvi p-acp pno31 r-crq n2 av d n1;
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secondly, consider what task his love hath set us, what we are to do; thirdly, ex praescripto agere, since it is an injunction, whose every accent is love, doe it after that form which he hath set down,secondly, Consider what task his love hath Set us, what we Are to do; Thirdly, ex praescripto agere, since it is an injunction, whose every accent is love, do it After that from which he hath Set down,
ord, vvb r-crq n1 po31 n1 vhz vvn pno12, r-crq pns12 vbr pc-acp vdi; ord, fw-la av-an n1, c-acp pn31 vbz dt n1, rg-crq d n1 vbz n1, vdb pn31 p-acp d n1 r-crq pns31 vhz vvn a-acp,
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after the manner which he hath prescribed: So the parts are four; First, the Author of the Institution:
After the manner which he hath prescribed: So the parts Are four; First, the Author of the Institution:
p-acp dt n1 r-crq pns31 vhz vvn: av dt n2 vbr crd; ord, dt n1 pp-f dt n1:
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Secondly, the duty enjoyned, to do this: Thirdly, to do it often: Lastly, the end of the Institution, or the manner how we must do it;Secondly, the duty enjoined, to do this: Thirdly, to do it often: Lastly, the end of the Institution, or the manner how we must do it;
ord, dt n1 vvd, pc-acp vdi d: ord, pc-acp vdi pn31 av: ord, dt n1 pp-f dt n1, cc dt n1 c-crq pns12 vmb vdi pn31;
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we must do it in remembrance of him, i.e. of all those benefits, and graces,
we must do it in remembrance of him, i.e. of all those benefits, and graces,
pns12 vmb vdi pn31 p-acp n1 pp-f pno31, n1 pp-f d d n2, cc n2,
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and promises which flowed with his blood from his very heart, which was sick with love;
and promises which flowed with his blood from his very heart, which was sick with love;
cc n2 r-crq vvd p-acp po31 n1 p-acp po31 j n1, r-crq vbds j p-acp n1;
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and with these we shall exercise your Christian devotion at this time. And first, we must look upon the Author of the Institution;
and with these we shall exercise your Christian devotion At this time. And First, we must look upon the Author of the Institution;
cc p-acp d pns12 vmb vvi po22 njp n1 p-acp d n1. cc ord, pns12 vmb vvi p-acp dt n1 pp-f dt n1;
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for in every action we do, it is good to know by what authority we do it;
for in every actium we do, it is good to know by what Authority we do it;
c-acp p-acp d n1 pns12 vdb, pn31 vbz j pc-acp vvi p-acp r-crq n1 pns12 vdb pn31;
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and this is the very order of nature, saith S. Austin, ut rationem praecedat autoritas, that Authority should go before and have the preheminence of Reason, that where Reason is weak, Authority may come in as a supply to strengthen and settle it.
and this is the very order of nature, Says S. Austin, ut rationem praecedat autoritas, that authority should go before and have the pre-eminence of Reason, that where Reason is weak, authority may come in as a supply to strengthen and settle it.
cc d vbz dt j n1 pp-f n1, vvz n1 np1, fw-la fw-la fw-la fw-la, cst n1 vmd vvi a-acp cc vhb dt n1 pp-f n1, cst c-crq n1 vbz j, n1 vmb vvi p-acp c-acp dt n1 pc-acp vvi cc vvi pn31.
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For what can Reason see in Bread and Wine to quicken or raise a soul? what is Bread to a wounded spirit,
For what can Reason see in Bred and Wine to quicken or raise a soul? what is Bred to a wounded Spirit,
p-acp q-crq vmb n1 vvi p-acp n1 cc n1 pc-acp vvi cc vvi dt n1? q-crq vbz n1 p-acp dt j-vvn n1,
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10727
or Wine to a sick soul? For neither if we eat are we the better, the more accepted,
or Wine to a sick soul? For neither if we eat Are we the better, the more accepted,
cc n1 p-acp dt j n1? p-acp d cs pns12 vvb vbr pns12 dt jc, dt av-dc vvn,
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nor if we eat not, are we the worse, saith S. Paul: 'Tis true, the outward elements are indifferent in themselves,nor if we eat not, Are we the Worse, Says S. Paul: It's true, the outward elements Are indifferent in themselves,
ccx cs pns12 vvb xx, vbr pns12 dt jc, vvz n1 np1: pn31|vbz j, dt j n2 vbr j p-acp px32,
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but authority changes, & even transelements them, gives them vertue & efficacy, a commanding power, even the force of a Law.
but Authority changes, & even transelements them, gives them virtue & efficacy, a commanding power, even the force of a Law.
cc-acp n1 vvz, cc av vvz pno32, vvz pno32 n1 cc n1, dt j-vvg n1, av dt n1 pp-f dt n1.
(28) sermon (DIV2)
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and this that thou seest, shall witnesse between thee and me.
and this that thou See, shall witness between thee and me.
cc d cst pns21 vv2, vmb vvi p-acp pno21 cc pno11.
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He that put vertue into the clay & spittle to cure a bodily eye, may do the same to bread and wine to heal our spiritual blindness;
He that put virtue into the clay & spittle to cure a bodily eye, may do the same to bred and wine to heal our spiritual blindness;
pns31 cst vvd n1 p-acp dt n1 cc n1 pc-acp vvi dt j n1, vmb vdi dt d p-acp n1 cc n1 pc-acp vvi po12 j n1;
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he that made them a staff to our body, may make them also a prop to our souls, when they droop and sink;
he that made them a staff to our body, may make them also a prop to our Souls, when they droop and sink;
pns31 cst vvd pno32 dt n1 p-acp po12 n1, vmb vvi pno32 av dt n1 p-acp po12 n2, c-crq pns32 vvb cc vvi;
(28) sermon (DIV2)
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10732
and then if he say, this do ye, though our reason should be at a stand,
and then if he say, this do you, though our reason should be At a stand,
cc av cs pns31 vvb, d vdb pn22, cs po12 n1 vmd vbi p-acp dt n1,
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and boggle at it, as at a thing which holds no proportion with a soul, yet we must do it, because he sayes it.
and boggle At it, as At a thing which holds no proportion with a soul, yet we must do it, Because he Says it.
cc vvb p-acp pn31, c-acp p-acp dt n1 r-crq vvz dx n1 p-acp dt n1, av pns12 vmb vdb pn31, c-acp pns31 vvz pn31.
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It may be said, Is not his word sufficient, which is able to save our souls? is it not enough for me to beat down my body, to pour forth my prayers, to crucifie my flesh? No:
It may be said, Is not his word sufficient, which is able to save our Souls? is it not enough for me to beatrice down my body, to pour forth my Prayers, to crucify my Flesh? No:
pn31 vmb vbi vvn, vbz xx po31 n1 j, r-crq vbz j pc-acp vvi po12 n2? vbz pn31 xx av-d p-acp pno11 pc-acp vvi a-acp po11 n1, pc-acp vvi av po11 n2, pc-acp vvi po11 n1? uh-dx:
(28) sermon (DIV2)
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10735
nothing is sufficient but what the authority of Christ hath made so; nescit judicare, quisquis didicit perfectè obedire is true in matters of this nature;
nothing is sufficient but what the Authority of christ hath made so; nescit judicare, quisquis Didicat perfectè Obedire is true in matters of this nature;
pix vbz j p-acp r-crq dt n1 pp-f np1 vhz vvn av; fw-la fw-la, fw-la fw-la fw-la vvi vbz j p-acp n2 pp-f d n1;
(28) sermon (DIV2)
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10736
we have no judgement of our own, our wisdome is to obey, and let him alone to judge what is fit, who alone hath power to command.
we have no judgement of our own, our Wisdom is to obey, and let him alone to judge what is fit, who alone hath power to command.
pns12 vhb dx n1 pp-f po12 d, po12 n1 vbz pc-acp vvi, cc vvb pno31 av-j pc-acp vvi r-crq vbz j, r-crq av-j vhz n1 pc-acp vvi.
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10737
Authority must not be disputed with, nor can it hear why should I do this? for such a question denies it to be authority;
authority must not be disputed with, nor can it hear why should I do this? for such a question Denies it to be Authority;
n1 vmb xx vbi vvn p-acp, ccx vmb pn31 vvi c-crq vmd pns11 vdi d? p-acp d dt n1 vvz pn31 pc-acp vbi n1;
(28) sermon (DIV2)
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10738
if it were possible that God, to try our obedience, should bid us sow the rocks,
if it were possible that God, to try our Obedience, should bid us sow the Rocks,
cs pn31 vbdr j cst np1, pc-acp vvi po12 n1, vmd vvi pno12 vvi dt n2,
(28) sermon (DIV2)
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10739
or water a dry stick, or teach a language which we do not know (as the Jesuits do their Novices) a necessity would lie upon us,
or water a dry stick, or teach a language which we do not know (as the Jesuits do their novices) a necessity would lie upon us,
cc vvi dt j n1, cc vvi dt n1 r-crq pns12 vdb xx vvi (c-acp dt np2 vdb po32 n2) dt n1 vmd vvi p-acp pno12,
(28) sermon (DIV2)
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10740
and woe unto us, if we did it not; how much rather then should we obey, when he commands for our advantage;
and woe unto us, if we did it not; how much rather then should we obey, when he commands for our advantage;
cc n1 p-acp pno12, cs pns12 vdd pn31 xx; c-crq d av-c av vmd pns12 vvi, c-crq pns31 vvz p-acp po12 n1;
(28) sermon (DIV2)
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10741
gives us a law, that he may give us more grace, binds us to that which will raise us neerer to him;
gives us a law, that he may give us more grace, binds us to that which will raise us nearer to him;
vvz pno12 dt n1, cst pns31 vmb vvi pno12 dc n1, vvz pno12 p-acp d r-crq vmb vvi pno12 av-jc p-acp pno31;
(28) sermon (DIV2)
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10742
when he spreads his table, prepares his viands, bids us eat and drink, and then sayes grace;
when he spreads his table, prepares his viands, bids us eat and drink, and then Says grace;
c-crq pns31 vvz po31 n1, vvz po31 n2, vvz pno12 vvi cc vvi, cc av vvz n1;
(28) sermon (DIV2)
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10743
bids a blessing himself unto it, that we may grow up in his Favour, and be placed amongst those great examples of eternall happinesse?
bids a blessing himself unto it, that we may grow up in his Favour, and be placed among those great Examples of Eternal happiness?
vvz dt n1 px31 p-acp pn31, cst pns12 vmb vvi a-acp p-acp po31 n1, cc vbi vvn p-acp d j n2 pp-f j n1?
(28) sermon (DIV2)
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10744
Look not then on the Minister howsoever qualified, for a brasse seal makes the same impression which a ring of Gold doth,
Look not then on the Minister howsoever qualified, for a brass seal makes the same impression which a ring of Gold does,
vvb xx av p-acp dt vvb c-acp vvn, p-acp dt n1 n1 vvz dt d n1 r-crq dt n1 pp-f n1 vdz,
(28) sermon (DIV2)
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10745
and it is not materiall whether the seal be of baser or purer mettall, so the image and character be authentique, saith Nazianz. Look not on the outward elements,
and it is not material whither the seal be of baser or Purer mettle, so the image and character be authentic, Says Nazianz Look not on the outward elements,
cc pn31 vbz xx j-jn cs dt n1 vbb pp-f jc cc jc n1, av dt n1 cc n1 vbb j, vvz np1 vvb xx p-acp dt j n2,
(28) sermon (DIV2)
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10746
for of themselves they have no power at all, no more than the water of Jordan had to cure a Leper,
for of themselves they have no power At all, no more than the water of Jordan had to cure a Leper,
c-acp pp-f px32 pns32 vhb dx n1 p-acp d, av-dx av-dc cs dt n1 pp-f n1 vhd pc-acp vvi dt n1,
(28) sermon (DIV2)
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10747
but their power and vertue is from above;
but their power and virtue is from above;
cc-acp po32 n1 cc n1 vbz p-acp a-acp;
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10748
the force and vertue of a Sacrament lies in the institution, all the power it hath is from the Author.
the force and virtue of a Sacrament lies in the Institution, all the power it hath is from the Author.
dt n1 cc n1 pp-f dt n1 vvz p-acp dt n1, d dt n1 pn31 vhz vbz p-acp dt n1.
(28) sermon (DIV2)
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10749
Before it was but Bread, but common Bread, now it is Manna, the bread of strength, the bread of Angels;
Before it was but Bred, but Common Bred, now it is Manna, the bred of strength, the bred of Angels;
p-acp pn31 vbds p-acp n1, cc-acp j n1, av pn31 vbz n1, dt n1 pp-f n1, dt n1 pp-f n2;
(28) sermon (DIV2)
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10751
and though they have added five Sacraments, and may adde as many more as they please, Quicquid arant homines, navigant, aedificant, any thing we do may be made a Sacrament (when the fancy is working she may spin out what she please) yet they cannot deny that every Sacrament must have immediate institution from Christ himself, from his own mouth,
and though they have added five Sacraments, and may add as many more as they please, Quicquid arant homines, navigant, edify, any thing we do may be made a Sacrament (when the fancy is working she may spin out what she please) yet they cannot deny that every Sacrament must have immediate Institution from christ himself, from his own Mouth,
cc cs pns32 vhb vvn crd n2, cc vmb vvi p-acp d dc c-acp pns32 vvb, fw-la j fw-la, fw-la, j, d n1 pns12 vdb vmb vbi vvn dt n1 (c-crq dt n1 vbz vvg pns31 vmb vvi av q-crq pns31 vvb) av pns32 vmbx vvi cst d n1 vmb vhi j n1 p-acp np1 px31, p-acp po31 d n1,
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10752
or else it is of no validity, and therefore are forced to pretend it, though they cannot prove it, in those which themselves have added for their own advantage.
or Else it is of no validity, and Therefore Are forced to pretend it, though they cannot prove it, in those which themselves have added for their own advantage.
cc av pn31 vbz pp-f dx n1, cc av vbr vvn pc-acp vvi pn31, cs pns32 vmbx vvi pn31, p-acp d r-crq px32 vhb vvn p-acp po32 d n1.
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Think then when thou hearest these words, Take, eat, this is my body which was broken, thou hearest thy Saviour himself speaking from heaven;
Think then when thou Hearst these words, Take, eat, this is my body which was broken, thou Hearst thy Saviour himself speaking from heaven;
vvb av c-crq pns21 vv2 d n2, vvb, vvb, d vbz po11 n1 r-crq vbds vvn, pns21 vv2 po21 n1 px31 vvg p-acp n1;
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think not of the Minister, or the meannesse of the Elements, but think of him who took thee out of thy blood,
think not of the Minister, or the meanness of the Elements, but think of him who took thee out of thy blood,
vvb xx pp-f dt n1, cc dt n1 pp-f dt n2, cc-acp vvb pp-f pno31 r-crq vvd pno21 av pp-f po21 n1,
(28) sermon (DIV2)
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10755
and sanctified thee with his, and by the same power is able to sanctifie these outward Elements, by the vertue of whose institution, The cup of blessing, which we blesse, which he blessed first, shall be to every one that comes worthily, the Communion of the Blood,
and sanctified thee with his, and by the same power is able to sanctify these outward Elements, by the virtue of whose Institution, The cup of blessing, which we bless, which he blessed First, shall be to every one that comes worthily, the Communion of the Blood,
cc vvd pno21 p-acp po31, cc p-acp dt d n1 vbz j pc-acp vvi d j n2, p-acp dt n1 pp-f rg-crq n1, dt n1 pp-f n1, r-crq pns12 vvb, r-crq pns31 vvd ord, vmb vbi p-acp d pi cst vvz av-j, dt n1 pp-f dt n1,
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and the Bread which we breake, which he first brake, the Communion of the Body of Christ, 1 Cor. 10.16.
and the Bred which we break, which he First brake, the Communion of the Body of christ, 1 Cor. 10.16.
cc dt n1 r-crq pns12 vvb, r-crq pns31 ord vvd, dt n1 pp-f dt n1 pp-f np1, crd np1 crd.
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10757
And thus much of the Author. Let us now consider what he enjoyns us to do;
And thus much of the Author. Let us now Consider what he enjoins us to do;
cc av d pp-f dt n1. vvb pno12 av vvi r-crq pns31 vvz pno12 pc-acp vdi;
(28) sermon (DIV2)
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10758
and the command is to do this, that is, to do as he did, though to another end, to take Bread,
and the command is to do this, that is, to do as he did, though to Another end, to take Bred,
cc dt n1 vbz p-acp vdb d, cst vbz, pc-acp vdi c-acp pns31 vdd, cs p-acp j-jn n1, pc-acp vvi n1,
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and to give Thanks, and eat it, and so of the Cup, to take and drink it;
and to give Thanks, and eat it, and so of the Cup, to take and drink it;
cc pc-acp vvi n2, cc vvi pn31, cc av pp-f dt n1, pc-acp vvi cc vvi pn31;
(28) sermon (DIV2)
669
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10760
and if this be done with an eye to the Author, and a lively faith in him, this is all (for this table was spread not for the dead,
and if this be done with an eye to the Author, and a lively faith in him, this is all (for this table was spread not for the dead,
cc cs d vbb vdn p-acp dt n1 p-acp dt n1, cc dt j n1 p-acp pno31, d vbz d (c-acp d n1 vbds vvn xx p-acp dt j,
(28) sermon (DIV2)
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10761
but for the living) this, I say, is all: but some have stretched this word beyond its proper and naturall signification;
but for the living) this, I say, is all: but Some have stretched this word beyond its proper and natural signification;
cc-acp p-acp dt j-vvg) d, pns11 vvb, vbz d: cc-acp d vhb vvn d n1 p-acp po31 j cc j n1;
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10762
others, and that a multitude, do rest under the shadow of the word, content themselves in the outward action, do do it and no more, which indeed is not to do it. For though this word to doe be not of so large a signification as the Church of Rome hath drawn it out in, that they might build an Altar,
Others, and that a multitude, do rest under the shadow of the word, content themselves in the outward actium, do do it and no more, which indeed is not to do it. For though this word to do be not of so large a signification as the Church of Room hath drawn it out in, that they might built an Altar,
n2-jn, cc cst dt n1, vdb vvi p-acp dt n1 pp-f dt n1, vvb px32 p-acp dt j n1, vdb vdb pn31 cc dx av-dc, r-crq av vbz xx pc-acp vdi pn31. c-acp cs d n1 pc-acp vdi vbb xx pp-f av j dt n1 p-acp dt n1 pp-f vvb vhz vvn pn31 av p-acp, cst pns32 vmd vvi dt n1,
(28) sermon (DIV2)
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10763
and offer up Christ again, which they say is to remember him, yet is it not so scant and narrow as ignorance and prophanenesse make it;
and offer up christ again, which they say is to Remember him, yet is it not so scant and narrow as ignorance and profaneness make it;
cc vvb a-acp np1 av, r-crq pns32 vvb vbz pc-acp vvi pno31, av vbz pn31 xx av av-j cc j c-acp n1 cc n1 vvi pn31;
(28) sermon (DIV2)
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10764
verba non sono, sed sensu sapiunt, saith Hilary, we must not tie our selves to the sound, verba non sono, sed sensu sapiunt, Says Hilary, we must not tie our selves to the found,
fw-la fw-fr fw-la, fw-la fw-la fw-la, vvz np1, pns12 vmb xx vvi po12 n2 p-acp dt n1,
(28) sermon (DIV2)
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10765
but lay hold on the sense of the words;
but lay hold on the sense of the words;
cc-acp vvb vvb p-acp dt n1 pp-f dt n2;
(28) sermon (DIV2)
669
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10766
and this word to do, though it be lesse than the little cloud in the book of the Kings, nothing neer so big as a mans hand,
and this word to do, though it be less than the little cloud in the book of the Kings, nothing near so big as a men hand,
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(28) sermon (DIV2)
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10768
and containes within its sphere and compasse all those starres, those graces and virtues which will entitle us to blisse, by fitting and qualifying of us to do it;
and contains within its sphere and compass all those Stars, those graces and Virtues which will entitle us to bliss, by fitting and qualifying of us to do it;
cc vvz p-acp po31 n1 cc vvi d d n2, d n2 cc n2 r-crq vmb vvi pno12 p-acp n1, p-acp vvg cc j-vvg pp-f pno12 pc-acp vdi pn31;
(28) sermon (DIV2)
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10769
for indeed, non fit quod non fit legitimè, that is not done which is not done as it should be;
for indeed, non fit quod non fit legitimè, that is not done which is not done as it should be;
c-acp av, fw-fr j fw-la fw-fr j fw-la, cst vbz xx vdn r-crq vbz xx vdn p-acp pn31 vmd vbi;
(28) sermon (DIV2)
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10770
those duties in Scripture which are shut up in a word, are of a large and diffusive interpretation;
those duties in Scripture which Are shut up in a word, Are of a large and diffusive Interpretation;
d n2 p-acp n1 r-crq vbr vvn a-acp p-acp dt n1, vbr pp-f dt j cc j n1;
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10771
when God bids us heare, he bids us obey; when he bids us believe, he bids us love;
when God bids us hear, he bids us obey; when he bids us believe, he bids us love;
c-crq np1 vvz pno12 vvi, pns31 vvz pno12 vvi; c-crq pns31 vvz pno12 vvi, pns31 vvz pno12 vvi;
(28) sermon (DIV2)
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10772
when he awakes our understanding, he commands our hand; when he bids us do this, he bids us perfect our work;
when he awakes our understanding, he commands our hand; when he bids us do this, he bids us perfect our work;
c-crq pns31 vvz po12 n1, pns31 vvz po12 n1; c-crq pns31 vvz pno12 vdi d, pns31 vvz pno12 vvi po12 n1;
(28) sermon (DIV2)
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10773
for hearing is not hearing without obedience; faith is dead, if it work not by charity;
for hearing is not hearing without Obedience; faith is dead, if it work not by charity;
c-acp vvg vbz xx vvg p-acp n1; n1 vbz j, cs pn31 vvb xx p-acp n1;
(28) sermon (DIV2)
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10774
and knowledge is but a dream, without practice; and we do not that, which we do not as we should.
and knowledge is but a dream, without practice; and we do not that, which we do not as we should.
cc n1 vbz p-acp dt n1, p-acp n1; cc pns12 vdb xx d, r-crq pns12 vdb xx c-acp pns12 vmd.
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10775
To do this then is not barely to take the Bread and eat it; this Judas himself might do, this he doth, that doth it to his own damnation;To do this then is not barely to take the Bred and eat it; this Judas himself might do, this he does, that does it to his own damnation;
pc-acp vdi d av vbz xx av-j pc-acp vvi dt n1 cc vvi pn31; d np1 px31 vmd vdi, d pns31 vdz, cst vdz pn31 p-acp po31 d n1;
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10776
and therefore though it be not now common Bread, and common Wine, but consecrated and set apart for this holy use,
and Therefore though it be not now Common Bred, and Common Wine, but consecrated and Set apart for this holy use,
cc av cs pn31 vbb xx av j n1, cc j n1, cc-acp vvn cc vvn av p-acp d j n1,
(28) sermon (DIV2)
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10777
yet we must be careful that we attribute no more unto them, than Christ the author doth;
yet we must be careful that we attribute no more unto them, than christ the author does;
av pns12 vmb vbi j cst pns12 vvb av-dx dc p-acp pno32, cs np1 dt n1 vdz;
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10778
we must not suffer our eyes to dazle at the outward Elements, nor must we rest in the outward action;
we must not suffer our eyes to dazzle At the outward Elements, nor must we rest in the outward actium;
pns12 vmb xx vvi po12 n2 pc-acp vvi p-acp dt j n2, ccx vmb pns12 vvi p-acp dt j n1;
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10779
for this were in a manner to transubstantiate the elements, and bring the body and blood of Christ into them, which nothing can do but faith and repentance;
for this were in a manner to transubstantiate the elements, and bring the body and blood of christ into them, which nothing can do but faith and Repentance;
p-acp d vbdr p-acp dt n1 pc-acp vvi dt n2, cc vvi dt n1 cc n1 pp-f np1 p-acp pno32, r-crq pix vmb vdi p-acp n1 cc n1;
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10780
this were to make the very action of receiving it, opus privilegiatum, as Gerson speaks, to give it a greater prerogative than was ever granted out of the court of heaven.
this were to make the very actium of receiving it, opus privilegiatum, as Gerson speaks, to give it a greater prerogative than was ever granted out of the court of heaven.
d vbdr pc-acp vvi dt j n1 pp-f vvg pn31, fw-la fw-la, p-acp np1 vvz, pc-acp vvi pn31 dt jc n1 av vbds av vvn av pp-f dt n1 pp-f n1.
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10781
This were to rest in the meanes as in the end, and at once to magnifie and prophane it;
This were to rest in the means as in the end, and At once to magnify and profane it;
d vbdr pc-acp vvi p-acp dt n2 a-acp p-acp dt n1, cc p-acp a-acp pc-acp vvi cc vvi pn31;
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10782
This were to take it as our first parents did the Apple, That our eyes may be opened, and then to see nothing but our own shame;
This were to take it as our First Parents did the Apple, That our eyes may be opened, and then to see nothing but our own shame;
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10783
this were to eat, and to be damned.
this were to eat, and to be damned.
d vbdr pc-acp vvi, cc pc-acp vbi vvn.
(28) sermon (DIV2)
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10784
But this we shall not need to insist upon, for it is sufficient to point out to it,
But this we shall not need to insist upon, for it is sufficient to point out to it,
p-acp d pns12 vmb xx vvi pc-acp vvi p-acp, c-acp pn31 vbz j pc-acp vvi av p-acp pn31,
(28) sermon (DIV2)
670
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10785
as to a thing to be done, and that we may doe it besides the Authority,
as to a thing to be done, and that we may do it beside the authority,
c-acp p-acp dt n1 pc-acp vbi vdn, cc cst pns12 vmb vdi pn31 p-acp dt n1,
(28) sermon (DIV2)
670
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10786
and command, and love of the Author, we have all those Motives and inducements which use to stir us up and incite us unto action,
and command, and love of the Author, we have all those Motives and inducements which use to stir us up and incite us unto actium,
cc vvi, cc n1 pp-f dt n1, pns12 vhb d d n2 cc n2 r-crq vvb pc-acp vvi pno12 a-acp cc vvi pno12 p-acp n1,
(28) sermon (DIV2)
670
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10787
even then when our hands are folded, and we are unwilling to move.
even then when our hands Are folded, and we Are unwilling to move.
av av c-crq po12 n2 vbr vvn, cc pns12 vbr j pc-acp vvi.
(28) sermon (DIV2)
670
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10825
pretious bloud saith Saint Peter, and not to be shed for a trifle, for that joy which is no better then madnesse: precious blood Says Saint Peter, and not to be shed for a trifle, for that joy which is no better then madness:
j n1 vvz n1 np1, cc xx pc-acp vbi vvn p-acp dt n1, c-acp cst n1 r-crq vbz av-dx jc cs n1:
(28) sermon (DIV2)
673
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10788
As, 1. the fitnesse and applyablenesse of it to our present condition, 2. the profit and advantage it may bring, 3. the pleasure and delight it carryes along with it, 4. the necessity of it, which are as so many allurements and invitations,
As, 1. the fitness and applyablenesse of it to our present condition, 2. the profit and advantage it may bring, 3. the pleasure and delight it carries along with it, 4. the necessity of it, which Are as so many allurements and invitations,
p-acp, crd dt n1 cc n1 pp-f pn31 p-acp po12 j n1, crd dt n1 cc vvi pn31 vmb vvi, crd dt n1 cc vvi pn31 vvz a-acp p-acp pn31, crd dt n1 pp-f pn31, r-crq vbr a-acp av d n2 cc n2,
(28) sermon (DIV2)
670
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10789
as so many winds to drive us on, and make us fly to it as the Doves to their windows.
as so many winds to drive us on, and make us fly to it as the Dove to their windows.
c-acp av d n2 pc-acp vvi pno12 p-acp, cc vvb pno12 vvi p-acp pn31 p-acp dt n2 p-acp po32 n2.
(28) sermon (DIV2)
670
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10790
And 1. it fitteth and complyeth, as it were, with our present condition, blanditur nostrae infirmitati, and even flatters,
And 1. it fits and complyeth, as it were, with our present condition, blanditur Nostrae infirmitati, and even flatters,
cc crd pn31 vvz cc vvz, c-acp pn31 vbdr, p-acp po12 j n1, fw-la fw-la n1, cc av vvz,
(28) sermon (DIV2)
671
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10791
and comforts, and rowzeth up our weaknesse and infirmity; as our Saviour speaks upon another occasion, This voyce, this institution came for our sake:
and comforts, and rouseth up our weakness and infirmity; as our Saviour speaks upon Another occasion, This voice, this Institution Come for our sake:
cc n2, cc vvz a-acp po12 n1 cc n1; c-acp po12 n1 vvz p-acp j-jn n1, d n1, d n1 vvd p-acp po12 n1:
(28) sermon (DIV2)
671
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10792
we walk by faith, saith the Apostle, & hoc est nostrae insirmitatis, saith the Father,
we walk by faith, Says the Apostle, & hoc est Nostrae insirmitatis, Says the Father,
pns12 vvb p-acp n1, vvz dt n1, cc fw-la fw-la fw-la fw-la, vvz dt n1,
(28) sermon (DIV2)
671
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10793
and this is a signe and an Argument of humane Infirmity, that we walk by faith; that God can come no neerer to us, nor we to him;
and this is a Signen and an Argument of humane Infirmity, that we walk by faith; that God can come no nearer to us, nor we to him;
cc d vbz dt n1 cc dt n1 pp-f j n1, cst pns12 vvb p-acp n1; cst np1 vmb vvi av-dx av-jc p-acp pno12, ccx n1 p-acp pno31;
(28) sermon (DIV2)
671
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10794
that we see him onely with that eye, which when it is clearest, sees him but as in a glasse, darkly.
that we see him only with that eye, which when it is Clearest, sees him but as in a glass, darkly.
cst pns12 vvb pno31 av-j p-acp d n1, r-crq c-crq pn31 vbz js, vvz pno31 cc-acp c-acp p-acp dt n1, av-j.
(28) sermon (DIV2)
671
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10795
And therefore as God sent Adam into the world, and gave him adjutorium simile sibi, a help convenient and meet for him, Gen. 2. so doth he place us in his Church,
And Therefore as God sent Adam into the world, and gave him Adjutorium simile sibi, a help convenient and meet for him, Gen. 2. so does he place us in his Church,
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(28) sermon (DIV2)
671
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10796
and affords us many helps meet for us, and attempered to our frailty and humaue Infirmity:
and affords us many helps meet for us, and attempered to our frailty and humaue Infirmity:
cc vvz pno12 d n2 vvb p-acp pno12, cc vvd p-acp po12 n1 cc j n1:
(28) sermon (DIV2)
671
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10797
He speaks to our Eare, and he speaks to our eye, he speaks in Thunder, and he speaks in a still voyce;
He speaks to our Ear, and he speaks to our eye, he speaks in Thunder, and he speaks in a still voice;
pns31 vvz p-acp po12 n1, cc pns31 vvz p-acp po12 n1, pns31 vvz p-acp n1, cc pns31 vvz p-acp dt j n1;
(28) sermon (DIV2)
671
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10798
he passeth his promise, and seals, and confirmes it;
he passes his promise, and Seals, and confirms it;
pns31 vvz po31 n1, cc n2, cc vvz pn31;
(28) sermon (DIV2)
671
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10799
he preaches to us by his word, and he preaches to us by these Ocular sermons, by visible Elements, by water to purge us,
he Preaches to us by his word, and he Preaches to us by these Ocular Sermons, by visible Elements, by water to purge us,
pns31 vvz p-acp pno12 p-acp po31 n1, cc pns31 vvz p-acp pno12 p-acp d j n2, p-acp j n2, p-acp n1 pc-acp vvi pno12,
(28) sermon (DIV2)
671
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10800
and by Bread and Wine to strengthen us in his grace, and omits nothing that is meet and convenient for us.
and by Bred and Wine to strengthen us in his grace, and omits nothing that is meet and convenient for us.
cc p-acp n1 cc n1 pc-acp vvi pno12 p-acp po31 n1, cc vvz pix cst vbz j cc j p-acp pno12.
(28) sermon (DIV2)
671
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10801
When God told the people of Israel, that he would no longer goe before them himself, he withall tells them, he would send his Angel, which should sead them;
When God told the people of Israel, that he would no longer go before them himself, he withal tells them, he would send his Angel, which should seed them;
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(28) sermon (DIV2)
671
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10802
and when we are not capable of a neerer approach, he sends his Angels, his words, his Apostles, his Sacraments, which like those ministring spirits minister for them who are heires of Salvation;
and when we Are not capable of a nearer approach, he sends his Angels, his words, his Apostles, his Sacraments, which like those ministering spirits minister for them who Are Heirs of Salvation;
cc c-crq pns12 vbr xx j pp-f dt jc n1, pns31 vvz po31 n2, po31 n2, po31 n2, po31 n2, r-crq av-j d j-vvg n2 vvb p-acp pno32 r-crq vbr n2 pp-f n1;
(28) sermon (DIV2)
671
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10803
and not content with the generall declaration of his mind, he addes unto it certaine seals and externall signes, that we may even see,
and not content with the general declaration of his mind, he adds unto it certain Seals and external Signs, that we may even see,
cc xx vvi p-acp dt j n1 pp-f po31 n1, pns31 vvz p-acp pn31 j n2 cc j n2, cst pns12 vmb av vvi,
(28) sermon (DIV2)
671
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10804
and handle, and taste the word of life;
and handle, and taste the word of life;
cc vvi, cc vvi dt n1 pp-f n1;
(28) sermon (DIV2)
671
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10805
and as it was said by Laban and Jacob, when they made a Covenant, this stone shall be witnesse between us:
and as it was said by Laban and Jacob, when they made a Covenant, this stone shall be witness between us:
cc c-acp pn31 vbds vvn p-acp np1 cc np1, c-crq pns32 vvd dt n1, d n1 vmb vbi n1 p-acp pno12:
(28) sermon (DIV2)
671
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10806
so God doth say to thy soule by these outward Elements, This Covenant have I made with thee,
so God does say to thy soul by these outward Elements, This Covenant have I made with thee,
av np1 vdz vvi p-acp po21 n1 p-acp d j n2, d n1 vhb pns11 vvn p-acp pno21,
(28) sermon (DIV2)
671
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10808
Doe thou look upon it, and bring a bleeding renewed heart with thee, and then Doe this, and I will look upon it as upon the Raine-bow, and remember my Covenant, which was made in the bloud of my Sonne:
Doe thou look upon it, and bring a bleeding renewed heart with thee, and then Do this, and I will look upon it as upon the Rainbow, and Remember my Covenant, which was made in the blood of my Son:
n1 pns21 vvi p-acp pn31, cc vvi dt j-vvg j-vvn n1 p-acp pno21, cc av vdb d, cc pns11 vmb vvi p-acp pn31 p-acp p-acp dt n1, cc vvb po11 n1, r-crq vbds vvn p-acp dt n1 pp-f po11 n1:
(28) sermon (DIV2)
671
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10809
I thus frame and apply my self to thee in things familiar to thy sight, that thou mayst draw neerer and neerer to that light, which now thy mortall eye, thy frailty and infirmity cannot attaine to.
I thus frame and apply my self to thee in things familiar to thy sighed, that thou Mayest draw nearer and nearer to that Light, which now thy Mortal eye, thy frailty and infirmity cannot attain to.
pns11 av vvi cc vvi po11 n1 p-acp pno21 p-acp n2 j-jn p-acp po21 n1, cst pns21 vm2 vvi av-jc cc av-jc p-acp d n1, r-crq av po21 j-jn n1, po21 n1 cc n1 vmbx vvi p-acp.
(28) sermon (DIV2)
671
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10810
And shall we not meet and embrace that help which is so fitted and proportioned to us?
And shall we not meet and embrace that help which is so fitted and proportioned to us?
cc vmb pns12 xx vvi cc vvi d n1 r-crq vbz av vvn cc vvn p-acp pno12?
(28) sermon (DIV2)
671
Page 397
10811
Secondly, profit is a lure, and calls all men after it, and if you ask with the Apostle, NONLATINALPHABET;
Secondly, profit is a lure, and calls all men After it, and if you ask with the Apostle,;
ord, vvb vbz dt n1, cc vvz d n2 c-acp pn31, cc cs pn22 vvb p-acp dt n1,;
(28) sermon (DIV2)
672
Page 397
10812
what profit is there? we may answer with him; much every manner of way: what profit is there? we may answer with him; much every manner of Way:
r-crq n1 vbz a-acp? pns12 vmb vvi p-acp pno31; d d n1 pp-f n1:
(28) sermon (DIV2)
672
Page 397
10813
For what is profit but the improvement of our estate, the bettering of our condition? as in the increase of Jacobs Cattell, the doubling of Jobs sheep,
For what is profit but the improvement of our estate, the bettering of our condition? as in the increase of Jacobs Cattle, the doubling of Jobs sheep,
p-acp r-crq vbz n1 p-acp dt n1 pp-f po12 n1, dt n-vvg pp-f po12 n1? c-acp p-acp dt n1 pp-f np1 n2, dt n-vvg pp-f n2 n1,
(28) sermon (DIV2)
672
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10814
as when Davids sheep-hook was changed into a Scepter, here was improvement and advantage:
as when Davids sheephook was changed into a Sceptre, Here was improvement and advantage:
c-acp c-crq np1 n1 vbds vvn p-acp dt n1, av vbds n1 cc n1:
(28) sermon (DIV2)
672
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10815
And this we find in our spirituall addresses, in our reverent accesse to this Table, a great improvement, in some thirty, in some sixty, in some an hundred fold;
And this we find in our spiritual Addresses, in our reverend access to this Table, a great improvement, in Some thirty, in Some sixty, in Some an hundred fold;
cc d pns12 vvb p-acp po12 j n2, p-acp po12 j n1 p-acp d n1, dt j n1, p-acp d crd, p-acp d crd, p-acp d dt crd n1;
(28) sermon (DIV2)
672
Page 397
10816
a will intended, a love exalted, our hope increased, our faith quickened, more earnestly looking on God, more compassionately on our Brethren;
a will intended, a love exalted, our hope increased, our faith quickened, more earnestly looking on God, more compassionately on our Brothers;
dt n1 vvd, dt n1 vvn, po12 n1 vvd, po12 n1 vvn, av-dc av-j vvg p-acp np1, av-dc av-j p-acp po12 n2;
(28) sermon (DIV2)
672
Page 397
10817
more light in our understanding, more heat in our affections, more constancy in our Patience; every vitious inclination weakned, every vertue rooted and establisht;
more Light in our understanding, more heat in our affections, more constancy in our Patience; every vicious inclination weakened, every virtue rooted and established;
dc j p-acp po12 n1, av-dc n1 p-acp po12 n2, dc n1 p-acp po12 n1; d j n1 vvn, d n1 vvn cc vvn;
(28) sermon (DIV2)
672
Page 397
10818
what is but brasse it refines into Gold, raiseth the man, the Earthy man to the participation of a Divine nature.
what is but brass it refines into Gold, Raiseth the man, the Earthy man to the participation of a Divine nature.
r-crq vbz p-acp n1 pn31 vvz p-acp n1, vvz dt n1, dt j n1 p-acp dt n1 pp-f dt j-jn n1.
(28) sermon (DIV2)
672
Page 397
10819
And shall we not be covetous of that which is so profitable and advantageous? Thirdly, Pleasure is attractiue, is eloquent, and pleads for admittance;
And shall we not be covetous of that which is so profitable and advantageous? Thirdly, Pleasure is Attractive, is eloquent, and pleads for admittance;
cc vmb pns12 xx vbi j pp-f d r-crq vbz av j cc j? ord, n1 vbz j, vbz j, cc vvz p-acp n1;
(28) sermon (DIV2)
672
Page 397
10820
who will not doe that, which brings so much delight and pleasure when 'tis done? and here in this action of worthy receiving it is, not that short, transitory Meteor, the flattery and titillation of the outward man,
who will not do that, which brings so much delight and pleasure when it's done? and Here in this actium of worthy receiving it is, not that short, transitory Meteor, the flattery and titillation of the outward man,
r-crq vmb xx vdi d, r-crq vvz av d n1 cc n1 c-crq pn31|vbz vdn? cc av p-acp d n1 pp-f j vvg pn31 vbz, xx d j, j n1, dt n1 cc n1 pp-f dt j n1,
(28) sermon (DIV2)
673
Page 397
10821
but that new heaven, which reason and Religion create in the mind, the joy of harvest as the Prophet speaks,
but that new heaven, which reason and Religion create in the mind, the joy of harvest as the Prophet speaks,
cc-acp cst j n1, r-crq n1 cc n1 vvb p-acp dt n1, dt n1 pp-f n1 p-acp dt n1 vvz,
(28) sermon (DIV2)
673
Page 397
10822
for here we reape in joy, what we sow'd in teares; the joy and triumph of a Conquerour,
for Here we reap in joy, what we sowed in tears; the joy and triumph of a Conqueror,
c-acp av pns12 vvi p-acp n1, r-crq pns12 vvn p-acp n2; dt n1 cc n1 pp-f dt n1,
(28) sermon (DIV2)
673
Page 397
10823
for here we tread down our enemy under our feet; the joy of a prisoner set at liberty, for this is our Jubilee.
for Here we tread down our enemy under our feet; the joy of a prisoner Set At liberty, for this is our Jubilee.
c-acp av pns12 vvb a-acp po12 n1 p-acp po12 n2; dt n1 pp-f dt n1 vvn p-acp n1, p-acp d vbz po12 n1.
(28) sermon (DIV2)
673
Page 397
10824
And such a joy the bloud of Christ, if it be tasted and well digested, must necessarily bring forth, a pure, refined, spirituall, heavenly joy;
And such a joy the blood of christ, if it be tasted and well digested, must necessarily bring forth, a pure, refined, spiritual, heavenly joy;
cc d dt n1 dt n1 pp-f np1, cs pn31 vbb vvn cc av vvn, vmb av-j vvi av, dt j, j-vvn, j, j n1;
(28) sermon (DIV2)
673
Page 397
10826
and the blood of an Immaculate Lamb, and not to be poured forth for a stained, wavering, fugitive joy,
and the blood of an Immaculate Lamb, and not to be poured forth for a stained, wavering, fugitive joy,
cc dt n1 pp-f dt j n1, cc xx pc-acp vbi vvn av p-acp dt j-vvn, vvg, n-jn n1,
(28) sermon (DIV2)
673
Page 397
10828
bring but a true taste with thee, a soule purged from those vitious humors which vitiate and corrupt it,
bring but a true taste with thee, a soul purged from those vicious humours which vitiate and corrupt it,
vvb p-acp dt j n1 p-acp pno21, dt n1 vvn p-acp d j n2 r-crq vvi cc vvi pn31,
(28) sermon (DIV2)
673
Page 397
10829
and here is not onely Bread and Wine, but living bread, bread that putteth gladnesse into the heart, more then Corn and Wine can, Psalm 4. Here is Christ, here is joy, here is heaven it self.
and Here is not only Bred and Wine, but living bred, bred that putteth gladness into the heart, more then Corn and Wine can, Psalm 4. Here is christ, Here is joy, Here is heaven it self.
cc av vbz xx av-j n1 cc n1, cc-acp j-vvg n1, n1 cst vvz n1 p-acp dt n1, av-dc cs n1 cc n1 vmb, n1 crd av vbz np1, av vbz n1, av vbz n1 pn31 n1.
(28) sermon (DIV2)
673
Page 397
10830
And shall we not do that, which fills the heart with so much joy in the doing it? shall we not take and eat that, which is so pleasant to the taste?
And shall we not do that, which fills the heart with so much joy in the doing it? shall we not take and eat that, which is so pleasant to the taste?
cc vmb pns12 xx vdi d, r-crq vvz dt n1 p-acp av d n1 p-acp dt vdg pn31? vmb pns12 xx vvi cc vvi d, r-crq vbz av j p-acp dt n1?
(28) sermon (DIV2)
673
Page 398
10831
Last of all, it is not onely convenient, pleasant, and profitable, but it is necessary to doe it:
Last of all, it is not only convenient, pleasant, and profitable, but it is necessary to do it:
ord pp-f d, pn31 vbz xx av-j j, j, cc j, cc-acp pn31 vbz j pc-acp vdi pn31:
(28) sermon (DIV2)
674
Page 398
10832
for if this Sacrament could have been well spared, that men might have well kept the law of the inward man without it;
for if this Sacrament could have been well spared, that men might have well kept the law of the inward man without it;
c-acp cs d n1 vmd vhi vbn av vvn, cst n2 vmd vhi av vvn dt n1 pp-f dt j n1 p-acp pn31;
(28) sermon (DIV2)
674
Page 398
10833
our Lord who came to beat down all the Rites and Ceremonies of the law would not have raised up this;
our Lord who Come to beatrice down all the Rites and Ceremonies of the law would not have raised up this;
po12 n1 r-crq vvd pc-acp vvi a-acp d dt n2 cc n2 pp-f dt n1 vmd xx vhi vvn a-acp d;
(28) sermon (DIV2)
674
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10834
but he knew it necessary, and therefore left it upon record, as binding as a law,
but he knew it necessary, and Therefore left it upon record, as binding as a law,
cc-acp pns31 vvd pn31 j, cc av vvd pn31 p-acp n1, c-acp vvg p-acp dt n1,
(28) sermon (DIV2)
674
Page 398
10835
and for ought we find, nay (without all doubt) did never recall or dispense with it.
and for ought we find, nay (without all doubt) did never Recall or dispense with it.
cc c-acp pi pns12 vvi, uh-x (p-acp d n1) vdd av vvi cc vvi p-acp pn31.
(28) sermon (DIV2)
674
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10836
Do this is plain, and do it often is plain enough, but do it not, or do it seldome is never read;Do this is plain, and do it often is plain enough, but do it not, or do it seldom is never read;
vdb d vbz j, cc vdb pn31 av vbz j av-d, cc-acp vdb pn31 xx, cc vdb pn31 av vbz av-x vvn;
(28) sermon (DIV2)
674
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10837
but he calls, and commands us to his table, to feed on the body and blood of Christ,
but he calls, and commands us to his table, to feed on the body and blood of christ,
cc-acp pns31 vvz, cc vvz pno12 p-acp po31 n1, pc-acp vvi p-acp dt n1 cc n1 pp-f np1,
(28) sermon (DIV2)
674
Page 398
10838
and in the strength of it to walk before him and be perfect;
and in the strength of it to walk before him and be perfect;
cc p-acp dt n1 pp-f pn31 pc-acp vvi p-acp pno31 cc vbi j;
(28) sermon (DIV2)
674
Page 398
10839
that when our souls be run to decay, when good habits are weakned, and the graces of God discoloured and darkned in us,
that when our Souls be run to decay, when good habits Are weakened, and the graces of God discoloured and darkened in us,
cst c-crq po12 n2 vbb vvn pc-acp vvi, c-crq j n2 vbr vvn, cc dt n2 pp-f np1 j-vvn cc vvn p-acp pno12,
(28) sermon (DIV2)
674
Page 398
10840
when our knees are enfeebled, and our hands hang down;
when our knees Are enfeebled, and our hands hang down;
c-crq po12 n2 vbr vvn, cc po12 n2 vvb a-acp;
(28) sermon (DIV2)
674
Page 398
10841
when our faculties begin to shrink, and be parched, as with the drought of summer, we may come to this fountain and fill our cisternes,
when our faculties begin to shrink, and be parched, as with the drought of summer, we may come to this fountain and fill our cisterns,
c-crq po12 n2 vvb pc-acp vvi, cc vbi vvn, c-acp p-acp dt n1 pp-f n1, pns12 vmb vvi p-acp d n1 cc vvi po12 n2,
(28) sermon (DIV2)
674
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10842
and recover our former strength and beauty.
and recover our former strength and beauty.
cc vvi po12 j n1 cc n1.
(28) sermon (DIV2)
674
Page 398
10843
Our fault it is and a great one, to be ever enquiring what binds, and what is necessary,
Our fault it is and a great one, to be ever inquiring what binds, and what is necessary,
po12 n1 pn31 vbz cc dt j pi, pc-acp vbi av vvg r-crq vvz, cc r-crq vbz j,
(28) sermon (DIV2)
674
Page 398
10844
and if necessity drive us not, like dull beasts we will not mend our pace, and are more led by Omri 's statutes, by humane laws, then Christs institution;
and if necessity drive us not, like dull beasts we will not mend our pace, and Are more led by Omri is statutes, by humane laws, then Christ Institution;
cc cs n1 vvb pno12 xx, av-j j n2 pns12 vmb xx vvi po12 n1, cc vbr av-dc vvn p-acp np1 vbz n2, p-acp j n2, cs npg1 n1;
(28) sermon (DIV2)
674
Page 398
10845
when, if we rightly weigh it, whatsoever is convenient for us, whatsoever may be advantageous to us in the service of our Lord, should be as powerfull with us,
when, if we rightly weigh it, whatsoever is convenient for us, whatsoever may be advantageous to us in the service of our Lord, should be as powerful with us,
c-crq, cs pns12 av-jn vvi pn31, r-crq vbz j p-acp pno12, r-crq vmb vbi j p-acp pno12 p-acp dt n1 pp-f po12 n1, vmd vbi a-acp j p-acp pno12,
(28) sermon (DIV2)
674
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10846
as if it came under the imperiall forme of a Law;
as if it Come under the imperial Form of a Law;
c-acp cs pn31 vvd p-acp dt j-jn n1 pp-f dt n1;
(28) sermon (DIV2)
674
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10847
and what is convenient, and fitted to us in such a case, is also necessary for us in the same condition;
and what is convenient, and fitted to us in such a case, is also necessary for us in the same condition;
cc q-crq vbz j, cc vvn p-acp pno12 p-acp d dt n1, vbz av j p-acp pno12 p-acp dt d n1;
(28) sermon (DIV2)
674
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10848
necessary I say, if a more violent necessity come not to crosse and hinder it: for when nothing is wanting, but a will;
necessary I say, if a more violent necessity come not to cross and hinder it: for when nothing is wanting, but a will;
j pns11 vvb, cs dt av-dc j n1 vvb xx pc-acp vvi cc vvi pn31: c-acp c-crq pix vbz vvg, cc-acp dt n1;
(28) sermon (DIV2)
674
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10849
then a necessity lyes upon us, and woe unto us, if we do it not. So now you have them all four;
then a necessity lies upon us, and woe unto us, if we do it not. So now you have them all four;
av dt n1 vvz p-acp pno12, cc n1 p-acp pno12, cs pns12 vdb pn31 xx. av av pn22 vhb pno32 d crd;
(28) sermon (DIV2)
674
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10850
and to conclude this, if these will not quicken and move us to come, we are dead in sin, and have lost our taste:
and to conclude this, if these will not quicken and move us to come, we Are dead in since, and have lost our taste:
cc pc-acp vvi d, cs d vmb xx vvi cc vvi pno12 pc-acp vvi, pns12 vbr j p-acp n1, cc vhb vvn po12 n1:
(28) sermon (DIV2)
674
Page 398
10851
Will convenience move us? (we talk much of it) here it is a duty fitted and proportioned to our present condition:
Will convenience move us? (we talk much of it) Here it is a duty fitted and proportioned to our present condition:
vmb n1 vvi pno12? (pns12 vvb av-d pp-f pn31) av pn31 vbz dt n1 vvn cc vvn p-acp po12 j n1:
(28) sermon (DIV2)
674
Page 398
10852
Will profit move us? and whom doth not profit adde a wing to? lo here it is in this duty, the due performance of which repayes all our cost and pain with interest.
Will profit move us? and whom does not profit add a wing to? lo Here it is in this duty, the due performance of which repays all our cost and pain with Interest.
vmb n1 vvi pno12? cc r-crq vdz xx n1 vvi dt n1 p-acp? uh av pn31 vbz p-acp d n1, dt j-jn n1 pp-f r-crq vvz d po12 n1 cc n1 p-acp n1.
(28) sermon (DIV2)
674
Page 398
10853
Will pleasure move us? and whom doth not pleasure transport? here is joy, here is paradise, here is pleasure,
Will pleasure move us? and whom does not pleasure transport? Here is joy, Here is paradise, Here is pleasure,
n1 n1 vvi pno12? cc r-crq vdz xx n1 vvi? av vbz n1, av vbz n1, av vbz n1,
(28) sermon (DIV2)
674
Page 398
10854
and there is none but it. Last of all, will necessity move us? it is said that will drive us,
and there is none but it. Last of all, will necessity move us? it is said that will drive us,
cc pc-acp vbz pix p-acp pn31. ord pp-f d, vmb n1 vvi pno12? pn31 vbz vvn cst vmb vvi pno12,
(28) sermon (DIV2)
674
Page 398
10855
and if the rest be but gentle gales, this is as a whirlewind;
and if the rest be but gentle gales, this is as a whirlwind;
cc cs dt n1 vbb p-acp j n2, d vbz p-acp dt n1;
(28) sermon (DIV2)
674
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10856
behold here is necessity, a duty as necessary as our own wants, and the authority of our High Priest and King can make it, who hath not onely commanded us to do it, but to do it often, which now offers it self to our consideration.
behold Here is necessity, a duty as necessary as our own Wants, and the Authority of our High Priest and King can make it, who hath not only commanded us to do it, but to do it often, which now offers it self to our consideration.
vvb av vbz n1, dt n1 c-acp j c-acp po12 d n2, cc dt n1 pp-f po12 j n1 cc n1 vmb vvi pn31, r-crq vhz xx av-j vvn pno12 p-acp vdb pn31, p-acp p-acp vdb pn31 av, r-crq av vvz pn31 n1 p-acp po12 n1.
(28) sermon (DIV2)
674
Page 398
10857
As often as you do it, implyes a doing it often;As often as you do it, Implies a doing it often;
c-acp av c-acp pn22 vdb pn31, vvz dt vdg pn31 av;
(28) sermon (DIV2)
675
Page 339
10858
NONLATINALPHABET includes a NONLATINALPHABET, and doth not leave it at large to our will and pleasure, as an arbitrary thing, to be taken up when our discretion shall appoint the time.
includes a, and does not leave it At large to our will and pleasure, as an arbitrary thing, to be taken up when our discretion shall appoint the time.
vvz dt, cc vdz xx vvi pn31 p-acp j p-acp po12 n1 cc n1, c-acp dt j-jn n1, pc-acp vbi vvn a-acp c-crq po12 n1 vmb vvi dt n1.
(28) sermon (DIV2)
675
Page 339
10859
I will not be so bold as to prescribe how often, nor is it necessary to be determined;
I will not be so bold as to prescribe how often, nor is it necessary to be determined;
pns11 vmb xx vbi av j c-acp pc-acp vvi c-crq av, ccx vbz pn31 j pc-acp vbi vvn;
(28) sermon (DIV2)
675
Page 339
10860
every mans want and necessity in this should be a law unto him, and as oft as he finds his soule to droop and faint, here he is to refresh it;
every men want and necessity in this should be a law unto him, and as oft as he finds his soul to droop and faint, Here he is to refresh it;
d ng1 n1 cc n1 p-acp d vmd vbi dt n1 p-acp pno31, cc c-acp av c-acp pns31 vvz po31 n1 pc-acp vvi cc vvi, av pns31 vbz pc-acp vvi pn31;
(28) sermon (DIV2)
675
Page 339
10861
as oft as he feels the inward man to decay, here to repair it;
as oft as he feels the inward man to decay, Here to repair it;
c-acp av c-acp pns31 vvz dt j n1 pc-acp vvi, av pc-acp vvi pn31;
(28) sermon (DIV2)
675
Page 339
10862
as oft as he sees the temple of the holy Ghost to gather dust and filth, here to sweep and purge it;
as oft as he sees the temple of the holy Ghost to gather dust and filth, Here to sweep and purge it;
c-acp av c-acp pns31 vvz dt n1 pp-f dt j n1 pc-acp vvi n1 cc n1, av pc-acp vvi cc vvi pn31;
(28) sermon (DIV2)
675
Page 339
10863
when his faith begins to faile, here to confirm and strengthen it: If we come like rude and unmannerly guests, once is too often;
when his faith begins to fail, Here to confirm and strengthen it: If we come like rude and unmannerly guests, once is too often;
c-crq po31 n1 vvz pc-acp vvi, av pc-acp vvi cc vvi pn31: cs pns12 vvb av-j j cc j n2, a-acp vbz av av;
(28) sermon (DIV2)
675
Page 339
10864
but if we purge and cleanse our hearts, if our stomacks be clean, if we come prepared for the feast, often we may come,
but if we purge and cleanse our hearts, if our stomachs be clean, if we come prepared for the feast, often we may come,
cc-acp cs pns12 vvb cc vvi po12 n2, cs po12 n2 vbb j, cs pns12 vvb vvn p-acp dt n1, av pns12 vmb vvi,
(28) sermon (DIV2)
675
Page 339
10865
but we cannot come too often.
but we cannot come too often.
cc-acp pns12 vmbx vvi av av.
(28) sermon (DIV2)
675
Page 339
10866
Sic vive, saith Saint Ambrose, ut quotidiè mereare accipere; so passe every day of thy life, that thou mayst be fit to do it every day: Sic vive, Says Saint Ambrose, ut quotidiè mereare accipere; so pass every day of thy life, that thou Mayest be fit to do it every day:
fw-la fw-la, vvz n1 np1, fw-la fw-fr vvb fw-la; av vvi d n1 pp-f po21 n1, cst pns21 vm2 vbi j pc-acp vdi pn31 d n1:
(28) sermon (DIV2)
675
Page 339
10867
I will not urge nor bind you to the practice of the first Christians, who received every day,
I will not urge nor bind you to the practice of the First Christians, who received every day,
pns11 vmb xx vvi ccx vvi pn22 p-acp dt n1 pp-f dt ord np1, r-crq vvd d n1,
(28) sermon (DIV2)
675
Page 339
10868
because in time of persecution, as children appointed to dye, they lookt upon every day as their last;
Because in time of persecution, as children appointed to die, they looked upon every day as their last;
c-acp p-acp n1 pp-f n1, c-acp n2 vvn pc-acp vvi, pns32 vvd p-acp d n1 p-acp po32 n1;
(28) sermon (DIV2)
675
Page 339
10869
although Saint Cyprian will tell us they did it also in times of peace, and Saint Austin calls it Quotidianum ministerium Dominici corporis, a dayly office and ministery.
although Saint Cyprian will tell us they did it also in times of peace, and Saint Austin calls it Quotidian ministerium Dominici corporis, a daily office and Ministry.
cs n1 jp vmb vvi pno12 pns32 vdd pn31 av p-acp n2 pp-f n1, cc n1 np1 vvz pn31 np1 fw-la np1 fw-la, dt j n1 cc n1.
(28) sermon (DIV2)
675
Page 339
10870
The truth is, the Sacrament is fit for every day, but we are not every day fit for it,
The truth is, the Sacrament is fit for every day, but we Are not every day fit for it,
dt n1 vbz, dt n1 vbz j p-acp d n1, cc-acp pns12 vbr xx d n1 j p-acp pn31,
(28) sermon (DIV2)
675
Page 339
10871
and in this different variety of circumstances of time, and the dispositions and qualifications of men, every man must be his own judge and law-giver,
and in this different variety of Circumstances of time, and the dispositions and qualifications of men, every man must be his own judge and lawgiver,
cc p-acp d j n1 pp-f n2 pp-f n1, cc dt n2 cc n2 pp-f n2, d n1 vmb vbi po31 d n1 cc n1,
(28) sermon (DIV2)
675
Page 339
10872
and yet the royall law binds him to be fit every day. A great shame it is, that any man should be dragg'd to a feast;
and yet the royal law binds him to be fit every day. A great shame it is, that any man should be dragged to a feast;
cc av dt j n1 vvz pno31 pc-acp vbi j d n1. dt j n1 pn31 vbz, cst d n1 vmd vbi vvn p-acp dt n1;
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675
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10873
for what a strange law would that seem, which should bind a hungry man to eat,
for what a strange law would that seem, which should bind a hungry man to eat,
p-acp r-crq dt j n1 vmd d vvi, r-crq vmd vvi dt j n1 pc-acp vvi,
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675
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10874
or a sick man to take physick, or a dying man to taste of the water of life? look upon the Primitive Christians (whose practice hath bin accounted the best interpreter of Scripture) and if thou canst not with them do it every day,
or a sick man to take physic, or a dying man to taste of the water of life? look upon the Primitive Christians (whose practice hath been accounted the best interpreter of Scripture) and if thou Canst not with them do it every day,
cc dt j n1 pc-acp vvi n1, cc dt j-vvg n1 pc-acp vvi pp-f dt n1 pp-f n1? vvb p-acp dt j np1 (rg-crq n1 vhz vbn vvn dt js n1 pp-f n1) cc cs pns21 vm2 xx p-acp pno32 vdi pn31 d n1,
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675
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10875
yet let every faire opportunity set thy day.
yet let every fair opportunity Set thy day.
av vvb d j n1 vvi po21 n1.
(28) sermon (DIV2)
675
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10876
Christs dead yet all quickning carkase is the same still, and we should be Eagles, as well as they, to fly to it.
Christ dead yet all quickening carcase is the same still, and we should be Eagles, as well as they, to fly to it.
npg1 j av d j-vvg n1 vbz dt d av, cc pns12 vmd vbi n2, c-acp av c-acp pns32, pc-acp vvi p-acp pn31.
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675
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10877
The Blood of Christ is the same, his death as full of vertue and efficacy;
The Blood of christ is the same, his death as full of virtue and efficacy;
dt n1 pp-f np1 vbz dt d, po31 n1 c-acp j pp-f n1 cc n1;
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675
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10878
he is still a fountain of life to them who will taste him, nor was his most precious blood shed for the first Christians,
he is still a fountain of life to them who will taste him, nor was his most precious blood shed for the First Christians,
pns31 vbz av dt n1 pp-f n1 p-acp pno32 r-crq vmb vvi pno31, ccx vbds po31 av-ds j n1 vvn p-acp dt ord np1,
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675
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10879
and in tract and continuance of time dryed up at last.
and in tract and Continuance of time dried up At last.
cc p-acp n1 cc n1 pp-f n1 vvd a-acp p-acp ord.
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675
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10880
At this fountain we may draw as well, and as oft as they, if our pitcher be as fit;
At this fountain we may draw as well, and as oft as they, if our pitcher be as fit;
p-acp d n1 pns12 vmb vvi c-acp av, cc c-acp av c-acp pns32, cs po12 n1 vbb a-acp j;
(28) sermon (DIV2)
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10881
and if we loved the cup of blessings, we should not fear how oft it came into our hands.
and if we loved the cup of blessings, we should not Fear how oft it Come into our hands.
cc cs pns12 vvd dt n1 pp-f n2, pns12 vmd xx vvi c-crq av pn31 vvd p-acp po12 n2.
(28) sermon (DIV2)
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10882
But to speak truth, we have degenerated from that devotion, that love, that zeale, which inflamed their breasts,
But to speak truth, we have degenerated from that devotion, that love, that zeal, which inflamed their breasts,
p-acp pc-acp vvi n1, pns12 vhb vvn p-acp d n1, cst n1, cst n1, r-crq vvd po32 n2,
(28) sermon (DIV2)
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10883
and retain nothing but the memory of their exceeding piety, which we look upon rather as a pious error,
and retain nothing but the memory of their exceeding piety, which we look upon rather as a pious error,
cc vvb pix cc-acp dt n1 pp-f po32 j-vvg n1, r-crq pns12 vvb p-acp av-c p-acp dt j n1,
(28) sermon (DIV2)
675
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10884
then a just and regular devotion;
then a just and regular devotion;
cs dt j cc j n1;
(28) sermon (DIV2)
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10885
and because we are unfit, and therefore unwilling to do it, perswade our selves, that superstition had an early birth,
and Because we Are unfit, and Therefore unwilling to do it, persuade our selves, that Superstition had an early birth,
cc c-acp pns12 vbr j, cc av j pc-acp vdi pn31, vvb po12 n2, cst n1 vhd dt j n1,
(28) sermon (DIV2)
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10886
and did follow religion at the heels, to supplant it;
and did follow Religion At the heels, to supplant it;
cc vdd vvi n1 p-acp dt n2, pc-acp vvi pn31;
(28) sermon (DIV2)
675
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10887
that by this their busy, and too frequent remembrance of Christ, they did rather flatter then worship him,
that by this their busy, and too frequent remembrance of christ, they did rather flatter then worship him,
cst p-acp d po32 j, cc av j n1 pp-f np1, pns32 vdd av-c vvi cs vvi pno31,
(28) sermon (DIV2)
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10888
or at best, that they did that, which with more Christian prudence they might have left undone;
or At best, that they did that, which with more Christian prudence they might have left undone;
cc p-acp av-js, cst pns32 vdd d, r-crq p-acp dc njp n1 pns32 vmd vhi vvn vvn;
(28) sermon (DIV2)
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10889
For if it were devotion then, it could not be lost in the body and flux of time, which could have no such influence upon it,
For if it were devotion then, it could not be lost in the body and flux of time, which could have no such influence upon it,
c-acp cs pn31 vbdr n1 av, pn31 vmd xx vbi vvn p-acp dt n1 cc n1 pp-f n1, r-crq vmd vhi dx d n1 p-acp pn31,
(28) sermon (DIV2)
675
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10890
as to change it so, that it should become a sin in the last age, which was thought a duty in the first;
as to change it so, that it should become a since in the last age, which was Thought a duty in the First;
c-acp pc-acp vvi pn31 av, cst pn31 vmd vvi dt n1 p-acp dt ord n1, r-crq vbds vvn dt n1 p-acp dt ord;
(28) sermon (DIV2)
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10892
Devotion is still the same, but we are not the same, but have been bold with her name,
Devotion is still the same, but we Are not the same, but have been bold with her name,
n1 vbz av dt d, cc-acp pns12 vbr xx dt d, cc-acp vhb vbn j p-acp po31 n1,
(28) sermon (DIV2)
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10893
and in that name have conjured up those evill spirits which blast the world, and breathe nothing but profanenesse;
and in that name have conjured up those evil spirits which blast the world, and breathe nothing but profaneness;
cc p-acp d n1 vhb vvn a-acp d j-jn n2 r-crq vvb dt n1, cc vvb pix cc-acp n1;
(28) sermon (DIV2)
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10894
have started questions, raised scruples, made new cases of conscience, which they, walking in the simplicity and integrity of their hearts never heard nor thought of,
have started questions, raised scruples, made new cases of conscience, which they, walking in the simplicity and integrity of their hearts never herd nor Thought of,
vhb vvn n2, vvd n2, vvd j n2 pp-f n1, r-crq pns32, vvg p-acp dt n1 cc n1 pp-f po32 n2 av-x vvn ccx vvd pp-f,
(28) sermon (DIV2)
675
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10895
and so did do it and do it often with lesse art and noise, but with more piety,
and so did do it and do it often with less art and noise, but with more piety,
cc av vdd vdb pn31 cc vdb pn31 av p-acp dc n1 cc n1, cc-acp p-acp dc n1,
(28) sermon (DIV2)
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10896
and with a zeale of a purer flame, and a heat more innocent;
and with a zeal of a Purer flame, and a heat more innocent;
cc p-acp dt n1 pp-f dt jc n1, cc dt n1 av-dc j-jn;
(28) sermon (DIV2)
675
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10897
their devotion was to do it often, ours is to talk and magnifie it, and to do it when we please.
their devotion was to do it often, ours is to talk and magnify it, and to do it when we please.
po32 n1 vbds pc-acp vdi pn31 av, png12 vbz pc-acp vvi cc vvi pn31, cc pc-acp vdi pn31 c-crq pns12 vvb.
(28) sermon (DIV2)
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10898
The duty it self of celebration how oft hath it been neglected, and set at derision in this latter age? what tragedyes raised about a name? what comedies? what scoffs and jests upon the holy action? what grosse and impious partiality in admitting men unto it? how have we distinguisht and made a strange difference of one from another,
The duty it self of celebration how oft hath it been neglected, and Set At derision in this latter age? what tragedies raised about a name? what comedies? what scoffs and jests upon the holy actium? what gross and impious partiality in admitting men unto it? how have we distinguished and made a strange difference of one from Another,
dt n1 pn31 n1 pp-f n1 c-crq av vhz pn31 vbn vvn, cc vvn p-acp n1 p-acp d d n1? q-crq n2 vvd p-acp dt n1? q-crq n2? q-crq n2 cc n2 p-acp dt j n1? q-crq j cc j n1 p-acp vvg n2 p-acp pn31? q-crq vhb pns12 vvn cc vvn dt j n1 pp-f crd p-acp n-jn,
(28) sermon (DIV2)
675
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10899
and counted none fit, but of such a part, or such a faction? when were we not too far engaged in the world,
and counted none fit, but of such a part, or such a faction? when were we not too Far engaged in the world,
cc vvd pix j, cc-acp pp-f d dt n1, cc d dt n1? q-crq vbdr pns12 xx av av-j vvn p-acp dt n1,
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10900
and did not the world too far engage and bind us to such a side or faction, we could not but see, that the very being of a side or faction, the dividing our selves from our brethren,
and did not the world too Far engage and bind us to such a side or faction, we could not but see, that the very being of a side or faction, the dividing our selves from our brothers,
cc vdd xx dt n1 av av-j vvi cc vvb pno12 p-acp d dt n1 cc n1, pns12 vmd xx cc-acp vvi, cst dt j vbg pp-f dt n1 cc n1, dt vvg po12 n2 p-acp po12 n2,
(28) sermon (DIV2)
675
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10901
for things no whit essentiall to Christianity, hath force enough, not onely to drive us from this table,
for things no whit essential to Christianity, hath force enough, not only to drive us from this table,
c-acp n2 dx n1 j p-acp np1, vhz n1 av-d, xx av-j pc-acp vvi pno12 p-acp d n1,
(28) sermon (DIV2)
675
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10902
but to shut us out of heaven.
but to shut us out of heaven.
cc-acp pc-acp vvi pno12 av pp-f n1.
(28) sermon (DIV2)
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10903
For what should such uncharitable men do at a feast of love? what should such carnall men (the Apostle calls them so) feed on this spirituall food? I will not stand to confute these groundlesse and ridiculous,
For what should such uncharitable men do At a feast of love? what should such carnal men (the Apostle calls them so) feed on this spiritual food? I will not stand to confute these groundless and ridiculous,
p-acp r-crq vmd d j n2 vdb p-acp dt n1 pp-f n1? q-crq vmd d j n2 (dt n1 vvz pno32 av) vvb p-acp d j n1? pns11 vmb xx vvi pc-acp vvi d j cc j,
(28) sermon (DIV2)
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10904
but dangerous and destructive fancies (for these men have more need of our teares and prayers,
but dangerous and destructive fancies (for these men have more need of our tears and Prayers,
cc-acp j cc j n2 (c-acp d n2 vhb dc n1 pp-f po12 n2 cc n2,
(28) sermon (DIV2)
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10905
then our confutation) I had rather remove those hindrances and retardances, those pretences, and excuses, which men not well exercised in piety, use to frame and lay in their own way,
then our confutation) I had rather remove those hindrances and retardances, those pretences, and excuses, which men not well exercised in piety, use to frame and lay in their own Way,
cs po12 n1) pns11 vhd av-c vvb d n2 cc n2, d n2, cc n2, r-crq n2 xx av vvn p-acp n1, vvb pc-acp vvi cc vvi p-acp po32 d n1,
(28) sermon (DIV2)
675
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10906
and so fearing a fall and bruise at that, which no hand could set up against them but their own, make not their approches so oft as they should to this holy table.
and so fearing a fallen and bruise At that, which no hand could Set up against them but their own, make not their Approaches so oft as they should to this holy table.
cc av vvg dt n1 cc vvi p-acp d, r-crq dx n1 vmd vvi a-acp p-acp pno32 p-acp po32 d, vvb xx po32 n2 av av c-acp pns32 vmd p-acp d j n1.
(28) sermon (DIV2)
675
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10907
For when we are to do a thing, one thing or other intervenes, and startles and troubles us, that we omit and do it not.
For when we Are to do a thing, one thing or other intervenes, and startles and Troubles us, that we omit and do it not.
p-acp c-crq pns12 vbr pc-acp vdi dt n1, crd n1 cc j-jn n1, cc vvz cc vvz pno12, cst pns12 vvb cc vdb pn31 xx.
(28) sermon (DIV2)
675
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10908
And the first and great pretense is;
And the First and great pretense is;
cc dt ord cc j n1 vbz;
(28) sermon (DIV2)
676
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10909
our own weaknesse and unworthinesse, which is the issue of our own will, begot in us by the sense of some habit of sin, which we have discovered reigning still in our mortall bodies;
our own weakness and unworthiness, which is the issue of our own will, begotten in us by the sense of Some habit of since, which we have discovered reigning still in our Mortal bodies;
po12 d n1 cc n1, r-crq vbz dt n1 pp-f po12 d n1, vvn p-acp pno12 p-acp dt n1 pp-f d n1 pp-f n1, r-crq pns12 vhb vvn vvg av p-acp po12 j-jn n2;
(28) sermon (DIV2)
676
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10910
at the sight of which we start back, even from that which might help us, and cannot compose and qualify our selves for the celebration;
At the sighed of which we start back, even from that which might help us, and cannot compose and qualify our selves for the celebration;
p-acp dt n1 pp-f r-crq pns12 vvb av, av p-acp d r-crq vmd vvi pno12, cc vmbx vvi cc vvi po12 n2 p-acp dt n1;
(28) sermon (DIV2)
676
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10911
Before the action they are afraid, even afraid of the feast, afraid of life;
Before the actium they Are afraid, even afraid of the feast, afraid of life;
p-acp dt n1 pns32 vbr j, av j pp-f dt n1, j pp-f n1;
(28) sermon (DIV2)
676
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10912
at the table, they have a sad and cast down countenance drawn out more by a disquieted troubled mind,
At the table, they have a sad and cast down countenance drawn out more by a disquieted troubled mind,
p-acp dt n1, pns32 vhi dt j cc vvn a-acp n1 vvn av dc p-acp dt vvn j-vvn n1,
(28) sermon (DIV2)
676
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10913
then that reverentiall joy which it shewes forth in the outward man, when it is at rest,
then that reverential joy which it shows forth in the outward man, when it is At rest,
av cst j n1 r-crq pn31 vvz av p-acp dt j n1, c-crq pn31 vbz p-acp n1,
(28) sermon (DIV2)
676
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10914
and we go away from it, with the same burden we brought to it, which we would and would not lay down;
and we go away from it, with the same burden we brought to it, which we would and would not lay down;
cc pns12 vvb av p-acp pn31, p-acp dt d n1 pns12 vvd p-acp pn31, r-crq pns12 vmd cc vmd xx vvi a-acp;
(28) sermon (DIV2)
676
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10915
are weary, but seek not ease, but from those aversions which make it heavier then it was,
Are weary, but seek not ease, but from those aversions which make it Heavier then it was,
vbr j, cc-acp vvb xx vvi, cc-acp p-acp d n2 r-crq vvb pn31 jc cs pn31 vbds,
(28) sermon (DIV2)
676
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10916
and then we feel it again, and so are ever preparing and never prepared to come to this feast.
and then we feel it again, and so Are ever preparing and never prepared to come to this feast.
cc av pns12 vvb pn31 av, cc av vbr av vvg cc av vvd pc-acp vvi p-acp d n1.
(28) sermon (DIV2)
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10917
For our preparation is our mortifying of our sinfull lusts, which is not done, whilest any one sin hath this power and dominion in us:
For our preparation is our mortifying of our sinful Lustiest, which is not done, whilst any one since hath this power and dominion in us:
p-acp po12 n1 vbz po12 j-vvg pp-f po12 j n2, r-crq vbz xx vdn, cs d crd n1 vhz d n1 cc n1 p-acp pno12:
(28) sermon (DIV2)
676
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10918
For how can he come to this fountain of life, who is unwilling to live? how can he partake of Christs blood, who yet loves that sin,
For how can he come to this fountain of life, who is unwilling to live? how can he partake of Christ blood, who yet loves that since,
c-acp c-crq vmb pns31 vvi p-acp d n1 pp-f n1, r-crq vbz j pc-acp vvi? q-crq vmb pns31 vvi pp-f npg1 n1, r-crq av vvz d n1,
(28) sermon (DIV2)
676
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10919
for the washing away of which Christ shed it? so that he sinnes if he come,
for the washing away of which christ shed it? so that he Sins if he come,
p-acp dt n-vvg av pp-f r-crq np1 vvd pn31? av cst pns31 n2 cs pns31 vvb,
(28) sermon (DIV2)
676
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10920
and he sinnes if he come not;
and he Sins if he come not;
cc pns31 n2 cs pns31 vvb xx;
(28) sermon (DIV2)
676
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10921
a miserable dilemma that sinne drives him upon, that like the servant in the comedy, si faxit perit, si non faxit vapulat, if he do it, he eats his own damnation,
a miserable dilemma that sin drives him upon, that like the servant in the comedy, si Let it be done perit, si non Let it be done vapulat, if he do it, he eats his own damnation,
dt j n1 cst n1 vvz pno31 p-acp, cst av-j dt n1 p-acp dt n1, fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la, cs pns31 vdb pn31, pns31 vvz po31 d n1,
(28) sermon (DIV2)
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10922
and shall neverthelesse be punisht if he do it not. For not onely acts, but omissions are evil;
and shall nevertheless be punished if he do it not. For not only acts, but omissions Are evil;
cc vmb av vbi vvn cs pns31 vdb pn31 xx. c-acp xx av-j n2, cc-acp n2 vbr j-jn;
(28) sermon (DIV2)
676
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10923
It is a sinne to kill my father, and it is a sin not to help him:
It is a sin to kill my father, and it is a since not to help him:
pn31 vbz dt n1 pc-acp vvi po11 n1, cc pn31 vbz dt n1 xx pc-acp vvi pno31:
(28) sermon (DIV2)
677
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10924
it is a sin to oppresse, and it is a sin not to give an almes:
it is a since to oppress, and it is a since not to give an alms:
pn31 vbz dt n1 pc-acp vvi, cc pn31 vbz dt n1 xx pc-acp vvi dt n2:
(28) sermon (DIV2)
677
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10925
It is a sin to resist a superiour, and 'tis a sin not to honor him.
It is a since to resist a superior, and it's a since not to honour him.
pn31 vbz dt n1 pc-acp vvi dt j-jn, cc pn31|vbz dt n1 xx pc-acp vvi pno31.
(28) sermon (DIV2)
677
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10926
It is a sin to contemn the sacrament, and 'tis a sin not to receive it;
It is a since to contemn the sacrament, and it's a since not to receive it;
pn31 vbz dt n1 pc-acp vvi dt n1, cc pn31|vbz dt n1 xx pc-acp vvi pn31;
(28) sermon (DIV2)
677
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10927
and the one leads to the other, neglect or indifferency to open profanenesse; the sinnes of omission to sinnes of commission;
and the one leads to the other, neglect or indifferency to open profaneness; the Sins of omission to Sins of commission;
cc dt crd n2 p-acp dt n-jn, n1 cc n1 p-acp j n1; dt n2 pp-f n1 p-acp n2 pp-f n1;
(28) sermon (DIV2)
677
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10928
he that doth not what he should, hath made a bridge for his lusts, which will soon carry him over to do what he should not.
he that does not what he should, hath made a bridge for his Lustiest, which will soon carry him over to do what he should not.
pns31 cst vdz xx r-crq pns31 vmd, vhz vvn dt n1 p-acp po31 n2, r-crq vmb av vvi pno31 a-acp pc-acp vdi r-crq pns31 vmd xx.
(28) sermon (DIV2)
677
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10929
He that will not help his parents, will be drawn on by the least temptation to dishonor them;
He that will not help his Parents, will be drawn on by the least temptation to dishonour them;
pns31 cst vmb xx vvi po31 n2, vmb vbi vvn a-acp p-acp dt ds n1 pc-acp vvi pno32;
(28) sermon (DIV2)
677
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10930
he that will not feed the poore, will be soon induced to grind their face;
he that will not feed the poor, will be soon induced to grind their face;
pns31 cst vmb xx vvi dt j, vmb vbi av vvn pc-acp vvi po32 n1;
(28) sermon (DIV2)
677
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10931
he that will not honor the king, when opportunity favours him, will pull him from his throne;
he that will not honour the King, when opportunity favours him, will pull him from his throne;
pns31 cst vmb xx vvi dt n1, c-crq n1 vvz pno31, vmb vvi pno31 p-acp po31 n1;
(28) sermon (DIV2)
677
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10932
he that neglects the sacrament, or is indifferent, within a while may be ready to take it away,
he that neglects the sacrament, or is indifferent, within a while may be ready to take it away,
pns31 cst vvz dt n1, cc vbz j, p-acp dt n1 vmb vbi j pc-acp vvi pn31 av,
(28) sermon (DIV2)
677
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10933
as a thing of no use at all; sin consists as well in the negation, or non-performance of that we are bound to,
as a thing of no use At all; since consists as well in the negation, or non-performance of that we Are bound to,
c-acp dt n1 pp-f dx n1 p-acp d; n1 vvz a-acp av p-acp dt n1, cc n1 pp-f cst pns12 vbr vvn p-acp,
(28) sermon (DIV2)
677
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10934
as in the doing of some act; which is contrary to it, in which commonly it ends at last:
as in the doing of Some act; which is contrary to it, in which commonly it ends At last:
c-acp p-acp dt vdg pp-f d n1; r-crq vbz j-jn p-acp pn31, p-acp r-crq av-j pn31 vvz p-acp ord:
(28) sermon (DIV2)
677
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10935
nor is it then onely, when the will is directly carried to the omission it self,
nor is it then only, when the will is directly carried to the omission it self,
ccx vbz pn31 av av-j, c-crq dt n1 vbz av-j vvn p-acp dt n1 pn31 n1,
(28) sermon (DIV2)
677
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10936
when I will not do it, because I will not do it, which is high contempt;
when I will not do it, Because I will not do it, which is high contempt;
c-crq pns11 vmb xx vdi pn31, c-acp pns11 vmb xx vdi pn31, r-crq vbz j n1;
(28) sermon (DIV2)
677
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10937
but when the will settles and rests upon that by which I am hindred from doing that which I am bound to do,
but when the will settles and rests upon that by which I am hindered from doing that which I am bound to do,
cc-acp c-crq dt n1 vvz cc vvz p-acp d p-acp r-crq pns11 vbm vvn p-acp vdg d r-crq pns11 vbm vvn pc-acp vdi,
(28) sermon (DIV2)
677
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10938
and which I would willingly, and might easily do, but for this obstacle, which I my self set up against my self;
and which I would willingly, and might Easily do, but for this obstacle, which I my self Set up against my self;
cc r-crq pns11 vmd av-j, cc vmd av-j vdi, cc-acp p-acp d n1, r-crq pns11 po11 n1 vvn a-acp p-acp po11 n1;
(28) sermon (DIV2)
677
Page 401
10939
but for that sin which is the issue of my lust, and which I had rather cleave to,
but for that since which is the issue of my lust, and which I had rather cleave to,
cc-acp c-acp cst n1 r-crq vbz dt n1 pp-f po11 n1, cc r-crq pns11 vhd av-c vvb p-acp,
(28) sermon (DIV2)
677
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10940
then to the command of Christ; so that now I do not abstain from the Lords table upon necessity, but voluntarily,
then to the command of christ; so that now I do not abstain from the lords table upon necessity, but voluntarily,
av p-acp dt n1 pp-f np1; av cst av pns11 vdb xx vvi p-acp dt n2 n1 p-acp n1, cc-acp av-jn,
(28) sermon (DIV2)
677
Page 401
10941
nor can I say, I would receive, when I thus say within my self, I will yet sin; for he that will not prepare himself, will not sit down at his table:
nor can I say, I would receive, when I thus say within my self, I will yet sin; for he that will not prepare himself, will not fit down At his table:
ccx vmb pns11 vvi, pns11 vmd vvi, c-crq pns11 av vvb p-acp po11 n1, pns11 vmb av vvi; c-acp pns31 cst vmb xx vvi px31, vmb xx vvi a-acp p-acp po31 n1:
(28) sermon (DIV2)
677
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10942
but we may heare sometimes large expressions of sorrow from those who are so backward in this duty,
but we may hear sometime large expressions of sorrow from those who Are so backward in this duty,
cc-acp pns12 vmb vvi av j n2 pp-f n1 p-acp d r-crq vbr av av-j p-acp d n1,
(28) sermon (DIV2)
677
Page 401
10943
and troubled they are, that they are such, but not fit for a Physician;
and troubled they Are, that they Are such, but not fit for a physician;
cc vvd pns32 vbr, cst pns32 vbr d, cc-acp xx j p-acp dt n1;
(28) sermon (DIV2)
677
Page 402
10944
that they are hungry, but have no stomack to that which should feed and nourish them;
that they Are hungry, but have no stomach to that which should feed and nourish them;
cst pns32 vbr j, cc-acp vhb dx n1 p-acp d r-crq vmd vvi cc vvi pno32;
(28) sermon (DIV2)
677
Page 402
10945
that they love the feast, but are not yet prepared to eat.
that they love the feast, but Are not yet prepared to eat.
cst pns32 vvb dt n1, cc-acp vbr xx av vvn pc-acp vvi.
(28) sermon (DIV2)
677
Page 402
10946
I am sorry, is soone said, even by them, who yet take pleasure, reap profit and advantage from that sin which they bewayle;I am sorry, is soon said, even by them, who yet take pleasure, reap profit and advantage from that since which they bewail;
pns11 vbm j, vbz av vvn, av p-acp pno32, r-crq av vvb n1, vvb n1 cc n1 p-acp d n1 r-crq pns32 vvb;
(28) sermon (DIV2)
677
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10947
who condemne it by these mournfull and sad declarations of their mind, and yet give it the highest place in their heart:
who condemn it by these mournful and sad declarations of their mind, and yet give it the highest place in their heart:
q-crq vvb pn31 p-acp d j cc j n2 pp-f po32 n1, cc av vvb pn31 dt js n1 p-acp po32 n1:
(28) sermon (DIV2)
677
Page 402
10948
I am sorry, is too often a lye, but if it be not a lye, it is,I am sorry, is too often a lie, but if it be not a lie, it is,
pns11 vbm j, vbz av av dt n1, cc-acp cs pn31 vbb xx dt n1, pn31 vbz,
(28) sermon (DIV2)
677
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10949
and will be accepted as our preparation:
and will be accepted as our preparation:
cc vmb vbi vvn p-acp po12 n1:
(28) sermon (DIV2)
677
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10950
for godly sorrow brings forth repentance not to be repented of, and every prenitent is a fit communicant:for godly sorrow brings forth Repentance not to be repented of, and every prenitent is a fit communicant:
p-acp j n1 vvz av n1 xx pc-acp vbi vvn pp-f, cc d j-jn vbz dt j n1:
(28) sermon (DIV2)
677
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10951
He that hath mingled his teares with his Saviours blood, is a welcome guest at this table.
He that hath mingled his tears with his Saviors blood, is a welcome guest At this table.
pns31 cst vhz vvn po31 n2 p-acp po31 ng1 n1, vbz dt j-jn n1 p-acp d n1.
(28) sermon (DIV2)
677
Page 402
10952
What then is to be done in this case, when the conscience of some habit of sin keepeth us from coming? for certainly a great sin it must needs be, to make one sin an apology for another, to excuse a sin of omission, by a sin of commission,
What then is to be done in this case, when the conscience of Some habit of since Keepeth us from coming? for Certainly a great since it must needs be, to make one since an apology for Another, to excuse a since of omission, by a since of commission,
q-crq av vbz pc-acp vbi vdn p-acp d n1, c-crq dt n1 pp-f d n1 pp-f n1 vvz pno12 p-acp vvg? p-acp av-j dt j n1 pn31 vmb av vbi, pc-acp vvi crd n1 dt n1 p-acp j-jn, pc-acp vvi dt n1 pp-f n1, p-acp dt n1 pp-f n1,
(28) sermon (DIV2)
678
Page 402
10953
and when I will not do that whsch I should, to put in that plea, that I have done what I should not.
and when I will not do that whsch I should, to put in that plea, that I have done what I should not.
cc c-crq pns11 vmb xx vdi d fw-ge pns11 vmd, pc-acp vvi p-acp d n1, cst pns11 vhb vdn r-crq pns11 vmd xx.
(28) sermon (DIV2)
678
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10954
This knot then like the Gordian knot must be cut asunder with the sword, with the sword of the spirit;
This knot then like the Gordian knot must be Cut asunder with the sword, with the sword of the Spirit;
d n1 av av-j dt jp n1 vmb vbi vvn av p-acp dt n1, p-acp dt n1 pp-f dt n1;
(28) sermon (DIV2)
679
Page 402
10955
This habit of sinne must be shaken off, and we must use a violence upon our selves, strive and labour with earnestnesse,
This habit of sin must be shaken off, and we must use a violence upon our selves, strive and labour with earnestness,
d n1 pp-f n1 vmb vbi vvn a-acp, cc pns12 vmb vvi dt n1 p-acp po12 n2, vvb cc vvi p-acp n1,
(28) sermon (DIV2)
679
Page 402
10956
and by practsing that which is contrary to it, to be lesse and lesse fetter'd and entangled every day:
and by practsing that which is contrary to it, to be less and less fettered and entangled every day:
cc p-acp vvg d r-crq vbz j-jn p-acp pn31, pc-acp vbi av-dc cc av-dc j-vvn cc vvn d n1:
(28) sermon (DIV2)
679
Page 402
10957
For to remaine in it cannot be infirmity or weaknesse (for that name we give even to malice it self) but obstinacy,
For to remain in it cannot be infirmity or weakness (for that name we give even to malice it self) but obstinacy,
c-acp pc-acp vvi p-acp pn31 vmbx vbi n1 cc n1 (c-acp d n1 pns12 vvb av p-acp n1 pn31 n1) p-acp n1,
(28) sermon (DIV2)
679
Page 402
10958
and a pleasing and wilfull perseverance in sinne.
and a pleasing and wilful perseverance in sin.
cc dt j-vvg cc j n1 p-acp n1.
(28) sermon (DIV2)
679
Page 402
10959
Why wilt thou not come? or rather, why wilt thou still sinne? for what wert thou made a Christian? for what did the grace of God appeare? for what did his most precious blood gush out of his sides,
Why wilt thou not come? or rather, why wilt thou still sin? for what Wertenberg thou made a Christian? for what did the grace of God appear? for what did his most precious blood gush out of his sides,
q-crq vm2 pns21 xx vvi? cc av-c, q-crq vm2 pns21 av n1? p-acp q-crq vbd2r pns21 vvn dt njp? p-acp q-crq vdd dt n1 pp-f np1 vvi? p-acp q-crq vdd po31 av-ds j n1 vvi av pp-f po31 n2,
(28) sermon (DIV2)
679
Page 402
10960
but to purge and cleanse thee from thy sinne? why doest thou love thy disease? why doest thou favour thy flesh and corruption? why doest thou envenom and fester thy sore? why art thou such a Judas, first to betray thy Saviour,
but to purge and cleanse thee from thy sin? why dost thou love thy disease? why dost thou favour thy Flesh and corruption? why dost thou envenom and fester thy soar? why art thou such a Judas, First to betray thy Saviour,
cc-acp pc-acp vvi cc vvi pno21 p-acp po21 n1? q-crq vd2 pns21 vvi po21 n1? q-crq vd2 pns21 vvi po21 n1 cc n1? q-crq vd2 pns21 vvi cc vvi po21 n1? q-crq vb2r pns21 d dt np1, ord pc-acp vvi po21 n1,
(28) sermon (DIV2)
679
Page 402
10961
and then hang thy self? why doest thou still stand out and wilt not be cured? why doest thou preferr thy sin before the sacrament, thy husks,
and then hang thy self? why dost thou still stand out and wilt not be cured? why dost thou prefer thy since before the sacrament, thy husks,
cc av vvb po21 n1? q-crq vd2 pns21 av vvi av cc vm2 xx vbi vvn? q-crq vd2 pns21 vvi po21 n1 p-acp dt n1, po21 n2,
(28) sermon (DIV2)
679
Page 402
10962
before the Bread of Life? why art thou sick, and wilt be sick, dying, and resolvest to dye? thou wilt not come because thou hast sinned;
before the Bred of Life? why art thou sick, and wilt be sick, dying, and resolvest to die? thou wilt not come Because thou hast sinned;
p-acp dt n1 pp-f n1? q-crq vb2r pns21 j, cc vm2 vbi j, j-vvg, cc vv2 pc-acp vvi? pns21 vm2 xx vvi c-acp pns21 vh2 vvn;
(28) sermon (DIV2)
679
Page 402
10963
break of thy sin and come:
break of thy since and come:
vvb pp-f po21 n1 cc vvi:
(28) sermon (DIV2)
679
Page 402
10964
if thou condemnest thy self, why doest thou not forsake thy self? doest thou acknowledge what thou art,
if thou Condemnest thy self, why dost thou not forsake thy self? dost thou acknowledge what thou art,
cs pns21 vv2 po21 n1, q-crq vd2 pns21 xx vvi po21 n1? vd2 pns21 vvi q-crq pns21 vb2r,
(28) sermon (DIV2)
679
Page 402
10965
and yet continue what thou art? thou who wilt strike that man to the ground who stands in thy way to honor or wealth, hast not heart enough to destroy that sin, which thou sayst doth obstruct thy passage,
and yet continue what thou art? thou who wilt strike that man to the ground who Stands in thy Way to honour or wealth, hast not heart enough to destroy that since, which thou Sayest does obstruct thy passage,
cc av vvb r-crq pns21 vb2r? pns21 r-crq vm2 vvi d n1 p-acp dt n1 r-crq vvz p-acp po21 n1 pc-acp vvi cc n1, vh2 xx n1 av-d pc-acp vvi d n1, r-crq pns21 vv2 vdz vvi po21 n1,
(28) sermon (DIV2)
679
Page 402
10966
and keep thee from this feast, from the table of the Lord, which was spread on purpose, that thou shouldst first demolish and remove thy sin, and then come and eat:
and keep thee from this feast, from the table of the Lord, which was spread on purpose, that thou Shouldst First demolish and remove thy since, and then come and eat:
cc vvb pno21 p-acp d n1, p-acp dt n1 pp-f dt n1, r-crq vbds vvn p-acp n1, cst pns21 vmd2 ord vvi cc vvi po21 n1, cc av vvb cc vvi:
(28) sermon (DIV2)
679
Page 402
10967
This then is but a hindrance, a block of offence of our own hewing, an evil spirit which we invited to us,
This then is but a hindrance, a block of offence of our own hewing, an evil Spirit which we invited to us,
np1 av vbz p-acp dt n1, dt n1 pp-f n1 pp-f po12 d vvg, dt j-jn n1 r-crq pns12 vvd p-acp pno12,
(28) sermon (DIV2)
680
Page 403
10968
and we must cast it out. Tell me, canst thou believe? why, then thou mayst come;
and we must cast it out. Tell me, Canst thou believe? why, then thou Mayest come;
cc pns12 vmb vvi pn31 av. vvb pno11, vm2 pns21 vvi? uh-crq, cs pns21 vm2 vvi;
(28) sermon (DIV2)
680
Page 403
10969
if this faith be strong enough to cast down those imaginations, which set themselves up against Christ, to work in thee holy cesires, and holy resolutions:
if this faith be strong enough to cast down those Imaginations, which Set themselves up against christ, to work in thee holy cesires, and holy resolutions:
cs d n1 vbi j av-d pc-acp vvi a-acp d n2, r-crq vvb px32 a-acp p-acp np1, pc-acp vvi p-acp pno21 j n2, cc j n2:
(28) sermon (DIV2)
680
Page 403
10970
and art thou now in an agonie in this blessed contention with thy self? art thou serious in the resistance of this thy enemy? and dost thou gain some conquest over him every day? then thou maist come,
and art thou now in an agony in this blessed contention with thy self? art thou serious in the resistance of this thy enemy? and dost thou gain Some conquest over him every day? then thou Mayest come,
cc vb2r pns21 av p-acp dt n1 p-acp d j-vvn n1 p-acp po21 n1? vb2r pns21 j p-acp dt n1 pp-f d po21 n1? cc vd2 pns21 vvi d n1 p-acp pno31 d n1? cs pns21 vm2 vvi,
(28) sermon (DIV2)
680
Page 403
10971
though thou art not yet made perfect.
though thou art not yet made perfect.
cs pns21 vb2r xx av vvn j.
(28) sermon (DIV2)
680
Page 403
10972
For we must remember (that the weaker Christian lye not down under his burden, not able to move towards the cup of Blessings,
For we must Remember (that the Weaker Christian lie not down under his burden, not able to move towards the cup of Blessings,
c-acp pns12 vmb vvi (d dt jc np1 vvi xx p-acp p-acp po31 n1, xx j pc-acp vvi p-acp dt n1 pp-f n2,
(28) sermon (DIV2)
681
Page 403
10973
when it is reacht forth unto him) we must remember, I say, that Faith and true sanctifying Grace have a wide latitude, that they are not so quick and active in one man as in another, and yet may save both.
when it is reached forth unto him) we must Remember, I say, that Faith and true sanctifying Grace have a wide latitude, that they Are not so quick and active in one man as in Another, and yet may save both.
c-crq pn31 vbz vvn av p-acp pno31) pns12 vmb vvi, pns11 vvb, cst n1 cc j j-vvg n1 vhb dt j n1, cst pns32 vbr xx av j cc j p-acp crd n1 c-acp p-acp j-jn, cc av vmb vvi d.
(28) sermon (DIV2)
681
Page 403
10974
There be, who by continuall watching over themselves, by continuall struggling with themselves, by a vehement and incessant pressing forward, are wel neer come unto the mark, that have so confirmed themselves in the profession and exercise of Christian Religion, that they run their race with ioy,
There be, who by continual watching over themselves, by continual struggling with themselves, by a vehement and incessant pressing forward, Are well near come unto the mark, that have so confirmed themselves in the profession and exercise of Christian Religion, that they run their raze with joy,
pc-acp vbi, r-crq p-acp j vvg p-acp px32, p-acp j n-vvg p-acp px32, p-acp dt j cc j n-vvg av-j, vbr av av-j vvn p-acp dt n1, cst vhb av vvn px32 p-acp dt n1 cc n1 pp-f njp n1, cst pns32 vvb po32 n1 p-acp n1,
(28) sermon (DIV2)
681
Page 403
10975
and are scarce sensible of a tentation;
and Are scarce sensible of a tentation;
cc vbr av-j j pp-f dt n1;
(28) sermon (DIV2)
681
Page 403
10976
who have made holinesse so familiar to them, that no wile or enterprize of Satan can divorce them.
who have made holiness so familiar to them, that no wile or enterprise of Satan can divorce them.
r-crq vhb vvn n1 av j-jn p-acp pno32, cst dx n1 cc n1 pp-f np1 vmb vvi pno32.
(28) sermon (DIV2)
681
Page 403
10977
In a word, who by that seed which is in them, keep themselves that he wicked one toucheth them not, as S. John speaks.
In a word, who by that seed which is in them, keep themselves that he wicked one touches them not, as S. John speaks.
p-acp dt n1, r-crq p-acp cst n1 r-crq vbz p-acp pno32, vvb px32 cst pns31 j pi vvz pno32 xx, p-acp np1 np1 vvz.
(28) sermon (DIV2)
681
Page 403
10978
These have no Oxen, nor Farmes; These are not married to the world, and therefore they will come.
These have no Oxen, nor Farms; These Are not married to the world, and Therefore they will come.
np1 vhb dx n2, ccx n2; d vbr xx vvn p-acp dt n1, cc av pns32 vmb vvi.
(28) sermon (DIV2)
681
Page 403
10979
Again, there be some who are but as it were Incipients in the school of Christ,
Again, there be Some who Are but as it were Incipients in the school of christ,
av, pc-acp vbi d r-crq vbr p-acp c-acp pn31 vbdr ng1 p-acp dt n1 pp-f np1,
(28) sermon (DIV2)
682
Page 403
10980
and in their way, but labouring and panting forward, and are as it were in fieri, in the making, framing and composing themselves by that royall law which the Church of Christ holds forth unto them;
and in their Way, but labouring and panting forward, and Are as it were in fieri, in the making, framing and composing themselves by that royal law which the Church of christ holds forth unto them;
cc p-acp po32 n1, cc-acp vvg cc vvg av-j, cc vbr p-acp pn31 vbdr p-acp fw-la, p-acp dt vvg, vvg cc vvg px32 p-acp d j n1 r-crq dt n1 pp-f np1 vvz av p-acp pno32;
(28) sermon (DIV2)
682
Page 403
10981
who though they have for some time suckt the breasts of the Church, and received the sincere milk of the Word,
who though they have for Some time sucked the breasts of the Church, and received the sincere milk of the Word,
r-crq cs pns32 vhb p-acp d n1 vvn dt n2 pp-f dt n1, cc vvd dt j n1 pp-f dt n1,
(28) sermon (DIV2)
682
Page 403
10982
yet are not yet grown thereby into perfect men in Christ Jesus, have not yet that strength to destroy the whole body of sin,
yet Are not yet grown thereby into perfect men in christ jesus, have not yet that strength to destroy the Whole body of since,
av vbr xx av vvn av p-acp j n2 p-acp np1 np1, vhb xx av d n1 pc-acp vvi dt j-jn n1 pp-f n1,
(28) sermon (DIV2)
682
Page 403
10983
but fall sometimes into this sin, sometimes into that;
but fallen sometime into this since, sometime into that;
cc-acp vvb av p-acp d n1, av p-acp d;
(28) sermon (DIV2)
682
Page 403
10984
but those they fall into are not so many, nor so manifest, not so offensive and hurtfull to others, not of that number or bulk,
but those they fallen into Are not so many, nor so manifest, not so offensive and hurtful to Others, not of that number or bulk,
cc-acp d pns32 vvb p-acp vbr xx av av-d, ccx av j, xx av j cc j p-acp n2-jn, xx pp-f d n1 cc n1,
(28) sermon (DIV2)
682
Page 403
10985
as to shut them out of the Church, or to exclude them from the communion of Saints.
as to shut them out of the Church, or to exclude them from the communion of Saints.
c-acp pc-acp vvi pno32 av pp-f dt n1, cc pc-acp vvi pno32 p-acp dt n1 pp-f n2.
(28) sermon (DIV2)
682
Page 403
10986
These have not yet attained, but they follow after;
These have not yet attained, but they follow After;
np1 vhb xx av vvn, p-acp pns32 vvb a-acp;
(28) sermon (DIV2)
682
Page 403
10987
and though they have an eye toward the world, yet they come to Christs Table with a firm resolution to pluck it out;
and though they have an eye towards the world, yet they come to Christ Table with a firm resolution to pluck it out;
cc cs pns32 vhb dt n1 p-acp dt n1, av pns32 vvb p-acp npg1 n1 p-acp dt j n1 pc-acp vvi pn31 av;
(28) sermon (DIV2)
682
Page 403
10988
and though their right hand offends them, yet they will cut it off, and with all their strength,
and though their right hand offends them, yet they will Cut it off, and with all their strength,
cc cs po32 j-jn n1 vvz pno32, av pns32 vmb vvi pn31 a-acp, cc p-acp d po32 n1,
(28) sermon (DIV2)
682
Page 403
10989
and with all their soul shake off the yoke of sinne, and take Christs upon them,
and with all their soul shake off the yoke of sin, and take Christ upon them,
cc p-acp d po32 n1 vvi a-acp dt n1 pp-f n1, cc vvi npg1 p-acp pno32,
(28) sermon (DIV2)
682
Page 403
10990
and even now are they hot and intentive on that work.
and even now Are they hight and intentive on that work.
cc av av vbr pns32 j cc j p-acp d n1.
(28) sermon (DIV2)
682
Page 403
10991
These men, I say, may, nay ought to come, and here quicken their Faith, improve their Charity, strengthen and fix their Resolutions;
These men, I say, may, nay ought to come, and Here quicken their Faith, improve their Charity, strengthen and fix their Resolutions;
np1 n2, pns11 vvb, vmb, uh-x vmd p-acp vvi, cc av vvb po32 n1, vvb po32 n1, vvb cc vvi po32 n2;
(28) sermon (DIV2)
682
Page 403
10992
and they who are so severe and over-rigid as to drive them from it, do shut themselves out,
and they who Are so severe and overrigid as to drive them from it, do shut themselves out,
cc pns32 r-crq vbr av j cc j c-acp pc-acp vvi pno32 p-acp pn31, vdb vvi px32 av,
(28) sermon (DIV2)
682
Page 404
10994
because they want that charity which is required of a guest, even that charity which will not bruise the broken reed, nor quench the smoaking flaxe.
Because they want that charity which is required of a guest, even that charity which will not bruise the broken reed, nor quench the smoking flax.
c-acp pns32 vvb cst n1 r-crq vbz vvn pp-f dt n1, av d n1 r-crq vmb xx vvi dt j-vvn n1, ccx vvi dt j-vvg n1.
(28) sermon (DIV2)
682
Page 404
10995
It was a pious wish of Moses Numb. 11. would God all the Lords people were Prophets;
It was a pious wish of Moses Numb. 11. would God all the lords people were prophets;
pn31 vbds dt j n1 pp-f np1 j. crd vmd n1 d dt n2 n1 vbdr n2;
(28) sermon (DIV2)
682
Page 404
10996
and it were as much piety to wish, and with his spirit, would all Christians were perfect, that every one were as Saint Paul, and knew nothing by himself.
and it were as much piety to wish, and with his Spirit, would all Christians were perfect, that every one were as Saint Paul, and knew nothing by himself.
cc pn31 vbdr p-acp d n1 pc-acp vvi, cc p-acp po31 n1, vmd d np1 vbdr j, cst d crd vbdr p-acp n1 np1, cc vvd pix p-acp px31.
(28) sermon (DIV2)
682
Page 404
10997
But we are in via, and as travellours on the way, one man makes more hast then another, walks with more ease and delight, slips not, falls not so often;
But we Are in via, and as travellers on the Way, one man makes more haste then Another, walks with more ease and delight, slips not, falls not so often;
cc-acp pns12 vbr p-acp fw-la, cc c-acp n2 p-acp dt n1, crd n1 vvz dc n1 cs j-jn, vvz p-acp dc n1 cc n1, vvz xx, vvz xx av av;
(28) sermon (DIV2)
682
Page 404
10998
another walks after, though not with the same speed and cheerfulnesse, because he meets with rubs and difficulties, which he every day contends with,
Another walks After, though not with the same speed and cheerfulness, Because he meets with rubs and difficulties, which he every day contends with,
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and both at last by the guidance of the same spirit, and by the power of a compassionate Saviour, come to their journeys end;
and both At last by the guidance of the same Spirit, and by the power of a compassionate Saviour, come to their journeys end;
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and he that goes before, and he that comes more faintly and slowly after, meet at last and sit down together in the same heaven.
and he that Goes before, and he that comes more faintly and slowly After, meet At last and fit down together in the same heaven.
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And now, in such variety of tempers, such diversity of temptations, amongst so many errors which some men quit themselves of with lesse, some with more trouble, we may applaud those who are neer the top of perfection,
And now, in such variety of tempers, such diversity of temptations, among so many errors which Some men quit themselves of with less, Some with more trouble, we may applaud those who Are near the top of perfection,
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but we must not despise those who are in their ascent, and labouring and striving forward after them;
but we must not despise those who Are in their ascent, and labouring and striving forward After them;
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not quench the spirit in any man, though it burn not so brightly in some as it doth in others who are more fully enlightned;
not quench the Spirit in any man, though it burn not so brightly in Some as it does in Others who Are more Fully enlightened;
xx vvb dt n1 p-acp d n1, cs pn31 vvb xx av av-j p-acp d c-acp pn31 vdz p-acp n2-jn r-crq vbr av-dc av-j vvn;
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not shut them out as unclean beasts, because they discover something of the frailty of man;
not shut them out as unclean beasts, Because they discover something of the frailty of man;
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even such as these ('tis plain) Saint Paul admitted in this chapter, and he pleads for them Galat. vi. i. as for those who are to be restored with the spirit of meeknesse, and we cannot shut them out from his table or presence, whom Christ is so willing to meet, when being weary and heavy laden they come unto him.
even such as these (it's plain) Saint Paul admitted in this chapter, and he pleads for them Galatians vi. i. as for those who Are to be restored with the Spirit of meekness, and we cannot shut them out from his table or presence, whom christ is so willing to meet, when being weary and heavy laden they come unto him.
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Nor doth this admitting weaker Christians open a door to let in wilfull offenders, nor a gap to let in the goates to feed in the same green pastures with the sheep.
Nor does this admitting Weaker Christians open a door to let in wilful offenders, nor a gap to let in the Goats to feed in the same green pastures with the sheep.
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These Beasts, if they come too neere, will be thrust through with a dart:
These Beasts, if they come too near, will be thrust through with a dart:
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But then all sinnes are not of the same malignity, and we must put a difference between Judas's fall and Peter's. All sinnes do not strike us out of the covenant,
But then all Sins Are not of the same malignity, and we must put a difference between Judas's fallen and Peter's. All Sins do not strike us out of the Covenant,
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and therefore do not drive us from Christs table, where we are to renew and confirm it:
and Therefore do not drive us from Christ table, where we Are to renew and confirm it:
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for they do not say, we were unworthy to feed, or cloth, or visit thee,
for they do not say, we were unworthy to feed, or cloth, or visit thee,
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there be some sinnes which are devoratoria salutis, and swallow up all hope of salvation, whilest they remain in us;
there be Some Sins which Are Devoratoria Salutis, and swallow up all hope of salvation, whilst they remain in us;
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there be peccata fortia, Amos 5.12. boisterous and mighty sinnes, which do urge the Justice of God, and even weary and conquer his clemency;
there be Peccata Fortia, Amos 5.12. boisterous and mighty Sins, which do urge the justice of God, and even weary and conquer his clemency;
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there be others which weaker Christians through frailty fall into even in the state of grace,
there be Others which Weaker Christians through frailty fallen into even in the state of grace,
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and which God will not be extreame to punish, though in Justice he might, but remaines a Father still of those who seriously endeavour,
and which God will not be extreme to Punish, though in justice he might, but remains a Father still of those who seriously endeavour,
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yet sometimes times faile for his covenant sake which he made in his Sonne Jesus Christ,
yet sometime times fail for his Covenant sake which he made in his Son jesus christ,
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and of these sinnes Saint John speakes 1 John 2.2. If we sinne, we have an advocate with the Father, Jesus Christ the righteous, and he is a propitiation four our sinnes.
and of these Sins Saint John speaks 1 John 2.2. If we sin, we have an advocate with the Father, jesus christ the righteous, and he is a propitiation four our Sins.
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In a word, if all that sinne were excluded, the feast were at an end; and if some that sinne were not excluded, the table were no more a table,
In a word, if all that sin were excluded, the feast were At an end; and if Some that sin were not excluded, the table were no more a table,
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but an Altar for Theeves and murderers to fly to.
but an Altar for Thieves and murderers to fly to.
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Feare then of infirmity is no excuse, but we should shake it off with our sinne;
fear then of infirmity is no excuse, but we should shake it off with our sin;
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it is an evil spirit of our own raysing, and we must conjure it down:
it is an evil Spirit of our own raising, and we must conjure it down:
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But there is another pretense, and it is drawn from a high conceit of the Sacrament,
But there is Another pretense, and it is drawn from a high conceit of the Sacrament,
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and an apprehension of an excessive and angelicall kind of perfection, which some conceive is necessary to the due celebration of it;
and an apprehension of an excessive and angelical kind of perfection, which Some conceive is necessary to the due celebration of it;
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and so they are going towards it, but make no speed; are in action, but do nothing;
and so they Are going towards it, but make no speed; Are in actium, but do nothing;
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are coming but never come, This may seeme to be great humility, but as Bernard speaks, Ista Humilitas tollit humilitatem, this humility puts true humility from its office;
Are coming but never come, This may seem to be great humility, but as Bernard speaks, Ista Humilitas Tollit humilitatem, this humility puts true humility from its office;
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for it is she alone that takes us by the hand, and leads us to this supper;
for it is she alone that Takes us by the hand, and leads us to this supper;
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Dicendo se indignum fecit se dignum, saith the same Father of the Centurion in the Gospel;Dicendo se indignum fecit se dignum, Says the same Father of the Centurion in the Gospel;
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if we can truly say we are unworthy, we make our selves worthy, and thus we set forward towards it.
if we can truly say we Are unworthy, we make our selves worthy, and thus we Set forward towards it.
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But groundlesse scrupulosity, which many times is rather the issue of pride, then the daughter of humility, sees the way,
But groundless scrupulosity, which many times is rather the issue of pride, then the daughter of humility, sees the Way,
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11028
and then sits down in it, and then makes every pibble a mountain, puzzles and perplexes us, sets us a framing and fashioning dangers to our selves,
and then sits down in it, and then makes every pebble a mountain, puzzles and perplexes us, sets us a framing and fashioning dangers to our selves,
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Thou shalt reverence my Sanctuary, Levit. 19.30. for here we offer up our selves to God, and God descends in blessings upon us.Thou shalt Reverence my Sanctuary, Levit. 19.30. for Here we offer up our selves to God, and God descends in blessings upon us.
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The word of the Lord is reverend, for it is the power of God unto salvation;
The word of the Lord is reverend, for it is the power of God unto salvation;
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and inconveniences, and summing them up, like the man in Lucian, who sat on the Sea shore numbring each wave as it came towards him, till at last the waves driving one another, beat on and wrought themselves over his head, and drown'd him.
and inconveniences, and summing them up, like the man in Lucian, who sat on the Sea shore numbering each wave as it Come towards him, till At last the waves driving one Another, beatrice on and wrought themselves over his head, and drowned him.
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In a word, it weakens and disenables us in the performance of our duty, and with it we are so good, that,
In a word, it weakens and disenables us in the performance of our duty, and with it we Are so good, that,
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as the Italian proverb is, we are good for nothing.
as the Italian proverb is, we Are good for nothing.
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This is but a scruple iudeed, and it weighs no more, and the least breath is strong enough to blow it away.
This is but a scruple iudeed, and it weighs no more, and the least breath is strong enough to blow it away.
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11033
For upon the same inducement we must seale up our lips and never pray, we must stay at home and not go to Church; for NONLATINALPHABET;
For upon the same inducement we must seal up our lips and never pray, we must stay At home and not go to Church; for;
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what mortall is fir for these things? how can dust and ashes speak to the majesty of heaven? what eare is purged enough to hear his word? whose feet are clean enough to tread his courts? And why do we pretend weaknesse or unworthinesse? are we too weak, are we too unworthy to do his will? or can Christ command us that, which our unworthinesse will make a sin for us to do? when the trumpet hath sounded,
what Mortal is fir for these things? how can dust and Ashes speak to the majesty of heaven? what ear is purged enough to hear his word? whose feet Are clean enough to tread his Courts? And why do we pretend weakness or unworthiness? Are we too weak, Are we too unworthy to do his will? or can christ command us that, which our unworthiness will make a since for us to do? when the trumpet hath sounded,
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11035
when the law is promulged, this fear must vanish:
when the law is promulged, this Fear must vanish:
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when our Saviour hath once spoken it, take, eat, this is my Body, shall we neglect to do it,
when our Saviour hath once spoken it, take, eat, this is my Body, shall we neglect to do it,
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11037
and make this our plea, that we are not worthy to do it? when he would cleanse and purge us, shall we cry we are unworthy? unfit to do his will,
and make this our plea, that we Are not worthy to do it? when he would cleanse and purge us, shall we cry we Are unworthy? unfit to do his will,
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11038
but not unfit to break it? unfit to be redeemed, but not unfit to perish? unfit to empty our selves of our pollution,
but not unfit to break it? unfit to be redeemed, but not unfit to perish? unfit to empty our selves of our pollution,
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but not unfit to settle on our lees? Oh 'tis ill thus to apologize, and dispute, and fret our selves to destruction, to lye sick and bed-rid in sin,
but not unfit to settle on our lees? O it's ill thus to apologise, and dispute, and fret our selves to destruction, to lie sick and bedrid in since,
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and say we are unfit and unworthy to be healed:
and say we Are unfit and unworthy to be healed:
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And what Reverence is that to Christ, which crucifies him again, and tramples his blood under our feet? for not to receive it, not to be purged and better'd by it, I am sure, is in the highest degree to dishonor it.
And what reverence is that to christ, which Crucifies him again, and tramples his blood under our feet? for not to receive it, not to be purged and bettered by it, I am sure, is in the highest degree to dishonour it.
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I shall insist the longer upon this, for I see too many withdraw and put from them this favour and grace of God,
I shall insist the longer upon this, for I see too many withdraw and put from them this favour and grace of God,
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and call it reverence, and might well blush at this their apology, if they did rightly consider what reverence is.
and call it Reverence, and might well blush At this their apology, if they did rightly Consider what Reverence is.
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11044
Now reverence is nothing else but a kind of Justice paying back that which is due to a benefit,
Now Reverence is nothing Else but a kind of justice paying back that which is due to a benefit,
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11045
for some good it hath, or may bring unto us, and is either our overball or our reall gratitude.
for Some good it hath, or may bring unto us, and is either our overball or our real gratitude.
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therefore I esteemed all thy precepts, saith David Psal. 119.128. and holy and reverend is his name, for whatsoever good we do, we do in his name.Therefore I esteemed all thy Precepts, Says David Psalm 119.128. and holy and reverend is his name, for whatsoever good we do, we do in his name.
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And yet see, If we take not heed, if we keep not our feet, we may bow in his temple,
And yet see, If we take not heed, if we keep not our feet, we may bow in his temple,
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11050
and offer up the sacrifice of fooles; we may greedily harken what God will say, and yet despise his word;
and offer up the sacrifice of Fools; we may greedily harken what God will say, and yet despise his word;
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we may call upon his Name, do wonders in his Name, and yet blaspheme it;
we may call upon his Name, do wonders in his Name, and yet Blaspheme it;
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as the Jewes bowed before Christ when they mockt him, and spet upon him, and smote him on the head. No:
as the Jews bowed before christ when they mocked him, and spet upon him, and smote him on the head. No:
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reverence is the payment, of a debt, and what is due to the Sanctuary? even that we should lift up holy hands;
Reverence is the payment, of a debt, and what is due to the Sanctuary? even that we should lift up holy hands;
n1 vbz dt n1, pp-f dt n1, cc r-crq vbz j-jn p-acp dt n1? av cst pns12 vmd vvi a-acp j n2;
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what do we owe unto his word? even obedience;
what do we owe unto his word? even Obedience;
q-crq vdb pns12 vvb p-acp po31 n1? av n1;
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and what reverence is due to the Sacrament? in Scripture we read of none in terminis, for there need no command to bind us to honor it;
and what Reverence is due to the Sacrament? in Scripture we read of none in terminis, for there need no command to bind us to honour it;
cc r-crq n1 vbz j-jn p-acp dt n1? p-acp n1 pns12 vvb pp-f pix p-acp fw-la, p-acp pc-acp vvi dx n1 pc-acp vvi pno12 pc-acp vvi pn31;
(28) sermon (DIV2)
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for who will not reverence that love which is breathed forth from Majesty? who doth not reverence the meanest gift that comes from the hands of a King? but what reverence is that that refuseth it? or is he reverent, who,
for who will not Reverence that love which is breathed forth from Majesty? who does not Reverence the Meanest gift that comes from the hands of a King? but what Reverence is that that Refuseth it? or is he reverend, who,
p-acp r-crq vmb xx vvi d n1 r-crq vbz vvn av p-acp n1? q-crq vdz xx vvi dt js n1 cst vvz p-acp dt n2 pp-f dt n1? cc-acp q-crq n1 vbz d cst vvz pn31? cc vbz pns31 j, r-crq,
(28) sermon (DIV2)
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when he is invited to a royall feast, will not come? what reverence is that that leaves Christs body,
when he is invited to a royal feast, will not come? what Reverence is that that leaves Christ body,
c-crq pns31 vbz vvn p-acp dt j n1, vmb xx vvi? q-crq n1 vbz d cst vvz npg1 n1,
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11058
as it were, hanging on the Crosse, and his blood poured out on the ground,
as it were, hanging on the Cross, and his blood poured out on the ground,
c-acp pn31 vbdr, vvg p-acp dt n1, cc po31 n1 vvd av p-acp dt n1,
(28) sermon (DIV2)
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11059
and will not stoop to take it up? If we look upon it well we shall find that excuse hath not a more ugly face in any defect, which it is brought in no countenance, then in this.
and will not stoop to take it up? If we look upon it well we shall find that excuse hath not a more ugly face in any defect, which it is brought in no countenance, then in this.
cc vmb xx vvi pc-acp vvi pn31 a-acp? cs pns12 vvb p-acp pn31 av pns12 vmb vvi d n1 vhz xx dt av-dc j n1 p-acp d n1, r-crq pn31 vbz vvn p-acp dx n1, av p-acp d.
(28) sermon (DIV2)
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For tell me, why should we not be afraid to heare the word? why have we such itching eares? why do we throng and presse into his courts? is there not as great a preparation due unto that? is it so easie a matter to fling off all our unruly affections? are we so soone made fit to speak unto God, that he may heare;
For tell me, why should we not be afraid to hear the word? why have we such itching ears? why do we throng and press into his Courts? is there not as great a preparation due unto that? is it so easy a matter to fling off all our unruly affections? Are we so soon made fit to speak unto God, that he may hear;
p-acp vvb pno11, q-crq vmd pns12 xx vbi j pc-acp vvi dt n1? q-crq vhb pns12 d j-vvg n2? q-crq vdb pns12 vvi cc vvi p-acp po31 n2? vbz pc-acp xx a-acp j dt n1 j-jn p-acp d? vbz pn31 av j dt n1 pc-acp vvi a-acp d po12 j n2? vbr pns12 av av vvd j pc-acp vvi p-acp np1, cst pns31 vmb vvi;
(28) sermon (DIV2)
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or to heare, when he doth speak;
or to hear, when he does speak;
cc pc-acp vvi, c-crq pns31 vdz vvi;
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or may we as soone do it, as pull off our shooes from our feet, and make good the thing it self,
or may we as soon do it, as pull off our shoes from our feet, and make good the thing it self,
cc vmb pns12 p-acp av vdb pn31, p-acp vvi a-acp po12 n2 p-acp po12 n2, cc vvi j dt n1 pn31 n1,
(28) sermon (DIV2)
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11063
as we can the representation? indeed we make it our apology, but it is foule ingratitute,
as we can the representation? indeed we make it our apology, but it is foul ingratitute,
c-acp pns12 vmb dt n1? av pns12 vvb pn31 po12 n1, cc-acp pn31 vbz j n1,
(28) sermon (DIV2)
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and we cannot call it by a worse name, for it takes in all, our negligence, our luke-warmnesse, our imprudency, our carnality, our love of those evils which first trouble us,
and we cannot call it by a Worse name, for it Takes in all, our negligence, our lukewarmness, our imprudency, our carnality, our love of those evils which First trouble us,
cc pns12 vmbx vvi pn31 p-acp dt jc n1, c-acp pn31 vvz p-acp d, po12 n1, po12 j, po12 n1, po12 n1, po12 n1 pp-f d n2-jn r-crq ord vvi pno12,
(28) sermon (DIV2)
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and then make us loath our peace, first make us sick, and then afraid of the physician.
and then make us loath our peace, First make us sick, and then afraid of the Physician.
cc av vvb pno12 vvi po12 n1, ord vvb pno12 j, cc av j pp-f dt n1.
(28) sermon (DIV2)
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11066
This excuse, I I am sure, is not put up by those whom Christ bids depart into everlasting fire;
This excuse, I I am sure, is not put up by those whom christ bids depart into everlasting fire;
d n1, pns11 pns11 vbm j, vbz xx vvn a-acp p-acp d r-crq np1 vvz n1 p-acp j n1;
(28) sermon (DIV2)
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but we never saw thee hungry, or naked, or in prison: they did not think that Christ had been shut in prison with John the Baptist, or that he had begged in Lazarus. If heaven should open it self to receive thee, wouldest thou stay below with sinne and misery,
but we never saw thee hungry, or naked, or in prison: they did not think that christ had been shut in prison with John the Baptist, or that he had begged in Lazarus. If heaven should open it self to receive thee, Wouldst thou stay below with sin and misery,
cc-acp pns12 av-x vvd pno21 j, cc j, cc p-acp n1: pns32 vdd xx vvi cst np1 vhd vbn vvn p-acp n1 p-acp np1 dt np1, cc cst pns31 vhd vvn p-acp np1. cs n1 vmd vvi pn31 n1 pc-acp vvi pno21, vmd2 pns21 vvi a-acp p-acp n1 cc n1,
(28) sermon (DIV2)
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and cry, thou art unworthy to strive to enter it? behold here in the Sacrament, Paradise is,
and cry, thou art unworthy to strive to enter it? behold Here in the Sacrament, Paradise is,
cc vvi, pns21 vb2r j pc-acp vvi pc-acp vvi pn31? vvb av p-acp dt n1, n1 vbz,
(28) sermon (DIV2)
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11070
as it were, again laid open to thee, and no cherubin stands against thee, and shall this weak pretence of a willfull sinner be as a flaming sword to keep thee from the tree of life? say then to these pretences,
as it were, again laid open to thee, and no cherubin Stands against thee, and shall this weak pretence of a wilful sinner be as a flaming sword to keep thee from the tree of life? say then to these pretences,
c-acp pn31 vbdr, av vvd j p-acp pno21, cc dx n1 vvz p-acp pno21, cc vmb d j n1 pp-f dt j n1 vbb p-acp dt j-vvg n1 pc-acp vvi pno21 p-acp dt n1 pp-f n1? vvb av p-acp d n2,
(28) sermon (DIV2)
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11071
as thou shouldest to Satan, who is the forget of them, avoid, get you behind me:
as thou Shouldst to Satan, who is the forget of them, avoid, get you behind me:
c-acp pns21 vmd2 p-acp np1, r-crq vbz dt vvi pp-f pno32, vvb, vvb pn22 p-acp pno11:
(28) sermon (DIV2)
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for this is a command laid upon all Christians, and snpposes all able to receive it,
for this is a command laid upon all Christians, and snpposes all able to receive it,
p-acp d vbz dt n1 vvn p-acp d np1, cc vvz d j pc-acp vvi pn31,
(28) sermon (DIV2)
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11073
and no man is infirme, or weak, or unworthy, but he that makes himself so;
and no man is infirm, or weak, or unworthy, but he that makes himself so;
cc dx n1 vbz j, cc j, cc j, cc-acp pns31 cst vvz px31 av;
(28) sermon (DIV2)
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for his commandments are not grievous, saith Saint John, and amongst them all, there is not one lesse grievous then this.for his Commandments Are not grievous, Says Saint John, and among them all, there is not one less grievous then this.
p-acp po31 n2 vbr xx j, vvz n1 np1, cc p-acp pno32 d, pc-acp vbz xx crd av-dc j cs d.
(28) sermon (DIV2)
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For is it not easier to do this, then to deny our selves, to take up the Crosse, to love our enemies, to lay down our lives for the brethren? and yet under this heavy obligation we lye.
For is it not Easier to do this, then to deny our selves, to take up the Cross, to love our enemies, to lay down our lives for the brothers? and yet under this heavy obligation we lie.
p-acp vbz pn31 xx jc pc-acp vdi d, cs pc-acp vvi po12 n2, pc-acp vvi a-acp dt n1, pc-acp vvi po12 n2, pc-acp vvi a-acp po12 n2 p-acp dt n2? cc av p-acp d j n1 pns12 vvb.
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Whether we make it good or no, I know not, but whether it be done or not, no man, I think, did ever put up this pretence, that he was unworthy to do it;
Whither we make it good or no, I know not, but whither it be done or not, no man, I think, did ever put up this pretence, that he was unworthy to do it;
cs pns12 vvb pn31 j cc uh-dx, pns11 vvb xx, cc-acp cs pn31 vbb vdn cc xx, dx n1, pns11 vvb, vdd av vvi a-acp d n1, cst pns31 vbds j pc-acp vdi pn31;
(28) sermon (DIV2)
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11077
and shall we even offer our selves to the hardest task, to the weightier matters of the Gospel,
and shall we even offer our selves to the Hardest task, to the Weightier matters of the Gospel,
cc vmb pns12 av vvb po12 n2 p-acp dt js n1, p-acp dt jc n2 pp-f dt n1,
(28) sermon (DIV2)
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and startle and fly back and be afraid of the Sacrament? are we fit to receive his commands, which exact our goods,
and startle and fly back and be afraid of the Sacrament? Are we fit to receive his commands, which exact our goods,
cc vvi cc vvi av cc vbi j pp-f dt n1? vbr pns12 j pc-acp vvi po31 n2, r-crq j po12 n2-j,
(28) sermon (DIV2)
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and our life, and shall there be a time when we shall be unfit to receive the pledges of his love? are we worthy to be Christians,
and our life, and shall there be a time when we shall be unfit to receive the pledges of his love? Are we worthy to be Christians,
cc po12 n1, cc vmb a-acp vbi dt n1 c-crq pns12 vmb vbi j pc-acp vvi dt n2 pp-f po31 n1? vbr pns12 j pc-acp vbi np1,
(28) sermon (DIV2)
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11080
and not worthy to be communicants?
and not worthy to be communicants?
cc xx j pc-acp vbi j?
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11081
I do not here forbid preparation, for 'tis that I urge and presse, but unworthinesse is the worst excuse,
I do not Here forbid preparation, for it's that I urge and press, but unworthiness is the worst excuse,
pns11 vdb xx av vvi n1, c-acp pn31|vbz cst pns11 vvb cc vvi, cc-acp n1 vbz dt js n1,
(28) sermon (DIV2)
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because we are bound to cast it off; and we cannot more dishonor the Sacrament, then by not receiving it.
Because we Are bound to cast it off; and we cannot more dishonour the Sacrament, then by not receiving it.
c-acp pns12 vbr vvn pc-acp vvi pn31 a-acp; cc pns12 vmbx av-dc vvi dt n1, av p-acp xx vvg pn31.
(28) sermon (DIV2)
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11083
For from what root but from that of bitternesse doth this evil weed, doth this banefull pretence spring us? Let us take an Inventory of all those things which occasion it,
For from what root but from that of bitterness does this evil weed, does this baneful pretence spring us? Let us take an Inventory of all those things which occasion it,
p-acp p-acp r-crq n1 cc-acp p-acp d pp-f n1 vdz d j-jn n1, vdz d j n1 vvb pno12? vvb pno12 vvi dt n1 pp-f d d n2 r-crq n1 pn31,
(28) sermon (DIV2)
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11084
and we shall find them all to be such fruit of which we may well be ashamed;
and we shall find them all to be such fruit of which we may well be ashamed;
cc pns12 vmb vvi pno32 d pc-acp vbi d n1 pp-f r-crq pns12 vmb av vbi j;
(28) sermon (DIV2)
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11085
the best of them is our calling and necessary imployments in the world;
the best of them is our calling and necessary employments in the world;
dt js pp-f pno32 vbz po12 n1 cc j n2 p-acp dt n1;
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and is the world which passeth away of such value with us, that we will not leave it behind us,
and is the world which passes away of such valve with us, that we will not leave it behind us,
cc vbz dt n1 r-crq vvz av pp-f d n1 p-acp pno12, cst pns12 vmb xx vvi pn31 p-acp pno12,
(28) sermon (DIV2)
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11087
for a while to meet with Christ at his table? is our daily bread sweeter to us then the bread of Life? is mammon a greater God then God himself? but then the rest are of that nature that we should be afraid to think of them;
for a while to meet with christ At his table? is our daily bred Sweeten to us then the bred of Life? is mammon a greater God then God himself? but then the rest Are of that nature that we should be afraid to think of them;
c-acp dt n1 pc-acp vvi p-acp np1 p-acp po31 n1? vbz po12 j n1 jc p-acp pno12 av dt n1 pp-f n1? vbz n1 dt jc n1 cs np1 px31? cc-acp av dt n1 vbr pp-f d n1 cst pns12 vmd vbi j pc-acp vvi pp-f pno32;
(28) sermon (DIV2)
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11088
luke-warmnesse in religion, love of our sinnes, unwillingnesse to part with them, or to be saved too soone, these are the rotten bones which lye under this painted Sepulchre and glorious pretense of great reverence to the Sacrament:
lukewarmness in Religion, love of our Sins, unwillingness to part with them, or to be saved too soon, these Are the rotten bones which lie under this painted Sepulchre and glorious pretense of great Reverence to the Sacrament:
j p-acp n1, n1 pp-f po12 n2, n1 pc-acp vvi p-acp pno32, cc pc-acp vbi vvn av av, d vbr dt j-vvn n2 r-crq vvb p-acp d j-vvn n1 cc j n1 pp-f j n1 p-acp dt n1:
(28) sermon (DIV2)
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11089
Our farme, our oxe, our wife, our vanity, our sin is preferred before Christ, and then we say we reverence him.
Our farm, our ox, our wife, our vanity, our since is preferred before christ, and then we say we Reverence him.
po12 n1, po12 n1, po12 n1, po12 n1, po12 n1 vbz vvn p-acp np1, cc av pns12 vvb pns12 vvb pno31.
(28) sermon (DIV2)
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11090
But now, take this pretense of reverence with the best interpretation you can give it;
But now, take this pretense of Reverence with the best Interpretation you can give it;
p-acp av, vvb d n1 pp-f n1 p-acp dt js n1 pn22 vmb vvi pn31;
(28) sermon (DIV2)
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11091
suppose they that pretend it are not men devoted to the world, and vanity, but such as do try and examine themselves every day,
suppose they that pretend it Are not men devoted to the world, and vanity, but such as do try and examine themselves every day,
vvb pns32 cst vvb pn31 vbr xx n2 vvn p-acp dt n1, cc n1, cc-acp d c-acp vdb vvi cc vvi px32 d n1,
(28) sermon (DIV2)
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11092
and keep a carefull watch over their hearts, (and yet it is scarce probable such men should pretend unworthinesse;
and keep a careful watch over their hearts, (and yet it is scarce probable such men should pretend unworthiness;
cc vvi dt j n1 p-acp po32 n2, (cc av pn31 vbz av-j j d n2 vmd vvi n1;
(28) sermon (DIV2)
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11093
for these tares of excuses commonly grow upon the rocks, and barrennesse, and not upon good ground) but suppose this high reverence they have of the Sacrament, may keep them off,
for these tares of excuses commonly grow upon the Rocks, and Barrenness, and not upon good ground) but suppose this high Reverence they have of the Sacrament, may keep them off,
p-acp d n2 pp-f n2 av-j vvi p-acp dt n2, cc n1, cc xx p-acp j n1) cc-acp vvb d j n1 pns32 vhb pp-f dt n1, vmb vvi pno32 a-acp,
(28) sermon (DIV2)
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11094
and make them afraid to come neere; yet as Saint Paul speakes in another case, 1 Cor. 4.7.
and make them afraid to come near; yet as Saint Paul speaks in Another case, 1 Cor. 4.7.
cc vvi pno32 j pc-acp vvi av-j; av c-acp n1 np1 vvz p-acp j-jn n1, crd np1 crd.
(28) sermon (DIV2)
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11095
This is utterly a fault in them, if not NONLATINALPHABET yet tis NONLATINALPHABET it is not so bad as profanenesse,
This is utterly a fault in them, if not yet this it is not so bad as profaneness,
d vbz av-j dt n1 p-acp pno32, cs xx av pn31|vbz pn31 vbz xx av j c-acp n1,
(28) sermon (DIV2)
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11096
but a fault it is, and neglect too large for this excuse to palliate and cover.
but a fault it is, and neglect too large for this excuse to palliate and cover.
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(28) sermon (DIV2)
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11097
For 1. By this their abstaining they do either pity or condemn those that are more forward,
For 1. By this their abstaining they do either pity or condemn those that Are more forward,
p-acp crd p-acp d po32 vvg pns32 vdb d n1 cc vvi d cst vbr av-dc j,
(28) sermon (DIV2)
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11098
as those that venture too far upon that formidable mystery, which they look upon at distance,
as those that venture too Far upon that formidable mystery, which they look upon At distance,
c-acp d cst vvb av av-j p-acp d j n1, r-crq pns32 vvb p-acp p-acp n1,
(28) sermon (DIV2)
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11099
and tremble, and dare not come neere;
and tremble, and Dare not come near;
cc vvi, cc vvb xx vvn av-j;
(28) sermon (DIV2)
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11100
as those that do not well consider what they do, and therefore are bold to do it;
as those that do not well Consider what they do, and Therefore Are bold to do it;
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(28) sermon (DIV2)
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11101
as men whom not conscience but presumption brings to the Altar.
as men whom not conscience but presumption brings to the Altar.
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(28) sermon (DIV2)
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11102
They will say perhaps, they passe no such censure on their brethren, they condemn them not;
They will say perhaps, they pass no such censure on their brothers, they condemn them not;
pns32 vmb vvi av, pns32 vvb dx d n1 p-acp po32 n2, pns32 vvb pno32 xx;
(28) sermon (DIV2)
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11103
but yet they may, and speak not a word, condemn them by their actions, as Noah did condemn the world by his faith;
but yet they may, and speak not a word, condemn them by their actions, as Noah did condemn the world by his faith;
cc-acp av pns32 vmb, cc vvb xx dt n1, vvb pno32 p-acp po32 n2, c-acp np1 vdd vvi dt n1 p-acp po31 n1;
(28) sermon (DIV2)
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11104
for when in our behaviour we turn our back upon them, there is something of a sharpe reprehension flyes from us,
for when in our behaviour we turn our back upon them, there is something of a sharp reprehension flies from us,
p-acp c-crq p-acp po12 n1 pns12 vvb po12 n1 p-acp pno32, pc-acp vbz pi pp-f dt j n1 vvz p-acp pno12,
(28) sermon (DIV2)
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11105
like an arrow from a Parthians bow, after those who walk another way. And this utterly is a fault by my not eating to condemn them that eat:
like an arrow from a Parthians bow, After those who walk Another Way. And this utterly is a fault by my not eating to condemn them that eat:
av-j dt n1 p-acp dt njp2 n1, p-acp d r-crq vvb j-jn n1. cc d av-j vbz dt n1 p-acp po11 xx vvg pc-acp vvi pno32 cst vvb:
(28) sermon (DIV2)
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11106
This is contristari fratres, this is to grieve our brethren, to make them think that mors in olla, that death is in the pot, danger in eating the Bread of life:
This is contristari Brothers, this is to grieve our brothers, to make them think that mors in olla, that death is in the pot, danger in eating the Bred of life:
d vbz fw-la fw-la, d vbz pc-acp vvi po12 n2, pc-acp vvi pno32 vvi cst fw-la p-acp fw-es, cst n1 vbz p-acp dt n1, n1 p-acp vvg dt n1 pp-f n1:
(28) sermon (DIV2)
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11107
this is to walk uncharitably, and for ought we know, to destroy him with our not eating, for whom Christ dyed. Or 2ly;
this is to walk uncharitably, and for ought we know, to destroy him with our not eating, for whom christ died. Or 2ly;
d vbz pc-acp vvi av-j, cc c-acp pi pns12 vvi, pc-acp vvi pno31 p-acp po12 xx vvg, p-acp ro-crq np1 vvd. cc j;
(28) sermon (DIV2)
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11108
Their refraining to come may keep others at the same distance, and it is not easy to determine utrùm pejor us, an pejori exemplo agatur, (as Cato speaks to another purpose in Livy ) whether is more dangerous, their absence to themselves, or the example to others;
Their refraining to come may keep Others At the same distance, and it is not easy to determine utrùm pejor us, an pejori exemplo agatur, (as Cato speaks to Another purpose in Livy) whither is more dangerous, their absence to themselves, or the Exampl to Others;
po32 vvg p-acp vvb vmb vvi n2-jn p-acp dt d n1, cc pn31 vbz xx j pc-acp vvi fw-la fw-la pno12, dt fw-la fw-la fw-la, (c-acp np1 vvz p-acp j-jn n1 p-acp np1) cs vbz av-dc j, po32 n1 p-acp px32, cc dt n1 p-acp n2-jn;
(28) sermon (DIV2)
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11109
For if Moses turn his back, who will not be afraid to come neere to the mount? If men of more reserved conversation, who keep themselves unspotted of the world, tremble and dare not come nigh,
For if Moses turn his back, who will not be afraid to come near to the mount? If men of more reserved Conversation, who keep themselves unspotted of the world, tremble and Dare not come High,
c-acp cs np1 vvb po31 n1, r-crq vmb xx vbi j pc-acp vvi av-j p-acp dt n1? cs n2 pp-f av-dc j-vvn n1, r-crq vvb px32 j pp-f dt n1, vvb cc vvb xx vvn av-j,
(28) sermon (DIV2)
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11110
how may many weak Christians, who hope here to receive their additionall strength, be struck with terror,
how may many weak Christians, who hope Here to receive their additional strength, be struck with terror,
q-crq vmb d j np1, r-crq vvb av pc-acp vvi po32 j n1, vbb vvn p-acp n1,
(28) sermon (DIV2)
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11111
and so refuse to come? and think of these mysteries as the Germans in Tacitus did of those offices which they performed to their Goddesse Hertha, the earth? The Goddesse was washed,
and so refuse to come? and think of these Mysteres as the Germanes in Tacitus did of those Offices which they performed to their Goddess Hertha, the earth? The Goddess was washed,
cc av vvb pc-acp vvi? cc vvb pp-f d n2 p-acp dt j p-acp np1 vdd pp-f d n2 r-crq pns32 vvd p-acp po32 n1 np1, dt n1? dt n1 vbds vvn,
(28) sermon (DIV2)
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11112
and they who ministred unto her were swallowed up in the same lake;
and they who ministered unto her were swallowed up in the same lake;
cc pns32 r-crq vvd p-acp pno31 vbdr vvn a-acp p-acp dt d n1;
(28) sermon (DIV2)
690
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11113
Arcanus hinc terror, sancta { que } ignorantia, saith the Historian, quid sit illud quod tantùm perituri vident, Hence a secret terror, Arcanus hinc terror, sancta { que } ignorantia, Says the Historian, quid sit illud quod tantùm perituri vident, Hence a secret terror,
np1 fw-la n1, fw-la { fw-fr } fw-la, vvz dt n1, fw-la fw-la fw-la fw-la fw-la fw-la j, av dt j-jn n1,
(28) sermon (DIV2)
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11114
and holy ignorance possest them, who wondred what that divine power should be, which none could see,
and holy ignorance possessed them, who wondered what that divine power should be, which none could see,
cc j n1 vvd pno32, r-crq vvd r-crq d j-jn n1 vmd vbi, r-crq pix vmd vvi,
(28) sermon (DIV2)
690
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11115
but they who were to perish in the sight; for minister to it, was to dye.
but they who were to perish in the sighed; for minister to it, was to die.
cc-acp pns32 r-crq vbdr pc-acp vvi p-acp dt n1; p-acp n1 p-acp pn31, vbds pc-acp vvi.
(28) sermon (DIV2)
690
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11116
I know we cannot give too much reverence unto it, we cannot give enough;
I know we cannot give too much Reverence unto it, we cannot give enough;
pns11 vvb pns12 vmbx vvi av d n1 p-acp pn31, pns12 vmbx vvi av-d;
(28) sermon (DIV2)
691
Page 409
11117
but that servant doth but little honour his master, who will bow, and cringe, and kisse his hand,
but that servant does but little honour his master, who will bow, and cringe, and kiss his hand,
cc-acp cst n1 vdz p-acp j n1 po31 n1, r-crq vmb vvi, cc vvi, cc vvi po31 n1,
(28) sermon (DIV2)
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11118
and keep at distance, and yet sleep in his service. Obedience and reverence are twins, they are borne, and grow up, and dye together:
and keep At distance, and yet sleep in his service. obedience and Reverence Are twins, they Are born, and grow up, and die together:
cc vvi p-acp n1, cc av vvb p-acp po31 n1. n1 cc n1 vbr n2, pns32 vbr vvn, cc vvb a-acp, cc vvi av:
(28) sermon (DIV2)
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11119
I am not truly reverent till my obedience speaks and publisheth it, and if I obey not, my reverence is but a name, and it profiteth nothing;
I am not truly reverend till my Obedience speaks and Publisheth it, and if I obey not, my Reverence is but a name, and it profiteth nothing;
pns11 vbm xx av-j j c-acp po11 n1 vvz cc vvz pn31, cc cs pns11 vvb xx, po11 n1 vbz p-acp dt n1, cc pn31 vvz pix;
(28) sermon (DIV2)
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11120
as Saint Paul spake in another case, If be a breaker of the law, my Circumcision is made uncircumcision:
as Saint Paul spoke in Another case, If be a breaker of the law, my Circumcision is made uncircumcision:
c-acp n1 np1 vvd p-acp j-jn n1, cs vbi dt n1 pp-f dt n1, po11 n1 vbz vvn n1:
(28) sermon (DIV2)
691
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11121
If I doe not come as Christ commands, I may call it reverence, but he will count it a great dishonour to his love.
If I do not come as christ commands, I may call it Reverence, but he will count it a great dishonour to his love.
cs pns11 vdb xx vvi p-acp np1 vvz, pns11 vmb vvi pn31 n1, cc-acp pns31 vmb vvi pn31 dt j n1 p-acp po31 n1.
(28) sermon (DIV2)
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11122
We complaine much of the superstition of the Romish party, we are angry with their Altars, their vestments, their bowings,
We complain much of the Superstition of the Romish party, we Are angry with their Altars, their vestments, their bowings,
pns12 vvb av-d pp-f dt n1 pp-f dt jp n1, pns12 vbr j p-acp po32 n2, po32 n2, po32 n2-vvg,
(28) sermon (DIV2)
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11123
and cringes, and count it a kind of Theatricall Idolatry, and I think, without breach of Charity we may;
and cringes, and count it a kind of Theatrical Idolatry, and I think, without breach of Charity we may;
cc n2, cc vvb pn31 dt n1 pp-f j n1, cc pns11 vvb, p-acp n1 pp-f n1 pns12 vmb;
(28) sermon (DIV2)
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11124
for as they make it, it is one of the greatest Idols in the world;
for as they make it, it is one of the greatest Idols in the world;
c-acp c-acp pns32 vvb pn31, pn31 vbz crd pp-f dt js n2 p-acp dt n1;
(28) sermon (DIV2)
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11125
but we must take heed how we cry down superstition in others, whilst we suffer it to lye at our own doores;
but we must take heed how we cry down Superstition in Others, while we suffer it to lie At our own doors;
cc-acp pns12 vmb vvi n1 c-crq pns12 vvb a-acp n1 p-acp n2-jn, cs pns12 vvb pn31 pc-acp vvi p-acp po12 d n2;
(28) sermon (DIV2)
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11126
how we condemn it as a monster, as it walks abroad, when we hug and cherish it in our own breasts.
how we condemn it as a monster, as it walks abroad, when we hug and cherish it in our own breasts.
c-crq pns12 vvb pn31 p-acp dt n1, c-acp pn31 vvz av, c-crq pns12 vvb cc vvi pn31 p-acp po12 d n2.
(28) sermon (DIV2)
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11127
For what is superstition but a groundlesse feare? what is it but a feare where no feare is, For what is Superstition but a groundless Fear? what is it but a Fear where no Fear is,
p-acp r-crq vbz n1 p-acp dt j n1? q-crq vbz pn31 p-acp dt n1 c-crq dx n1 vbz,
(28) sermon (DIV2)
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11128
or if there be, a feare which we are bound to abolish? A feare to doe our duty is something worse then superstition,
or if there be, a Fear which we Are bound to Abolah? A Fear to do our duty is something Worse then Superstition,
cc cs pc-acp vbi, dt n1 r-crq pns12 vbr vvn pc-acp vvi? dt n1 pc-acp vdi po12 n1 vbz pi jc cs n1,
(28) sermon (DIV2)
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11129
and if we doe not make the Sacrament an Idol, yet by this kind of lazy reverence, we make it nothing in this world,
and if we do not make the Sacrament an Idol, yet by this kind of lazy Reverence, we make it nothing in this world,
cc cs pns12 vdb xx vvi dt n1 dt n1, av p-acp d n1 pp-f j n1, pns12 vvb pn31 pix p-acp d n1,
(28) sermon (DIV2)
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11130
and as much as in us lyes frustrate the grace of God, which in these outward elements is presented in a manner to the eye.
and as much as in us lies frustrate the grace of God, which in these outward elements is presented in a manner to the eye.
cc c-acp d c-acp p-acp pno12 n2 vvi dt n1 pp-f np1, r-crq p-acp d j n2 vbz vvn p-acp dt n1 p-acp dt n1.
(28) sermon (DIV2)
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11131
I have dwelt the longer on this subject, because I see this duty so much neglected;
I have dwelled the longer on this Subject, Because I see this duty so much neglected;
pns11 vhb vvn dt jc p-acp d n-jn, c-acp pns11 vvb d n1 av av-d vvn;
(28) sermon (DIV2)
693
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11132
some not fit to come, others not so much unfit, as unwilling; some so spirituall, or rather so carnall and profane, that they contemn it;
Some not fit to come, Others not so much unfit, as unwilling; Some so spiritual, or rather so carnal and profane, that they contemn it;
d xx j pc-acp vvi, n2-jn xx av av-d j, c-acp j; d av j, cc av-c av j cc j, cst pns32 vvb pn31;
(28) sermon (DIV2)
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11133
some so careless, that they seldome think ont, but suffer their soule to run to ruine, not to be raiss'd and repaired till it be taken from them;
Some so careless, that they seldom think Onto, but suffer their soul to run to ruin, not to be raissed and repaired till it be taken from them;
d av j, cst pns32 av vvb p-acp|pn31, cc-acp vvb po32 n1 pc-acp vvi pc-acp vvi, xx pc-acp vbi vvn cc vvd p-acp pn31 vbb vvn p-acp pno32;
(28) sermon (DIV2)
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11134
some pleading their own infirmity, others the high dignity of these mysteries;
Some pleading their own infirmity, Others the high dignity of these Mysteres;
d vvg po32 d n1, n2-jn av j n1 pp-f d n2;
(28) sermon (DIV2)
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11135
the best of which pretenses is a sinne, which one would think we but a hard and uneasie pillow for a sick conscience to rest on.
the best of which pretences is a sin, which one would think we but a hard and uneasy pillow for a sick conscience to rest on.
dt js pp-f r-crq n2 vbz dt n1, r-crq crd vmd vvi pns12 p-acp dt j cc j n1 p-acp dt j n1 pc-acp vvi a-acp.
(28) sermon (DIV2)
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11136
Not come, because I care not? not come, because I will not? not come because I dare not? not come? That utterly is a fault, and neglect doth aggrandize it;
Not come, Because I care not? not come, Because I will not? not come Because I Dare not? not come? That utterly is a fault, and neglect does aggrandise it;
xx vvb, c-acp pns11 vvb xx? xx vvn, c-acp pns11 vmb xx? xx vvn c-acp pns11 vvb xx? xx vvn? cst av-j vbz dt n1, cc n1 vdz n1 pn31;
(28) sermon (DIV2)
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11137
contempt doth make it yet greater;
contempt does make it yet greater;
n1 vdz vvi pn31 av jc;
(28) sermon (DIV2)
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11138
and infirmity, and conceit of our unworthinesse is another fault, and our high esteeme of the Ceremony cannot wipe it out,
and infirmity, and conceit of our unworthiness is Another fault, and our high esteem of the Ceremony cannot wipe it out,
cc n1, cc n1 pp-f po12 n1 vbz j-jn n1, cc po12 j n1 pp-f dt n1 vmbx vvi pn31 av,
(28) sermon (DIV2)
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11139
but it shewes it self even through this reverence, and shewes us guilty of the Body and bloud of Christ,
but it shows it self even through this Reverence, and shows us guilty of the Body and blood of christ,
cc-acp pn31 vvz pn31 n1 av p-acp d n1, cc vvz pno12 j pp-f dt n1 cc n1 pp-f np1,
(28) sermon (DIV2)
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11140
though we eat not this Bread, nor drink this cup; we pretend indeed we cannot, but the truth is, we will not come.
though we eat not this Bred, nor drink this cup; we pretend indeed we cannot, but the truth is, we will not come.
cs pns12 vvb xx d n1, ccx vvi d n1; pns12 vvb av pns12 vmbx, cc-acp dt n1 vbz, pns12 vmb xx vvi.
(28) sermon (DIV2)
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11141
Let us not then bring in our unworthinesse as an excuse, for such an Apology is our doome which we passe against our selves, which removes,
Let us not then bring in our unworthiness as an excuse, for such an Apology is our doom which we pass against our selves, which removes,
vvb pno12 xx av vvi p-acp po12 n1 p-acp dt n1, p-acp d dt n1 vbz po12 n1 r-crq pns12 vvb p-acp po12 n2, r-crq vvz,
(28) sermon (DIV2)
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11142
and sets us a farre off from any relief of that mercy which should seale our pardon,
and sets us a Far off from any relief of that mercy which should seal our pardon,
cc vvz pno12 av av-j a-acp p-acp d n1 pp-f d n1 r-crq vmd vvi po12 n1,
(28) sermon (DIV2)
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11143
because we say we need it not:
Because we say we need it not:
c-acp pns12 vvb pns12 vvb pn31 xx:
(28) sermon (DIV2)
693
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11144
we ought not to doe, what we ought to doe, and we are unworthy to doe our duty, is brought in as an excuse, but it is our condemnation.we ought not to do, what we ought to do, and we Are unworthy to do our duty, is brought in as an excuse, but it is our condemnation.
pns12 vmd xx pc-acp vdi, r-crq pns12 vmd pc-acp vdi, cc pns12 vbr j pc-acp vdi po12 n1, vbz vvn p-acp p-acp dt n1, cc-acp pn31 vbz po12 n1.
(28) sermon (DIV2)
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11145
Let us then doe it, and let us doe it often, and in the last place let us doe it to that end for which he did first institute, and ordaine it.
Let us then do it, and let us do it often, and in the last place let us do it to that end for which he did First institute, and ordain it.
vvb pno12 av vdb pn31, cc vvb pno12 vdb pn31 av, cc p-acp dt ord n1 vvb pno12 vdi pn31 p-acp d n1 p-acp r-crq pns31 vdd ord vvi, cc vvi pn31.
(28) sermon (DIV2)
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11146
Let us doe it in remembrance of him.
Let us do it in remembrance of him.
vvb pno12 vdb pn31 p-acp n1 pp-f pno31.
(28) sermon (DIV2)
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11147
And now we may imagine that this is a thing soon done, a matter of quick dispatch;
And now we may imagine that this is a thing soon done, a matter of quick dispatch;
cc av pns12 vmb vvi cst d vbz dt n1 av vdn, dt n1 pp-f j n1;
(28) sermon (DIV2)
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11148
for as the Jewes had Moses, so have we Christ read in our Churches every Sabbath day;
for as the Jews had Moses, so have we christ read in our Churches every Sabbath day;
c-acp c-acp dt np2 vhd np1, av vhb pns12 np1 vvn p-acp po12 n2 d n1 n1;
(28) sermon (DIV2)
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11149
he is the story, the discourse of the times, and we name him almost as often as we speak,
he is the story, the discourse of the times, and we name him almost as often as we speak,
pns31 vbz dt n1, dt n1 pp-f dt n2, cc pns12 vvb pno31 av c-acp av c-acp pns12 vvb,
(28) sermon (DIV2)
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11150
and too often name him, but not with that reverence which we should;
and too often name him, but not with that Reverence which we should;
cc av av vvi pno31, cc-acp xx p-acp d n1 r-crq pns12 vmd;
(28) sermon (DIV2)
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11151
but thus to remember him may be a greater injury then forgetfulnesse, and better we never knew him, then thus to remember him.
but thus to Remember him may be a greater injury then forgetfulness, and better we never knew him, then thus to Remember him.
cc-acp av pc-acp vvi pno31 vmb vbi dt jc n1 cs n1, cc j pns12 av-x vvd pno31, av av pc-acp vvi pno31.
(28) sermon (DIV2)
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11152
And therefore we must remember, that this remembrance consists not in a bare calling back into our mind every passage of his glorious Oeconomy, by bringing him from his cratch to his crosse,
And Therefore we must Remember, that this remembrance consists not in a bore calling back into our mind every passage of his glorious Oeconomy, by bringing him from his cratch to his cross,
cc av pns12 vmb vvi, cst d n1 vvz xx p-acp dt j n-vvg av p-acp po12 n1 d n1 pp-f po31 j np1, p-acp vvg pno31 p-acp po31 n1 p-acp po31 n1,
(28) sermon (DIV2)
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11153
and from his crosse to his grave; for words of knowledge in scripture evermore imply the affections;
and from his cross to his grave; for words of knowledge in scripture evermore imply the affections;
cc p-acp po31 n1 p-acp po31 n1; p-acp n2 pp-f n1 p-acp n1 av vvi dt n2;
(28) sermon (DIV2)
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11154
when Joseph desired Pharaohs Butler to remember him, his meaning was he should procure his liberty:
when Joseph desired Pharaohs Butler to Remember him, his meaning was he should procure his liberty:
c-crq np1 vvd np1 n1 p-acp vvb pno31, po31 n1 vbds pns31 vmd vvi po31 n1:
(28) sermon (DIV2)
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11155
when Nehemiah prayes to God to remember him in his last Chap. v. 22. he interprets himself,
when Nehemiah prays to God to Remember him in his last Chap. v. 22. he interprets himself,
c-crq np1 vvz p-acp np1 p-acp vvb pno31 p-acp po31 n1 np1 n1 crd pns31 vvz px31,
(28) sermon (DIV2)
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11156
and pardon me according to the multitude of thy mercies:
and pardon me according to the multitude of thy Mercies:
cc vvb pno11 vvg p-acp dt n1 pp-f po21 n2:
(28) sermon (DIV2)
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11157
when the Thief on the Crosse bespeaks Christ to remember him when he came into his kingdome, he then beg'd a kingdome.
when the Thief on the Cross bespeaks christ to Remember him when he Come into his Kingdom, he then begged a Kingdom.
c-crq dt n1 p-acp dt n1 vvz np1 p-acp vvb pno31 c-crq pns31 vvd p-acp po31 n1, pns31 av vvn dt n1.
(28) sermon (DIV2)
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11158
Indeed such a benefit deserves to be had in everlasting remembrance;
Indeed such a benefit deserves to be had in everlasting remembrance;
np1 d dt n1 vvz pc-acp vbi vhn p-acp j n1;
(28) sermon (DIV2)
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11159
for what is a jewell of a rich price in the hands of a foole, who hath no heart to receive and keep it? what were all the glory of the Starres, of the Sun and the Moon, which he hath ordained,
for what is a jewel of a rich price in the hands of a fool, who hath no heart to receive and keep it? what were all the glory of the Stars, of the Sun and the Moon, which he hath ordained,
p-acp r-crq vbz dt n1 pp-f dt j n1 p-acp dt n2 pp-f dt n1, r-crq vhz dx n1 pc-acp vvi cc vvi pn31? q-crq vbdr d dt n1 pp-f dt n2, pp-f dt n1 cc dt n1, r-crq pns31 vhz vvn,
(28) sermon (DIV2)
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11160
if there were no eye to behold them? How can seed be quickned, if the womb of the earth receive it not? or what a pearl is the Gospel,
if there were no eye to behold them? How can seed be quickened, if the womb of the earth receive it not? or what a pearl is the Gospel,
cs pc-acp vbdr dx n1 pc-acp vvi pno32? q-crq vmb n1 vbi vvn, cs dt n1 pp-f dt n1 vvb pn31 xx? cc q-crq dt n1 vbz dt n1,
(28) sermon (DIV2)
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11161
if the heart be not the Cabinet? what is Christ, if he be not remembred?
if the heart be not the Cabinet? what is christ, if he be not remembered?
cs dt n1 vbb xx dt n1? q-crq vbz np1, cs pns31 vbb xx vvn?
(28) sermon (DIV2)
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11162
We must then, and upon this occasion especially, open the register of our soul, and enroll Christ there in deep and living characters;
We must then, and upon this occasion especially, open the register of our soul, and enrol christ there in deep and living characters;
pns12 vmb av, cc p-acp d n1 av-j, av-j dt n1 pp-f po12 n1, cc vvi np1 a-acp p-acp j-jn cc j-vvg n2;
(28) sermon (DIV2)
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11163
For the memory is a preserver of that which she receives:
For the memory is a preserver of that which she receives:
c-acp dt n1 vbz dt n1 pp-f d r-crq pns31 vvz:
(28) sermon (DIV2)
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11164
but then it is not enough for us to behold these glorious Phantasmes, and carry them about with us as pretious Antidotes,
but then it is not enough for us to behold these glorious Phantasms, and carry them about with us as precious Antidotes,
cc-acp cs pn31 vbz xx av-d p-acp pno12 pc-acp vvi d j n2, cc vvi pno32 a-acp p-acp pno12 p-acp j n2,
(28) sermon (DIV2)
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11165
unlesse we bring them ab intestino memoriae ad os cogitationis, as Saint Aust. speaks, from the inward part of the memory to the mouth and stomack of the cogitative faculty, which is our spirituall rumination, our chewing of the cud;
unless we bring them ab intestino Memoriae ad os cogitationis, as Saint Aust. speaks, from the inward part of the memory to the Mouth and stomach of the cogitative faculty, which is our spiritual rumination, our chewing of the cud;
cs pns12 vvb pno32 fw-la fw-la fw-la fw-la fw-la fw-la, p-acp n1 np1 vvz, p-acp dt j n1 pp-f dt n1 p-acp dt n1 cc n1 pp-f dt j n1, r-crq vbz po12 j n1, po12 vvg pp-f dt n1;
(28) sermon (DIV2)
695
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11166
unlesse we do Colloqui cum fide, hold a Colloquie within us, and Catechize our faith, and enquire whether we remember Christ as we should;
unless we do Colloqui cum fide, hold a Colloquy within us, and Catechise our faith, and inquire whither we Remember christ as we should;
cs pns12 vdb np1 fw-la fw-la, vvb dt n1 p-acp pno12, cc vvb po12 n1, cc vvi cs pns12 vvb np1 c-acp pns12 vmd;
(28) sermon (DIV2)
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11167
whether our faith be as strong, our hop eas stedfast, our charity as fervent, as so great love requireth;
whither our faith be as strong, our hop eas steadfast, our charity as fervent, as so great love requires;
c-crq po12 n1 vbb a-acp j, po12 vvi fw-la j, po12 n1 c-acp j, c-acp av j n1 vvz;
(28) sermon (DIV2)
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11168
whether it be such a faith, and such as hope, and so intensive a charity, as Christ and his love thus diffused abroad might beget;
whither it be such a faith, and such as hope, and so intensive a charity, as christ and his love thus diffused abroad might beget;
cs pn31 vbb d dt n1, cc d c-acp vvb, cc av j dt n1, c-acp np1 cc po31 n1 av vvn av vmd vvi;
(28) sermon (DIV2)
695
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11169
whether Christ be hung up in this gallery of our soule, onely as a picture, or whether he be a Living Christ, and dwelleth in us of a truth:
whither christ be hung up in this gallery of our soul, only as a picture, or whither he be a Living christ, and dwells in us of a truth:
cs np1 vbb vvn a-acp p-acp d n1 pp-f po12 n1, av-j c-acp dt n1, cc cs pns31 vbb dt vvg np1, cc vvz p-acp pno12 pp-f dt n1:
(28) sermon (DIV2)
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11170
For the memory as it is the womb to forme and fashion Christ, so it may yield good blood to nourish him,
For the memory as it is the womb to Form and fashion christ, so it may yield good blood to nourish him,
c-acp dt n1 c-acp pn31 vbz dt n1 pc-acp vvi cc n1 np1, av pn31 vmb vvi j n1 pc-acp vvi pno31,
(28) sermon (DIV2)
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11171
and in this sence, that of Plato may be true, NONLATINALPHABET, we learn and are instructed by those notions, which were formerly imprinted in our Memory;
and in this sense, that of Plato may be true,, we Learn and Are instructed by those notions, which were formerly imprinted in our Memory;
cc p-acp d n1, cst pp-f np1 vmb vbi j,, pns12 vvb cc vbr vvn p-acp d n2, r-crq vbdr av-j vvn p-acp po12 n1;
(28) sermon (DIV2)
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11172
we do conceive and are in travell, as Saint Paul speakes, with Christ; till he be fully formed in us;
we do conceive and Are in travel, as Saint Paul speaks, with christ; till he be Fully formed in us;
pns12 vdb vvi cc vbr p-acp n1, c-acp n1 np1 vvz, p-acp np1; c-acp pns31 vbb av-j vvn p-acp pno12;
(28) sermon (DIV2)
695
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11173
we work him out in Cogitatoria, in the Elaboratory of our hearts.
we work him out in Cogitatoria, in the Elaboratory of our hearts.
pns12 vvb pno31 av p-acp np1, p-acp dt n1 pp-f po12 n2.
(28) sermon (DIV2)
695
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11174
When we have him in our thoughts, and his precepts alwaies before our eyes, as in a book which checkes us at every turn,
When we have him in our thoughts, and his Precepts always before our eyes, as in a book which Checks us At every turn,
c-crq pns12 vhb pno31 p-acp po12 n2, cc po31 n2 av p-acp po12 n2, c-acp p-acp dt n1 r-crq n2 pno12 p-acp d n1,
(28) sermon (DIV2)
695
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11175
and by a frequent Contemplation of them draw our soules out of those encumbrances which many times involve and fetter them;
and by a frequent Contemplation of them draw our Souls out of those encumbrances which many times involve and fetter them;
cc p-acp dt j n1 pp-f pno32 vvi po12 n2 av pp-f d n2 r-crq d n2 vvi cc vvi pno32;
(28) sermon (DIV2)
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Page 411
11176
when we recollect our mind into it self, and fasten it to this rock, where it may rest as upon a holy hill, from whence it may look down and behold every object in its proper shape;
when we recollect our mind into it self, and fasten it to this rock, where it may rest as upon a holy hill, from whence it may look down and behold every Object in its proper shape;
c-crq pns12 vvb po12 n1 p-acp pn31 n1, cc vvi pn31 p-acp d n1, c-crq pn31 vmb vvi a-acp p-acp dt j n1, p-acp c-crq pn31 vmb vvi a-acp cc vvi d n1 p-acp po31 j n1;
(28) sermon (DIV2)
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Page 411
11177
look upon an injury as a benefit, persecution as a blessing, and see life in the face and countenance of death,
look upon an injury as a benefit, persecution as a blessing, and see life in the face and countenance of death,
vvb p-acp dt n1 p-acp dt n1, n1 p-acp dt n1, cc vvi n1 p-acp dt n1 cc n1 pp-f n1,
(28) sermon (DIV2)
695
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11178
then and not till then we may be said to remember him.
then and not till then we may be said to Remember him.
av cc xx c-acp av pns12 vmb vbi vvn pc-acp vvi pno31.
(28) sermon (DIV2)
695
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11179
For can he remember a meek Christ, who will be angry without a cause? can he remember a poore Christ, that makes Mammon his God? can he remember the Prince of Peace, who is wholly bent to war? can he remember Christ, who is as ready to betray him as Judas, and naile him to the Crosse as Pilat? Better he were quite raced out of our memory,
For can he Remember a meek christ, who will be angry without a cause? can he Remember a poor christ, that makes Mammon his God? can he Remember the Prince of Peace, who is wholly bent to war? can he Remember christ, who is as ready to betray him as Judas, and nail him to the Cross as Pilat? Better he were quite razed out of our memory,
p-acp vmb pns31 vvi dt j np1, r-crq vmb vbi j p-acp dt n1? vmb pns31 vvi dt j np1, cst vvz np1 po31 n1? vmb pns31 vvi dt n1 pp-f n1, r-crq vbz av-jn vvn p-acp n1? vmb pns31 vvi np1, r-crq vbz a-acp j pc-acp vvi pno31 p-acp np1, cc vvi pno31 p-acp dt j c-acp np1? j pns31 vbdr av vvn av pp-f po12 n1,
(28) sermon (DIV2)
695
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11180
then that we should thus set him there as a mark to be shot at;
then that we should thus Set him there as a mark to be shot At;
av cst pns12 vmd av vvi pno31 a-acp p-acp dt n1 pc-acp vbi vvn p-acp;
(28) sermon (DIV2)
695
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11181
then to be thus set up, to be scorned, and reviled, and spit upon, and Crucified again;
then to be thus Set up, to be scorned, and reviled, and spit upon, and crucified again;
av pc-acp vbi av vvn a-acp, pc-acp vbi vvn, cc vvd, cc vvb p-acp, cc vvn av;
(28) sermon (DIV2)
695
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11182
better never to have known him, then to know, and put him to shame.
better never to have known him, then to know, and put him to shame.
av-jc av-x pc-acp vhi vvn pno31, cs pc-acp vvi, cc vvd pno31 pc-acp vvi.
(28) sermon (DIV2)
695
Page 411
11183
And therefore, if we will remember him, we must contemplate him in his own sphere, in that site and aspect which he looks upon us;
And Therefore, if we will Remember him, we must contemplate him in his own sphere, in that site and aspect which he looks upon us;
cc av, cs pns12 vmb vvi pno31, pns12 vmb vvi pno31 p-acp po31 d n1, p-acp d n1 cc n1 r-crq pns31 vvz p-acp pno12;
(28) sermon (DIV2)
695
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11184
deliberare, & causas expendere, well weigh and consider upon what termes and conditions we did first receive him,deliberare, & causas expendere, well weigh and Consider upon what terms and conditions we did First receive him,
j, cc fw-la fw-la, av vvi cc vvi p-acp r-crq n2 cc n2 pns12 vdd ord vvi pno31,
(28) sermon (DIV2)
695
Page 411
11243
in a word, refine every vertue, quicken every grace, intend thy will, exalt thy faith, draw neerer to Christ,
in a word, refine every virtue, quicken every grace, intend thy will, exalt thy faith, draw nearer to christ,
p-acp dt n1, vvb d n1, vvb d n1, vvb po21 n1, vvi po21 n1, vvb av-jc p-acp np1,
(28) sermon (DIV2)
698
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11185
and entertain him in our thoughts and memories, and this will drive Christianity home, make it enter into the soule and spirit, fasten and rivet Christ into us,
and entertain him in our thoughts and memories, and this will drive Christianity home, make it enter into the soul and Spirit, fasten and rivet christ into us,
cc vvi pno31 p-acp po12 n2 cc n2, cc d vmb vvi np1 av-an, vvb pn31 vvi p-acp dt n1 cc n1, vvb cc vvi np1 p-acp pno12,
(28) sermon (DIV2)
695
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11186
and make him a part of us;
and make him a part of us;
cc vvi pno31 dt n1 pp-f pno12;
(28) sermon (DIV2)
695
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11187
that his promises and precepts, and the virtue of his death and passion may be in our memory as vessels are in a well-ordered family, whence upon every occasion we may readily take them out for our use, find a defence against every temptation, a buckler for evey dart, that so the love of Christ may swallow up all reluctancy in us, in victory.
that his promises and Precepts, and the virtue of his death and passion may be in our memory as vessels Are in a well-ordered family, whence upon every occasion we may readily take them out for our use, find a defence against every temptation, a buckler for evey dart, that so the love of christ may swallow up all reluctancy in us, in victory.
cst po31 n2 cc n2, cc dt n1 pp-f po31 n1 cc n1 vmb vbi p-acp po12 n1 p-acp n2 vbr p-acp dt j n1, c-crq p-acp d n1 pns12 vmb av-j vvi pno32 av p-acp po12 n1, vvb dt n1 p-acp d n1, dt n1 p-acp j n1, cst av dt n1 pp-f np1 vmb vvi a-acp d n1 p-acp pno12, p-acp n1.
(28) sermon (DIV2)
695
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11188
This gives us a true taste and relish of the sweetnesse of those blessings and benefits which we receive in the Sacrament.
This gives us a true taste and relish of the sweetness of those blessings and benefits which we receive in the Sacrament.
np1 vvz pno12 dt j n1 cc n1 pp-f dt n1 pp-f d n2 cc n2 r-crq pns12 vvb p-acp dt n1.
(28) sermon (DIV2)
695
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11189
For the sweetnesse of honey, saith Basil, is not known so well by the Philosophers discourse,
For the sweetness of honey, Says Basil, is not known so well by the Philosophers discourse,
p-acp dt n1 pp-f n1, vvz np1, vbz xx vvn av av p-acp dt ng1 n1,
(28) sermon (DIV2)
695
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11190
as by the taste (which is a better and surer judge then the most subtile Naturalists) no more are the benefits of Christ and his Gospel,
as by the taste (which is a better and Surer judge then the most subtle Naturalists) no more Are the benefits of christ and his Gospel,
c-acp p-acp dt n1 (r-crq vbz dt jc cc jc n1 cs dt av-ds j n2) dx av-dc vbr dt n2 pp-f np1 cc po31 n1,
(28) sermon (DIV2)
695
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11191
though uttered by the Tongue of men and Angels, in the words which conveigh them, as in a heart melted and transformed into the Love of Christ;
though uttered by the Tongue of men and Angels, in the words which convey them, as in a heart melted and transformed into the Love of christ;
cs vvn p-acp dt n1 pp-f n2 cc n2, p-acp dt n2 r-crq vvb pno32, c-acp p-acp dt n1 vvn cc vvn p-acp dt n1 pp-f np1;
(28) sermon (DIV2)
695
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11192
then in the mind of man, when it is the same mind which is in Christ Jesus:
then in the mind of man, when it is the same mind which is in christ jesus:
av p-acp dt n1 pp-f n1, c-crq pn31 vbz dt d n1 r-crq vbz p-acp np1 np1:
(28) sermon (DIV2)
695
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11193
there he is remembred indeed, there he is placed not as in the High Priests Hall, to be mockt,
there he is remembered indeed, there he is placed not as in the High Priests Hall, to be mocked,
a-acp pns31 vbz vvn av, a-acp pns31 vbz vvn xx c-acp p-acp dt j ng1 n1, pc-acp vbi vvn,
(28) sermon (DIV2)
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11194
and derided, and blasphemed, but as in his throne, in his heaven, where he dispenseth his light, his joy, his glory, such glory as no Eloquence is equall to, no language can expresse, not Saint Paul himself, who was caught up into Paradise and tasted the sweetnesse of it,
and derided, and blasphemed, but as in his throne, in his heaven, where he dispenseth his Light, his joy, his glory, such glory as no Eloquence is equal to, no language can express, not Saint Paul himself, who was caught up into Paradise and tasted the sweetness of it,
cc vvn, cc vvn, cc-acp c-acp p-acp po31 n1, p-acp po31 n1, c-crq pns31 vvz po31 n1, po31 n1, po31 n1, d n1 p-acp dx n1 vbz j-jn p-acp, dx n1 vmb vvi, xx n1 np1 px31, r-crq vbds vvn a-acp p-acp n1 cc vvd dt n1 pp-f pn31,
(28) sermon (DIV2)
695
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11195
and then tells us no more then this, that they were NONLATINALPHABET the words were unspeakable words, words which it was not possible for a man to utter;
and then tells us no more then this, that they were the words were unspeakable words, words which it was not possible for a man to utter;
cc av vvz pno12 av-dx av-dc cs d, cst pns32 vbdr dt n2 vbdr j n2, n2 r-crq pn31 vbds xx j p-acp dt n1 pc-acp vvi;
(28) sermon (DIV2)
695
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11196
which was in effect, to tell us he did feele it, but could not tell us what it was:
which was in Effect, to tell us he did feel it, but could not tell us what it was:
r-crq vbds p-acp n1, pc-acp vvi pno12 pns31 vdd vvi pn31, cc-acp vmd xx vvi pno12 r-crq pn31 vbds:
(28) sermon (DIV2)
695
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11197
and thus to taste him is to remember him.
and thus to taste him is to Remember him.
cc av pc-acp vvi pno31 vbz pc-acp vvi pno31.
(28) sermon (DIV2)
695
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11198
And first, It takes in our faith, I do not meane a dead and unactive faith,
And First, It Takes in our faith, I do not mean a dead and unactive faith,
cc ord, pn31 vvz p-acp po12 n1, pns11 vdb xx vvi dt j cc j n1,
(28) sermon (DIV2)
696
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11199
for that leaves us dead and buried in a land of Oblivion, never looking upon Christ,
for that leaves us dead and buried in a land of Oblivion, never looking upon christ,
c-acp cst vvz pno12 j cc vvn p-acp dt n1 pp-f n1, av-x vvg p-acp np1,
(28) sermon (DIV2)
696
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11200
or his benefits, nor gathering any strength or virtue from him, and no more considering this our High Priest,
or his benefits, nor gathering any strength or virtue from him, and no more considering this our High Priest,
cc po31 n2, ccx vvg d n1 cc n1 p-acp pno31, cc dx av-dc vvg d po12 j n1,
(28) sermon (DIV2)
696
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11201
then if he had never offered himself, never satisfied, never been but a faith that worketh by love, a faith that followes Christ;
then if he had never offered himself, never satisfied, never been but a faith that works by love, a faith that follows christ;
av cs pns31 vhd av-x vvn px31, av-x vvn, av-x vbn p-acp dt n1 cst vvz p-acp n1, dt n1 cst vvz np1;
(28) sermon (DIV2)
696
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11202
through every Period, and stage, and passage of his blessed oeconomy; a faith that is a disciple, and followes him whithersoever he goes;
through every Period, and stage, and passage of his blessed economy; a faith that is a disciple, and follows him whithersoever he Goes;
p-acp d n1, cc n1, cc n1 pp-f po31 j-vvn n1; dt n1 cst vbz dt n1, cc vvz pno31 av pns31 vvz;
(28) sermon (DIV2)
696
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11305
these link and unite men together in the bond of love in which they are one,
these link and unite men together in the bound of love in which they Are one,
d n1 cc vvi n2 av p-acp dt n1 pp-f n1 p-acp r-crq pns32 vbr crd,
(29) sermon (DIV2)
703
Page 417
11203
looks upon him in time of prosperity, and cloths him in the dayes of affliction, forgets them, remembring him; in injuries, and forgives them;
looks upon him in time of Prosperity, and clothes him in the days of affliction, forgets them, remembering him; in injuries, and forgives them;
vvz p-acp pno31 p-acp n1 pp-f n1, cc n2 pno31 p-acp dt n2 pp-f n1, vvz pno32, vvg pno31; p-acp n2, cc vvz pno32;
(28) sermon (DIV2)
696
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11204
in death it self, and makes him our Resurrection, makes us one with him, that we cannot think,
in death it self, and makes him our Resurrection, makes us one with him, that we cannot think,
p-acp n1 pn31 n1, cc vvz pno31 po12 n1, vvz pno12 crd p-acp pno31, cst pns12 vmbx vvi,
(28) sermon (DIV2)
696
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11205
or speak, or move, that we cannot live, nor dye without him. Now the time of receiving the Sacrament, of the receiving these pledges of his love,
or speak, or move, that we cannot live, nor die without him. Now the time of receiving the Sacrament, of the receiving these pledges of his love,
cc vvi, cc vvi, cst pns12 vmbx vvi, ccx vvi p-acp pno31. av dt n1 pp-f vvg dt n1, pp-f dt n-vvg d n2 pp-f po31 n1,
(28) sermon (DIV2)
696
Page 412
11206
and these pignora fidei, these pledges of our faith, is the time of actuating, of quickning and increasing our faith, that it may be more apprehensive, more operative, more lively, that it may even spring in our hearts at the mention of Christ, at this representation of his body and blood,
and these pignora fidei, these pledges of our faith, is the time of actuating, of quickening and increasing our faith, that it may be more apprehensive, more operative, more lively, that it may even spring in our hearts At the mention of christ, At this representation of his body and blood,
cc d fw-la fw-la, d n2 pp-f po12 n1, vbz dt n1 pp-f j-vvg, pp-f j-vvg cc vvg po12 n1, cst pn31 vmb vbi av-dc j, av-dc j-jn, av-dc j, cst pn31 vmb av vvi p-acp po12 n2 p-acp dt n1 pp-f np1, p-acp d n1 pp-f po31 n1 cc n1,
(28) sermon (DIV2)
697
Page 412
11207
as the babe did in Elizabeths womb at the Virgin Mary 's salutation.
as the babe did in Elizabeths womb At the Virgae Marry is salutation.
c-acp dt n1 vdd p-acp npg1 n1 p-acp dt n1 uh vbz n1.
(28) sermon (DIV2)
697
Page 413
11208
For our Faith, as it may have its increasings and improvements, so it may have its decreasings and failings;
For our Faith, as it may have its increasings and improvements, so it may have its decreasings and failings;
p-acp po12 n1, c-acp pn31 vmb vhi po31 n2-vvg cc n2, av pn31 vmb vhi po31 n2-vvg cc n2-vvg;
(28) sermon (DIV2)
697
Page 413
11209
may be weakned by the daily incursions which the world and the devil make upon it, by presenting objects of Terror to daunt and enfeeble it, objects of delight to slumber and charm it.
may be weakened by the daily incursions which the world and the Devil make upon it, by presenting objects of Terror to daunt and enfeeble it, objects of delight to slumber and charm it.
vmb vbi vvn p-acp dt j n2 r-crq dt n1 cc dt n1 vvb p-acp pn31, p-acp vvg n2 pp-f n1 pc-acp vvi cc j pn31, n2 pp-f n1 pc-acp vvi cc vvi pn31.
(28) sermon (DIV2)
697
Page 413
11210
It may be weakned by the daily avocations and common actions of our life, that we may not cleave so close unto Christ, not eye him with that intention, not love him with that fervour, not obey him with that cheerfulnesse which we should,
It may be weakened by the daily avocations and Common actions of our life, that we may not cleave so close unto christ, not eye him with that intention, not love him with that fervour, not obey him with that cheerfulness which we should,
pn31 vmb vbi vvn p-acp dt j n2 cc j n2 pp-f po12 n1, cst pns12 vmb xx vvi av av-j p-acp np1, xx vvb pno31 p-acp d n1, xx vvi pno31 p-acp d n1, xx vvi pno31 p-acp d n1 r-crq pns12 vmd,
(28) sermon (DIV2)
697
Page 413
11211
but be in a disposition ready to fall off, and let go our hold of him.
but be in a disposition ready to fallen off, and let go our hold of him.
cc-acp vbi p-acp dt n1 j pc-acp vvi a-acp, cc vvb vvi po12 n1 pp-f pno31.
(28) sermon (DIV2)
697
Page 413
11212
And therefore as we must at all times stir it up, and actuate it, so especially in our approaches to the Lords table,
And Therefore as we must At all times stir it up, and actuate it, so especially in our Approaches to the lords table,
cc av c-acp pns12 vmb p-acp d n2 vvb pn31 a-acp, cc vvb pn31, av av-j p-acp po12 n2 p-acp dt n2 n1,
(28) sermon (DIV2)
697
Page 413
11213
for in this doth our preparation to it, in this doth the benefit and power of the Sacrament principally consist:
for in this does our preparation to it, in this does the benefit and power of the Sacrament principally consist:
c-acp p-acp d vdz po12 n1 p-acp pn31, p-acp d vdz dt n1 cc n1 pp-f dt n1 av-j vvi:
(28) sermon (DIV2)
697
Page 413
11214
for here doth our Saviour, as it were, again present himself to us, opens him wounds, shewes us his hand,
for Here does our Saviour, as it were, again present himself to us, Opens him wounds, shows us his hand,
c-acp av vdz po12 n1, c-acp pn31 vbdr, av j px31 p-acp pno12, vvz pno31 n2, vvz pno12 po31 n1,
(28) sermon (DIV2)
697
Page 413
11215
and his side, speaks to us as he did to Thomas, reach hither your fingers and behold my hands;
and his side, speaks to us as he did to Thomas, reach hither your fingers and behold my hands;
cc po31 n1, vvz p-acp pno12 c-acp pns31 vdd p-acp np1, vvb av po22 n2 cc vvb po11 n2;
(28) sermon (DIV2)
697
Page 413
11216
and reach hither your hands and thrust them into my sides; take, eat, this is my body, and be not faithlesse but believing;
and reach hither your hands and thrust them into my sides; take, eat, this is my body, and be not faithless but believing;
cc vvb av po22 n2 cc vvi pno32 p-acp po11 n2; vvb, vvb, d vbz po11 n1, cc vbb xx j p-acp vvg;
(28) sermon (DIV2)
697
Page 413
11217
here shake off that chilness, that restivenesse, that acedie, that wearinesse, that faintnesse of your faith;
Here shake off that chillness, that restiveness, that acedie, that weariness, that faintness of your faith;
av vvb a-acp d n1, cst n1, cst n1, cst n1, cst n1 pp-f po22 n1;
(28) sermon (DIV2)
697
Page 413
11218
here warm, and actuate, and quicken it, that it may be a working, fighting, conquering faith.
Here warm, and actuate, and quicken it, that it may be a working, fighting, conquering faith.
av j, cc vvi, cc vvb pn31, cst pn31 vmb vbi dt n-vvg, vvg, j-vvg n1.
(28) sermon (DIV2)
697
Page 413
11219
For thus to do it is to do this in remembrance of him. Secondly, It takes in repentance, by which we doe most truly remember Christ;
For thus to do it is to do this in remembrance of him. Secondly, It Takes in Repentance, by which we do most truly Remember christ;
p-acp av pc-acp vdi pn31 vbz p-acp vdb d p-acp n1 pp-f pno31. ord, pn31 vvz p-acp n1, p-acp r-crq pns12 vdb av-ds av-j vvi np1;
(28) sermon (DIV2)
697
Page 413
11220
remember his birth, and are born againe, for repentance is our new birth;
Remember his birth, and Are born again, for Repentance is our new birth;
vvb po31 n1, cc vbr vvn av, p-acp n1 vbz po12 j n1;
(28) sermon (DIV2)
698
Page 413
11221
remember his Circumcision, and circumcise our hearts, for repentance is NONLATINALPHABET, the great circumcision, saith Epiphanius; goe about with him doing good, for repentance is our obedience;
Remember his Circumcision, and circumcise our hearts, for Repentance is, the great circumcision, Says Epiphanius; go about with him doing good, for Repentance is our Obedience;
vvb po31 n1, cc vvi po12 n2, p-acp n1 vbz, dt j n1, vvz np1; vvb a-acp p-acp pno31 vdg j, p-acp n1 vbz po12 n1;
(28) sermon (DIV2)
698
Page 413
11222
remember him on his Crosse, for repentance setteth up a Crosse in imitation of his,
Remember him on his Cross, for Repentance sets up a Cross in imitation of his,
vvb pno31 p-acp po31 vvi, p-acp n1 vvz a-acp dt n1 p-acp n1 pp-f png31,
(28) sermon (DIV2)
698
Page 413
11223
and lifts us up upon it, stretcheth and dilates all the powers of our soule, peirceth our hearts,
and lifts us up upon it, Stretcheth and dilates all the Powers of our soul, pierceth our hearts,
cc vvz pno12 a-acp p-acp pn31, vvz cc vvz d dt n2 pp-f po12 n1, vvz po12 n2,
(28) sermon (DIV2)
698
Page 413
11224
and so crucifies the flesh, and the affections and lusts thereof.
and so Crucifies the Flesh, and the affections and Lustiest thereof.
cc av vvz dt n1, cc dt n2 cc n2 av.
(28) sermon (DIV2)
698
Page 413
11225
Our repentance, if it be true, is an imitation of Christs suffering, a revenge upon our selves for what the Jewes did to him;
Our Repentance, if it be true, is an imitation of Christ suffering, a revenge upon our selves for what the Jews did to him;
po12 n1, cs pn31 vbb j, vbz dt n1 pp-f npg1 n1, dt n1 p-acp po12 n2 p-acp r-crq dt np2 vdd p-acp pno31;
(28) sermon (DIV2)
698
Page 413
11226
the proper issue and effect to his love;
the proper issue and Effect to his love;
dt j n1 cc vvi p-acp po31 n1;
(28) sermon (DIV2)
698
Page 413
11227
for what Christ worketh in us, he first works upon us, makes us see, and feele,
for what christ works in us, he First works upon us, makes us see, and feel,
p-acp r-crq np1 vvz p-acp pno12, pns31 ord vvz p-acp pno12, vvz pno12 vvi, cc vvi,
(28) sermon (DIV2)
698
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11228
and handle his love, that we may be active in those duties of love, which by his command and ensample we owe to him,
and handle his love, that we may be active in those duties of love, which by his command and ensample we owe to him,
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(28) sermon (DIV2)
698
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11229
and in him to our brethren:
and in him to our brothers:
cc p-acp pno31 p-acp po12 n2:
(28) sermon (DIV2)
698
Page 413
11230
He dyed to be a propitiation for our sinnes, that is, that he might make sinne to cease, for so the word NONLATINALPHABET implyes;
He died to be a propitiation for our Sins, that is, that he might make sin to cease, for so the word Implies;
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(28) sermon (DIV2)
698
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11231
gives us strength by repentance quite to extinguish and abolish sinne.
gives us strength by Repentance quite to extinguish and Abolah sin.
vvz pno12 n1 p-acp n1 av pc-acp vvi cc vvi n1.
(28) sermon (DIV2)
698
Page 413
11232
Thus if we repent, thus if we doe, we doe it in remembrance of him. And this we are to doe,
Thus if we Repent, thus if we do, we do it in remembrance of him. And this we Are to do,
av cs pns12 vvb, av cs pns12 vdb, pns12 vdb pn31 p-acp n1 pp-f pno31. cc d pns12 vbr pc-acp vdi,
(28) sermon (DIV2)
698
Page 413
11233
but then especially when we prepare our selves, and make our addresses to Christs Table;
but then especially when we prepare our selves, and make our Addresses to Christ Table;
cc-acp av av-j c-crq pns12 vvb po12 n2, cc vvb po12 n2 p-acp npg1 n1;
(28) sermon (DIV2)
698
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11234
for though repentance be the fruit of a due examination of our selves, yet we may and must examine our repentance it self,
for though Repentance be the fruit of a due examination of our selves, yet we may and must examine our Repentance it self,
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(28) sermon (DIV2)
698
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11235
and the time to doe it is now, now thou art to renew thy Covenant, and so must also renew thy repentance.
and the time to do it is now, now thou art to renew thy Covenant, and so must also renew thy Repentance.
cc dt n1 pc-acp vdi pn31 vbz av, av pns21 vb2r pc-acp vvi po21 n1, cc av vmb av vvi po21 n1.
(28) sermon (DIV2)
698
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11236
In the Feast of the Atonement the Lord tells his people, Lev. 23.27.
In the Feast of the Atonement the Lord tells his people, Lev. 23.27.
p-acp dt n1 pp-f dt n1 dt n1 vvz po31 n1, np1 crd.
(28) sermon (DIV2)
698
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11237
you shall keep it, and he that doth not afflict his soul, shall be cut off, This is a day for it,you shall keep it, and he that does not afflict his soul, shall be Cut off, This is a day for it,
pn22 vmb vvi pn31, cc pns31 cst vdz xx vvi po31 n1, vmb vbi vvn a-acp, d vbz dt n1 p-acp pn31,
(28) sermon (DIV2)
698
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11238
and in this day thou must doe it.
and in this day thou must do it.
cc p-acp d n1 pns21 vmb vdi pn31.
(28) sermon (DIV2)
698
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11239
This is the season to ransack thy soule, to see how many graines of hypocrisie were left behind in thy former repentance, what hollowness was in thy groanes, what coldnesse in thy devotion;
This is the season to ransack thy soul, to see how many grains of hypocrisy were left behind in thy former Repentance, what hollowness was in thy groans, what coldness in thy devotion;
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(28) sermon (DIV2)
698
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11240
to see what advantage Satan hath since taken, what ground he hath won in thy soule;
to see what advantage Satan hath since taken, what ground he hath wone in thy soul;
pc-acp vvi r-crq n1 np1 vhz p-acp vvn, r-crq n1 pns31 vhz vvn p-acp po21 n1;
(28) sermon (DIV2)
698
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11241
and then in remembrance of Christs love set afresh to the work of mortification, wound thy heart deeper, lay on surer blowes, empty thy self of thy self, of all that rust and rubbish which thy self-love left behind,
and then in remembrance of Christ love Set afresh to the work of mortification, wound thy heart Deeper, lay on Surer blows, empty thy self of thy self, of all that rust and rubbish which thy Self-love left behind,
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(28) sermon (DIV2)
698
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11242
and then stir up those graces in thee which through inadvertency and carelessnesse lye raked up as in the ashes;
and then stir up those graces in thee which through inadvertency and carelessness lie raked up as in the Ashes;
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(28) sermon (DIV2)
698
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11244
and so renew thy Covenant, and sit down at his Table and thus if thou doe it, thou dost it in remembrance of him.
and so renew thy Covenant, and fit down At his Table and thus if thou do it, thou dost it in remembrance of him.
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(28) sermon (DIV2)
698
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11245
I might here take in the whole traine, the whole Circle and Crown of Christian graces and virtues,
I might Here take in the Whole train, the Whole Circle and Crown of Christian graces and Virtues,
pns11 vmd av vvi p-acp dt j-jn n1, dt j-jn n1 cc n1 pp-f njp n2 cc n2,
(28) sermon (DIV2)
699
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11246
and draw them together and shut them within the compasse of this one word remembrance, for it will comprehend them all;
and draw them together and shut them within the compass of this one word remembrance, for it will comprehend them all;
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(28) sermon (DIV2)
699
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11247
knowledge, obedience, love, sincerity, thankfulnesse, from whence the Sacrament hath its name, NONLATINALPHABET, my last payment, and peace offering;
knowledge, Obedience, love, sincerity, thankfulness, from whence the Sacrament hath its name,, my last payment, and peace offering;
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(28) sermon (DIV2)
699
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11248
for he that truly believes and repents, as he is sick of sinne, so is he sick of love, of that love, which in the Sacrament is sealed, and confirmed to us;
for he that truly believes and repents, as he is sick of sin, so is he sick of love, of that love, which in the Sacrament is sealed, and confirmed to us;
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(28) sermon (DIV2)
699
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11249
is full of saving knowledge, is ever bowing to Christs scepter, is sincere and like himself in all his wayes, will meditate of it day and night, will drive it ab animo in habitum, as Tertull. speaks, from the mind to the motions and actions of his body, from the conscience into the outward man, till it appeare in liberall hands, in righteous lips, and in attentive eares;
is full of Saving knowledge, is ever bowing to Christ sceptre, is sincere and like himself in all his ways, will meditate of it day and night, will drive it ab animo in habitum, as Tertul speaks, from the mind to the motions and actions of his body, from the conscience into the outward man, till it appear in liberal hands, in righteous lips, and in attentive ears;
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(28) sermon (DIV2)
699
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11250
will breath forth nothing but devotion, but prayers and Hallelujahs, glory, honour, and praise for this his love;
will breath forth nothing but devotion, but Prayers and Hallelujahs, glory, honour, and praise for this his love;
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(28) sermon (DIV2)
699
Page 414
11251
and so become as the picture, and image, and face of Christ, reflecting all his favours and graces back upon him;
and so become as the picture, and image, and face of christ, reflecting all his favours and graces back upon him;
cc av vvn p-acp dt n1, cc n1, cc n1 pp-f np1, vvg d po31 n2 cc n2 av p-acp pno31;
(28) sermon (DIV2)
699
Page 414
11252
as a Pillar engraven with Gods lovingkindnesses, a Memoriall of Gods goodnesse thankfully set up for ever;
as a Pillar engraven with God's Loving-kindnesses, a Memorial of God's Goodness thankfully Set up for ever;
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(28) sermon (DIV2)
699
Page 414
11253
and thus to doe it is to doe it in remembrance of him. And to conclude;
and thus to do it is to do it in remembrance of him. And to conclude;
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(28) sermon (DIV2)
699
Page 414
11254
thus if we doe it, if we thus remember him, he will also remember us, remember us,
thus if we do it, if we thus Remember him, he will also Remember us, Remember us,
av cs pns12 vdb pn31, cs pns12 av vvb pno31, pns31 vmb av vvb pno12, vvb pno12,
(28) sermon (DIV2)
700
Page 414
11255
and set us as seales upon his heart, and signets on his right hand, remember us as his peculiar treasure;
and Set us as Seals upon his heart, and signets on his right hand, Remember us as his peculiar treasure;
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(28) sermon (DIV2)
700
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11256
and as our remembrance of him takes up all the duty of a Christian, so doth his remembrance of us comprehend all the benefits of a Saviour;
and as our remembrance of him Takes up all the duty of a Christian, so does his remembrance of us comprehend all the benefits of a Saviour;
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(28) sermon (DIV2)
700
Page 414
11257
our love of him, and his love to us are NONLATINALPHABET, will be as matter and fuell to nourish and uphold this remembrance between us for ever;
our love of him, and his love to us Are, will be as matter and fuel to nourish and uphold this remembrance between us for ever;
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(28) sermon (DIV2)
700
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we shall remember him in humility and obedience, and he shall remember us in love and power; we shall Remember him in humility and Obedience, and he shall Remember us in love and power;
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(28) sermon (DIV2)
700
Page 415
11259
we shall remember him on earth, and he shall remember us in heaven, and prepare a place for us;
we shall Remember him on earth, and he shall Remember us in heaven, and prepare a place for us;
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(28) sermon (DIV2)
700
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11260
he shall remember our affliction, and uphold us; he shall remember our prayers, and make them effectuall; our almes;
he shall Remember our affliction, and uphold us; he shall Remember our Prayers, and make them effectual; our alms;
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(28) sermon (DIV2)
700
Page 415
11261
and make them a pleasing sacrifice; he shall remember our failings, and settle and establish us;
and make them a pleasing sacrifice; he shall Remember our failings, and settle and establish us;
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(28) sermon (DIV2)
700
Page 415
11262
our teares, and turn them into joy;
our tears, and turn them into joy;
po12 n2, cc vvi pno32 p-acp n1;
(28) sermon (DIV2)
700
Page 415
11263
he shall remember all that we do or suffer, all but our sinnes, those he hath buried in his grave for ever.
he shall Remember all that we do or suffer, all but our Sins, those he hath buried in his grave for ever.
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(28) sermon (DIV2)
700
Page 415
11264
And now we are drawing neere to his table with feare and reverence he will remember us,
And now we Are drawing near to his table with Fear and Reverence he will Remember us,
cc av pns12 vbr vvg av-j p-acp po31 n1 p-acp n1 cc n1 pns31 vmb vvi pno12,
(28) sermon (DIV2)
700
Page 415
11265
and draw neerer to us in these outward elements, then superstition can feigne him; beyond the fiction of transubstantiation, and abundantly satisfy us with the fatnesse of his house;
and draw nearer to us in these outward elements, then Superstition can feign him; beyond the fiction of transubstantiation, and abundantly satisfy us with the fatness of his house;
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(28) sermon (DIV2)
700
Page 415
11266
feed us, though not with his flesh, yet with himself; and move in us, that we may grow up in him.
feed us, though not with his Flesh, yet with himself; and move in us, that we may grow up in him.
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(28) sermon (DIV2)
700
Page 415
11267
In a word, He will remember us in heaven more truly then we can remember him on earth,
In a word, He will Remember us in heaven more truly then we can Remember him on earth,
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(28) sermon (DIV2)
700
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11268
and distill his grace and blessings on us, be ever with us, and fill our hearts with rejoycing, which will be a faire pledg of that solid, pure,
and distil his grace and blessings on us, be ever with us, and fill our hearts with rejoicing, which will be a fair pledge of that solid, pure,
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(28) sermon (DIV2)
700
Page 415
11269
and everlasting joy in the Highest Heavens. And Lord remember us thus, now thou art in thy kingdome.
and everlasting joy in the Highest Heavens. And Lord Remember us thus, now thou art in thy Kingdom.
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(28) sermon (DIV2)
700
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11270
blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE THE NINETEENTH SERMON. 1 THES. 4.11.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE THE NINETEENTH SERMON. 1 THESE. 4.11.
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(29) sermon (DIV2)
701
Page 416
11271
And that you study to be quiet, and to doe your own businesse, and to work with your own hands, as we have commanded you.
And that you study to be quiet, and to do your own business, and to work with your own hands, as we have commanded you.
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(29) sermon (DIV2)
702
Page 416
11272
THe summe of religion & Christianity is to do the will of God;
THe sum of Religion & Christianity is to do the will of God;
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(29) sermon (DIV2)
703
Page 416
11273
and this is the will of God, even our Sanctification, at the 3. v. of this chapter.
and this is the will of God, even our Sanctification, At the 3. v. of this chapter.
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(29) sermon (DIV2)
703
Page 416
11274
This is the whole duty of man, and we may say of it, as the Father doth of the Lords prayer, quantum substringitur verbis, tantum diffunditur sensibus, though it be contracted,
This is the Whole duty of man, and we may say of it, as the Father does of the lords prayer, quantum substringitur verbis, Tantum diffunditur sensibus, though it be contracted,
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(29) sermon (DIV2)
703
Page 416
11275
and comprized in a word, yet it poures forth it self in a Sea of matter and sense.
and comprised in a word, yet it pours forth it self in a Sea of matter and sense.
cc vvd p-acp dt n1, av pn31 vvz av pn31 n1 p-acp dt n1 pp-f n1 cc n1.
(29) sermon (DIV2)
703
Page 416
11276
For this holinesse unto which God hath called us, is but one virtue, but of a large extent and compasse;
For this holiness unto which God hath called us, is but one virtue, but of a large extent and compass;
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(29) sermon (DIV2)
703
Page 416
11277
NONLATINALPHABET, but one virtue, but is divided into many, and stands as Queen in the midst of the circle and crown of all the graces,
, but one virtue, but is divided into many, and Stands as Queen in the midst of the circle and crown of all the graces,
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(29) sermon (DIV2)
703
Page 416
11278
and claimes an interest in them all; hath patience to wait on her, compassion to reach out her hand, longanimity to sustain,
and claims an Interest in them all; hath patience to wait on her, compassion to reach out her hand, longanimity to sustain,
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(29) sermon (DIV2)
703
Page 416
11279
and this NONLATINALPHABET, this placability of mind and contentation in our own portion and lot, to uphold her,
and this, this placability of mind and contentation in our own portion and lot, to uphold her,
cc d, d n1 pp-f n1 cc n1 p-acp po12 d n1 cc n1, pc-acp vvi pno31,
(29) sermon (DIV2)
703
Page 416
11280
and keep her in an equall poyse and temper, ever like unto her self;
and keep her in an equal poise and temper, ever like unto her self;
cc vvi pno31 p-acp dt j-jn n1 cc n1, av av-j p-acp po31 n1;
(29) sermon (DIV2)
703
Page 416
11281
that we may be holy in our faith, and holy in our conversation with men, without which though our faith could remove mountains, yet we were not holy.
that we may be holy in our faith, and holy in our Conversation with men, without which though our faith could remove Mountains, yet we were not holy.
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(29) sermon (DIV2)
703
Page 416
11282
Tot ramos porrigit, tot venas diffundit, so rich is the substance of holinesse, so many branches doth she reach forth,Tot Ramos porrigit, tot venas diffundit, so rich is the substance of holiness, so many branches does she reach forth,
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(29) sermon (DIV2)
703
Page 416
11283
so many veines doth she spread into;
so many Veins does she spread into;
av d n2 vdz pns31 vvi p-acp;
(29) sermon (DIV2)
703
Page 417
11284
and indeed, all those virtues which commend us to God, are as the branches and veins,
and indeed, all those Virtues which commend us to God, Are as the branches and Veins,
cc av, d d n2 r-crq vvb pno12 p-acp np1, vbr p-acp dt n2 cc n2,
(29) sermon (DIV2)
703
Page 417
11285
and Holinesse, the bloud and juice to make them live. I doe not intend to compare them one with the other, because all are necessary,
and Holiness, the blood and juice to make them live. I do not intend to compare them one with the other, Because all Are necessary,
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(29) sermon (DIV2)
703
Page 417
11286
and the neglect of any one doth frustrate all the rest;
and the neglect of any one does frustrate all the rest;
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(29) sermon (DIV2)
703
Page 417
11287
and the Wise-man hath forbid us to ask, Why this is better then that, for every one of them in his due time and place is necessary.
and the Wiseman hath forbid us to ask, Why this is better then that, for every one of them in his due time and place is necessary.
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(29) sermon (DIV2)
703
Page 417
11288
It hath been the great mistake and fault of those who professe Christianity, to shrink up its veines,
It hath been the great mistake and fault of those who profess Christianity, to shrink up its Veins,
pn31 vhz vbn dt j n1 cc n1 pp-f d r-crq vvb np1, pc-acp vvi a-acp po31 n2,
(29) sermon (DIV2)
703
Page 417
11289
and lop off its branches, contenting themselves with a partiall holinesse:
and lop off its branches, contenting themselves with a partial holiness:
cc vvb a-acp po31 n2, vvg px32 p-acp dt j n1:
(29) sermon (DIV2)
703
Page 417
11290
some have placed it in a sigh or sad look, and calld it repentance; others in the tongue,
Some have placed it in a sighs or sad look, and called it Repentance; Others in the tongue,
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(29) sermon (DIV2)
703
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11291
and hand, and calld it zeale; others in the heart, in a good intention, and called it piety; others have made it verbum adbreviatum, a short word indeed, and called it faith:
and hand, and called it zeal; Others in the heart, in a good intention, and called it piety; Others have made it verbum adbreviatum, a short word indeed, and called it faith:
cc n1, cc vvd pn31 n1; n2-jn p-acp dt n1, p-acp dt j n1, cc vvd pn31 n1; n2-jn vhb vvn pn31 fw-la fw-la, dt j n1 av, cc vvd pn31 n1:
(29) sermon (DIV2)
703
Page 417
11292
few have been solicitous and carefull to preserve it in integritate totâ & solidâ, solid and entire,
few have been solicitous and careful to preserve it in integritate totâ & solidâ, solid and entire,
d vhb vbn j cc j pc-acp vvi pn31 p-acp fw-la fw-la cc fw-la, j cc j,
(29) sermon (DIV2)
703
Page 417
11293
but vaunt and boast themselves as great proficients in Holinesse, and yet never study to be quiet; have little peace with others,
but vaunt and boast themselves as great proficients in Holiness, and yet never study to be quiet; have little peace with Others,
cc-acp n1 cc vvi px32 p-acp j n2-jn p-acp n1, cc av av-x n1 pc-acp vbi j-jn; vhb j n1 p-acp n2-jn,
(29) sermon (DIV2)
703
Page 417
11294
yet are at peace with themselves; are very religious, and very profane;
yet Are At peace with themselves; Are very religious, and very profane;
av vbr p-acp n1 p-acp px32; vbr av j, cc av j;
(29) sermon (DIV2)
703
Page 417
11295
are very religious and very turbulent, have the tongues of Angels, but no hand at all to do their own businesse,
Are very religious and very turbulent, have the tongues of Angels, but no hand At all to do their own business,
vbr av j cc j j, vhb dt n2 pp-f n2, cc-acp dx n1 p-acp d pc-acp vdi po32 d n1,
(29) sermon (DIV2)
703
Page 417
11296
and to work in their calling. and to work in their calling.
cc pc-acp vvi p-acp po32 n-vvg.
(29) sermon (DIV2)
703
Page 417
11297
And therefore we may observe, that the Apostle, in every Epistle almost, takes paines to give a full and exact enumeration of every duty of our lives, that the man of God may be perfect to every good work;
And Therefore we may observe, that the Apostle, in every Epistle almost, Takes pains to give a full and exact enumeration of every duty of our lives, that the man of God may be perfect to every good work;
cc av pns12 vmb vvi, cst dt n1, p-acp d n1 av, vvz n2 pc-acp vvi dt j cc j n1 pp-f d n1 pp-f po12 n2, cst dt n1 pp-f np1 vmb vbb j p-acp d j n1;
(29) sermon (DIV2)
703
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11298
teacheth us not onely those domesticke and immanent vertues (if I may so call them) which are advantageous to our selves alone,
Teaches us not only those domestic and immanent Virtues (if I may so call them) which Are advantageous to our selves alone,
vvz pno12 xx j d j-jn cc j n2 (cs pns11 vmb av vvi pno32) q-crq vbr j p-acp po12 n2 av-j,
(29) sermon (DIV2)
703
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11299
as faith, and hope, and the like, which justifie that person onely in whom they dwell;
as faith, and hope, and the like, which justify that person only in whom they dwell;
c-acp n1, cc n1, cc dt j, r-crq vvb d n1 av-j p-acp ro-crq pns32 vvb;
(29) sermon (DIV2)
703
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11300
but emanant, publick, and omiliticall vertues of common conversation, which are for the edification and good of others,
but emanant, public, and omiliticall Virtues of Common Conversation, which Are for the edification and good of Others,
cc-acp n1, j, cc j n2 pp-f j n1, r-crq vbr p-acp dt n1 cc j pp-f n2-jn,
(29) sermon (DIV2)
703
Page 417
11301
as patience, meeknesse, liberality, and love of quietnesse and peace: my faith saves none but my self;
as patience, meekness, liberality, and love of quietness and peace: my faith saves none but my self;
c-acp n1, n1, n1, cc n1 pp-f n1 cc n1: po11 n1 vvz pix cc-acp po11 n1;
(29) sermon (DIV2)
703
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11302
my hope cannot raise my brother from despaire;
my hope cannot raise my brother from despair;
po11 n1 vmbx vvi po11 n1 p-acp n1;
(29) sermon (DIV2)
703
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11303
yet my faith is holy, saith Saint Jude, and my hope is a branch and vein of holinesse, and issues from it.
yet my faith is holy, Says Saint U^de, and my hope is a branch and vein of holiness, and issues from it.
av po11 n1 vbz j, vvz n1 np1, cc po11 n1 vbz dt n1 cc n1 pp-f n1, cc vvz p-acp pn31.
(29) sermon (DIV2)
703
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11304
But my patience, my meeknesse, my bounty, my love and study of quietnesse and peace, sibi parciores, foris totae sunt, exercise their act and empty themselves on others;
But my patience, my meekness, my bounty, my love and study of quietness and peace, sibi parciores, Foris totae sunt, exercise their act and empty themselves on Others;
p-acp po11 n1, po11 n1, po11 n1, po11 n1 cc n1 pp-f n1 cc n1, fw-la fw-la, fw-la fw-la fw-la, vvb po32 n1 cc vvi px32 p-acp n2-jn;
(29) sermon (DIV2)
703
Page 417
11306
and move together as one, build up one anothers faith, cherish one anothers hope, pardon one anothers injuries, beare one anothers burden,
and move together as one, built up one another's faith, cherish one another's hope, pardon one another's injuries, bear one another's burden,
cc vvi av p-acp crd, vvb a-acp pi ng1-jn n1, vvb pi ng1-jn n1, vvb pi ng1-jn n2, vvb pi ng1-jn n1,
(29) sermon (DIV2)
703
Page 417
11307
and so in this bond, in this mutuall & reciprocall discharge of all the duties and offices of holinesse, are carried together to the same place of rest.
and so in this bound, in this mutual & reciprocal discharge of all the duties and Offices of holiness, Are carried together to the same place of rest.
cc av p-acp d n1, p-acp d j cc j n1 pp-f d dt n2 cc n2 pp-f n1, vbr vvn av p-acp dt d n1 pp-f n1.
(29) sermon (DIV2)
703
Page 417
11308
So that to holinesse of life more is required then to believe, or hope, or poure forth our soules,
So that to holiness of life more is required then to believe, or hope, or pour forth our Souls,
av cst p-acp n1 pp-f n1 av-dc vbz vvn av pc-acp vvi, cc n1, cc vvi av po12 n2,
(29) sermon (DIV2)
703
Page 417
11309
or rather, our words before God;
or rather, our words before God;
cc av-c, po12 n2 p-acp np1;
(29) sermon (DIV2)
703
Page 417
11310
tis true this is the will of God, but we must go farther, even to perfection,
this true this is the will of God, but we must go farther, even to perfection,
pn31|vbz j d vbz dt n1 pp-f np1, cc-acp pns12 vmb vvi av-jc, av p-acp n1,
(29) sermon (DIV2)
703
Page 417
11311
and love the brethren, and study to be quiet; for this also is the will of God, and our Sanctification.
and love the brothers, and study to be quiet; for this also is the will of God, and our Sanctification.
cc vvb dt n2, cc vvb pc-acp vbi j-jn; p-acp d av vbz dt n1 pp-f np1, cc po12 n1.
(29) sermon (DIV2)
703
Page 417
11312
What is a sigh, if my murmuring drown it? what is my devotion, if my impatience disturb it? what is my faith,
What is a sighs, if my murmuring drown it? what is my devotion, if my impatience disturb it? what is my faith,
q-crq vbz dt n1, cs po11 vvg vvb pn31? q-crq vbz po11 n1, cs po11 n1 vvi pn31? q-crq vbz po11 n1,
(29) sermon (DIV2)
703
Page 417
11313
if my malice make me worse then an infidell? what are my prayers, if the spirit of unquietnesse scatter them? will we indeed please God,
if my malice make me Worse then an infidel? what Are my Prayers, if the Spirit of unquietness scatter them? will we indeed please God,
cs po11 n1 vvb pno11 av-jc cs dt n1? q-crq vbr po11 n2, cs dt n1 pp-f n1 vvi pno32? n1 pns12 av vvb np1,
(29) sermon (DIV2)
703
Page 418
11314
and walk as we ought? we must then, as S. Peter exhorts, adde to our faith virtue, to our virtue knowledge, to knowledge patience, to patience brotherly kindnesse,
and walk as we ought? we must then, as S. Peter exhorts, add to our faith virtue, to our virtue knowledge, to knowledge patience, to patience brotherly kindness,
cc vvi c-acp pns12 vmd? pns12 vmb av, c-acp np1 np1 vvz, vvb p-acp po12 n1 n1, p-acp po12 n1 n1, p-acp n1 n1, p-acp n1 av-j n1,
(29) sermon (DIV2)
703
Page 418
11315
and to brotherly kindnesse, love, or as Saint Paul here commands, not onely abstain from fornication, from those vices which the worst of men are ready to fling a stone at, and to brotherly kindness, love, or as Saint Paul Here commands, not only abstain from fornication, from those vices which the worst of men Are ready to fling a stone At,
cc p-acp j n1, n1, cc p-acp n1 np1 av vvz, xx av-j vvi p-acp n1, p-acp d n2 r-crq dt js pp-f n2 vbr j pc-acp vvi dt n1 p-acp,
(29) sermon (DIV2)
703
Page 418
11316
but those gallant and heroick vices, which shew themselves openly before the Sun and the people, who look favourably and friendly on them,
but those gallant and heroic vices, which show themselves openly before the Sun and the people, who look favourably and friendly on them,
cc-acp d j-jn cc j n2, r-crq vvb px32 av-j c-acp dt n1 cc dt n1, r-crq vvb av-j cc j p-acp pno32,
(29) sermon (DIV2)
703
Page 418
11317
and cry them up for zeale and religion, even from all animosity and turbulent behaviour; we must NONLATINALPHABET we must study to be quiet, and be ambitious of it.
and cry them up for zeal and Religion, even from all animosity and turbulent behaviour; we must we must study to be quiet, and be ambitious of it.
cc vvb pno32 a-acp p-acp n1 cc n1, av p-acp d n1 cc j n1; pns12 vmb pns12 vmb vvi pc-acp vbi j-jn, cc vbi j pp-f pn31.
(29) sermon (DIV2)
703
Page 418
11318
Thus our Apostle bespeaks the Thessalonians, we beseech you brethren, that you increase more and more,
Thus our Apostle bespeaks the Thessalonians, we beseech you brothers, that you increase more and more,
av po12 n1 vvz dt njp2, pns12 vvb pn22 n2, cst pn22 vvb av-dc cc av-dc,
(29) sermon (DIV2)
703
Page 418
11319
and in the words of my text;
and in the words of my text;
cc p-acp dt n2 pp-f po11 n1;
(29) sermon (DIV2)
703
Page 418
11320
that you study to be quiet, and do your own businesse, and work with your own hands, as we have commanded you. that you study to be quiet, and do your own business, and work with your own hands, as we have commanded you.
cst pn22 vvb pc-acp vbi j-jn, cc vdb po22 d n1, cc vvi p-acp po22 d n2, c-acp pns12 vhb vvn pn22.
(29) sermon (DIV2)
703
Page 418
11321
In which words, first a duty is proposed, study to be quiet. 2ly. the meanes promoting this duty are prescribed, or causae producentes, and conservantes, the causes which bring it forward and hold it up, laid down;
In which words, First a duty is proposed, study to be quiet. 2ly. the means promoting this duty Are prescribed, or causae producentes, and conservantes, the Causes which bring it forward and hold it up, laid down;
p-acp r-crq n2, ord dt n1 vbz vvn, vvb pc-acp vbi j-jn. av-j. dt n2 j-vvg d n1 vbr vvn, cc fw-la fw-la, cc n2, dt n2 r-crq vvb pn31 av-j cc vvb pn31 a-acp, vvd a-acp;
(29) sermon (DIV2)
704
Page 418
11322
the first, NONLATINALPHABET, to do our own businesse; the 2. to work with our own hands;
the First,, to do our own business; the 2. to work with our own hands;
dt ord,, pc-acp vdi po12 d n1; dt crd pc-acp vvi p-acp po12 d n2;
(29) sermon (DIV2)
704
Page 418
11323
the first shuts out NONLATINALPHABET, all pragmaticall curiosity, and stretching beyond our line, and that compasse wherein God hath bound and circumscribed us;
the First shuts out, all pragmatical curiosity, and stretching beyond our line, and that compass wherein God hath bound and circumscribed us;
dt ord vvz av, d j n1, cc vvg p-acp po12 n1, cc d n1 c-crq np1 vhz vvn cc vvn pno12;
(29) sermon (DIV2)
704
Page 418
11324
the 2. NONLATINALPHABET, all unactivenesse and supine negligence in our own place and station.
the 2., all unactiveness and supine negligence in our own place and station.
dt crd, d n1 cc n1 n1 p-acp po12 d n1 cc n1.
(29) sermon (DIV2)
704
Page 418
11325
And the 3. and last makes it a necessary study, and brings it under a command;
And the 3. and last makes it a necessary study, and brings it under a command;
cc dt crd cc ord vvz pn31 dt j n1, cc vvz pn31 p-acp dt n1;
(29) sermon (DIV2)
704
Page 418
11327
Or because to be quiet is here proposed as matter of study, we will consider, 1. the object,
Or Because to be quiet is Here proposed as matter of study, we will Consider, 1. the Object,
cc c-acp pc-acp vbi j-jn vbz av vvn p-acp n1 pp-f n1, pns12 vmb vvi, crd dt n1,
(29) sermon (DIV2)
705
Page 418
11328
or thing it self in which our study must be seen;
or thing it self in which our study must be seen;
cc n1 pn31 n1 p-acp r-crq po12 n1 vmb vbi vvn;
(29) sermon (DIV2)
705
Page 418
11329
and it is NONLATINALPHABET, a quiet and peaceable behaviour. 2. the act, which requires the intention of our mind, thoughtfulnesse,
and it is, a quiet and peaceable behaviour. 2. the act, which requires the intention of our mind, thoughtfulness,
cc pn31 vbz, dt j-jn cc j n1. crd dt n1, r-crq vvz dt n1 pp-f po12 n1, n1,
(29) sermon (DIV2)
705
Page 418
11330
and a diligent luctation and contention with our selves, we must make it our study, NONLATINALPHABET, be ambitious of it.
and a diligent luctation and contention with our selves, we must make it our study,, be ambitious of it.
cc dt j n1 cc n1 p-acp po12 n2, pns12 vmb vvi pn31 po12 n1,, vbb j pp-f pn31.
(29) sermon (DIV2)
705
Page 418
11331
Thirdly, the method we must use;
Thirdly, the method we must use;
ord, dt n1 pns12 vmb vvi;
(29) sermon (DIV2)
705
Page 418
11332
we must meddle with our own businesse, and work with our hands. And last of all, the warrant of this method, I have commanded it;
we must meddle with our own business, and work with our hands. And last of all, the warrant of this method, I have commanded it;
pns12 vmb vvi p-acp po12 d n1, cc vvb p-acp po12 n2. cc ord pp-f d, dt vvb pp-f d n1, pns11 vhb vvn pn31;
(29) sermon (DIV2)
705
Page 418
11333
and of these we shall speak in their order. Ut operam detis, that you study to be quiet &c.
and of these we shall speak in their order. Ut Operam detis, that you study to be quiet etc.
cc pp-f d pns12 vmb vvi p-acp po32 n1. fw-mi n1 j, cst pn22 vvb pc-acp vbi j-jn av
(29) sermon (DIV2)
705
Page 418
11334
And first, to be quiet is nothing else but to be peaceable, to keep our selves in an even and constant temper, to settle and compose our affections, that they carry us not in a violent and unwarranted motion, against those with whom we live,
And First, to be quiet is nothing Else but to be peaceable, to keep our selves in an even and constant temper, to settle and compose our affections, that they carry us not in a violent and unwarranted motion, against those with whom we live,
cc ord, p-acp vbb j-jn vbz pix av cc-acp pc-acp vbi j, pc-acp vvi po12 n2 p-acp dt n1 cc j n1, pc-acp vvi cc vvi po12 n2, cst pns32 vvb pno12 xx p-acp dt j cc j-vvn n1, p-acp d p-acp ro-crq pns12 vvb,
(29) sermon (DIV2)
707
Page 418
11335
though they speak what we are unwilling to hear, and do what we would not behold;
though they speak what we Are unwilling to hear, and do what we would not behold;
cs pns32 vvb r-crq pns12 vbr j pc-acp vvi, cc vdb r-crq pns12 vmd xx vvi;
(29) sermon (DIV2)
707
Page 418
11336
though their thoughts be not as our thoughts, nor their wayes as our wayes, though they be contrary to us;
though their thoughts be not as our thoughts, nor their ways as our ways, though they be contrary to us;
cs po32 n2 vbb xx p-acp po12 n2, ccx po32 n2 p-acp po12 n2, cs pns32 vbb j-jn p-acp pno12;
(29) sermon (DIV2)
707
Page 419
11337
That there be (as S. Paul speaks) no schisme in the body, but that the members may have the same care one of another;
That there be (as S. Paul speaks) no Schism in the body, but that the members may have the same care one of Another;
cst pc-acp vbb (c-acp np1 np1 vvz) dx n1 p-acp dt n1, p-acp cst dt n2 vmb vhi dt d n1 crd pp-f j-jn;
(29) sermon (DIV2)
707
Page 419
11338
That we doe not start out of the Orb wherein we are fixt, and then set it on fire,
That we do not start out of the Orb wherein we Are fixed, and then Set it on fire,
cst pns12 vdb xx vvi av pp-f dt n1 c-crq pns12 vbr vvn, cc av vvd pn31 p-acp n1,
(29) sermon (DIV2)
707
Page 419
11339
because we think it moves disorderly; but that we look on all with a charitable and Evangelicall eye;
Because we think it moves disorderly; but that we look on all with a charitable and Evangelical eye;
c-acp pns12 vvb pn31 vvz av-j; cc-acp cst pns12 vvb p-acp d p-acp dt j cc np1 n1;
(29) sermon (DIV2)
707
Page 419
11340
not pale because others are rich; not sick for our neighbours vineyard; not sullen because others are cheerfull;
not pale Because Others Are rich; not sick for our neighbours vineyard; not sullen Because Others Are cheerful;
xx j c-acp n2-jn vbr j; xx j p-acp po12 ng1 n1; xx j c-acp n2-jn vbr j;
(29) sermon (DIV2)
707
Page 419
11341
not angry because others are weak; not clouded with envy and malice, because others in some respects out-shine us;
not angry Because Others Are weak; not clouded with envy and malice, Because Others in Some respects outshine us;
xx j c-acp n2-jn vbr j; xx vvn p-acp n1 cc n1, c-acp n2-jn p-acp d n2 vvb pno12;
(29) sermon (DIV2)
707
Page 419
11342
but as S. Paul speaks, leading a quiet and peaceable life in all Godlinesse and Honesty;
but as S. Paul speaks, leading a quiet and peaceable life in all Godliness and Honesty;
cc-acp c-acp np1 np1 vvz, vvg dt j-jn cc j n1 p-acp d n1 cc n1;
(29) sermon (DIV2)
707
Page 419
11343
(for the Gospel of Christ hath left us no other eye but that of charity to look abroad with) that this peace of Christ may rule in our hearts, to the which also we are called in one body; (for the Gospel of christ hath left us no other eye but that of charity to look abroad with) that this peace of christ may Rule in our hearts, to the which also we Are called in one body;
(c-acp dt n1 pp-f np1 vhz vvn pno12 dx j-jn n1 p-acp d pp-f n1 pc-acp vvi av p-acp) cst d n1 pp-f np1 vmb vvi p-acp po12 n2, p-acp dt r-crq av pns12 vbr vvn p-acp crd n1;
(29) sermon (DIV2)
707
Page 419
11344
may rule in our hearts, NONLATINALPHABET, sit as judge there, for so the word signifies, being in its native propriety spoken of the Judge in the Olympick games:
may Rule in our hearts,, fit as judge there, for so the word signifies, being in its native propriety spoken of the Judge in the Olympic games:
vmb vvi p-acp po12 n2,, vvb p-acp n1 a-acp, c-acp av dt n1 vvz, vbg p-acp po31 j-jn n1 vvn pp-f dt n1 p-acp dt jp n2:
(29) sermon (DIV2)
707
Page 419
11345
Let peace rule in your hearts, let it have this office, let it be the onely judge to set an end to all Controversies, NONLATINALPHABET, to stand in the midst between two contrary sides,
Let peace Rule in your hearts, let it have this office, let it be the only judge to Set an end to all Controversies,, to stand in the midst between two contrary sides,
vvb n1 vvi p-acp po22 n2, vvb pn31 vhb d n1, vvb pn31 vbi dt j n1 pc-acp vvi dt n1 p-acp d n2,, pc-acp vvi p-acp dt n1 p-acp crd j-jn n2,
(29) sermon (DIV2)
707
Page 419
11346
and draw them together, and make them one;
and draw them together, and make them one;
cc vvi pno32 av, cc vvi pno32 crd;
(29) sermon (DIV2)
707
Page 419
11347
to be a Mediator between the offence that is given, and the smart that is felt;
to be a Mediator between the offence that is given, and the smart that is felt;
pc-acp vbi dt n1 p-acp dt n1 cst vbz vvn, cc dt n1 cst vbz vvn;
(29) sermon (DIV2)
707
Page 419
11348
to command our patience against rhe injury;
to command our patience against rhe injury;
pc-acp vvi po12 n1 p-acp dt n1;
(29) sermon (DIV2)
707
Page 419
11349
to awake the one to conquer and annihilate the other, and so bury it in oblivion for ever.
to awake the one to conquer and annihilate the other, and so bury it in oblivion for ever.
pc-acp vvi dt crd pc-acp vvi cc vvi dt n-jn, cc av vvb pn31 p-acp n1 c-acp av.
(29) sermon (DIV2)
707
Page 419
11350
And that we may better understand it, we must sever it from that which is like it;
And that we may better understand it, we must sever it from that which is like it;
cc cst pns12 vmb av-jc vvi pn31, pns12 vmb vvi pn31 p-acp d r-crq vbz av-j pn31;
(29) sermon (DIV2)
708
Page 419
11351
for likenesse is the mother of error, from whence it is, that there be so many lovers of peace,
for likeness is the mother of error, from whence it is, that there be so many lovers of peace,
p-acp n1 vbz dt n1 pp-f n1, p-acp c-crq pn31 vbz, cst pc-acp vbi av d n2 pp-f n1,
(29) sermon (DIV2)
708
Page 419
11352
and so little of it in the world;
and so little of it in the world;
cc av j pp-f pn31 p-acp dt n1;
(29) sermon (DIV2)
708
Page 419
11353
that when ambition and covertousnesse harrass the earth, when there be warrs and rumours of warrs,
that when ambition and covertousnesse harrass the earth, when there be wars and rumours of wars,
cst c-crq n1 cc n1 n2 dt n1, c-crq pc-acp vbi n2 cc n2 pp-f n2,
(29) sermon (DIV2)
708
Page 419
11354
when the kings of the earth rise up, when the people are as mad as the Sea when it rageth,
when the Kings of the earth rise up, when the people Are as mad as the Sea when it rages,
c-crq dt n2 pp-f dt n1 vvb a-acp, c-crq dt n1 vbr a-acp j c-acp dt n1 c-crq pn31 vvz,
(29) sermon (DIV2)
708
Page 419
11355
when the world is on fire, yet there is not one that will be convinced, or perswade himself, that he ever raised one spark to kindle it.
when the world is on fire, yet there is not one that will be convinced, or persuade himself, that he ever raised one spark to kindle it.
c-crq dt n1 vbz p-acp n1, av pc-acp vbz xx pi cst vmb vbi vvn, cc vvi px31, cst pns31 av vvd crd n1 pc-acp vvi pn31.
(29) sermon (DIV2)
708
Page 419
11356
It was a just and grave complaint of Saint Hierom, non reddimus unicui { que } rei suum vocabulum, we are guilty of a dangerous misnomer,
It was a just and grave complaint of Saint Hieronymus, non reddimus unicui { que } rei suum Vocabulum, we Are guilty of a dangerous misnomer,
pn31 vbds dt j cc j n1 pp-f n1 np1, fw-fr fw-la fw-la { fw-fr } fw-la fw-la fw-la, pns12 vbr j pp-f dt j n1,
(29) sermon (DIV2)
708
Page 419
11357
and do not give every thing its proper name;
and do not give every thing its proper name;
cc vdb xx vvi d n1 po31 j n1;
(29) sermon (DIV2)
708
Page 419
11358
and think we study quietnesse when we are most bent to war, and ready to beat up the drumme.
and think we study quietness when we Are most bent to war, and ready to beatrice up the drum.
cc vvb pns12 vvb n1 c-crq pns12 vbr av-ds vvn p-acp n1, cc j pc-acp vvi a-acp dt n1.
(29) sermon (DIV2)
708
Page 419
11359
Alii Dominationem pacem appellant, some call tyranny peace, and nothing else, and think there is no peace,Alii Dominationem pacem appellant, Some call tyranny peace, and nothing Else, and think there is no peace,
fw-la fw-la fw-la n1, d vvb n1 n1, cc pix av, cc vvb pc-acp vbz dx n1,
(29) sermon (DIV2)
708
Page 419
11360
unlesse every man understand and obey their beck; unlesse all hands subscribe to their unwarrantable demands;
unless every man understand and obey their beck; unless all hands subscribe to their unwarrantable demands;
cs d n1 vvi cc vvi po32 n1; cs d n2 vvb p-acp po32 j n2;
(29) sermon (DIV2)
708
Page 419
11361
quiet they are and peaceable men, when like a tempest they drive down all before them;
quiet they Are and peaceable men, when like a tempest they drive down all before them;
vvb pns32 vbr cc j n2, c-crq av-j dt n1 pns32 vvb a-acp d c-acp pno32;
(29) sermon (DIV2)
708
Page 419
11362
to him that tyrannizeth in the common-wealth, he is rebell that is not a parasite;
to him that tyrannizes in the commonwealth, he is rebel that is not a parasite;
p-acp pno31 cst vvz p-acp dt n1, pns31 vbz n1 cst vbz xx dt n1;
(29) sermon (DIV2)
708
Page 419
11363
and to him that Lords it in the Church, he that bows not to every decree of his,
and to him that lords it in the Church, he that bows not to every Decree of his,
cc p-acp pno31 d n2 pn31 p-acp dt n1, pns31 cst vvz xx p-acp d n1 pp-f png31,
(29) sermon (DIV2)
708
Page 419
11364
as if God himself had made it, is an heretick, a schismatick, an Anathema;
as if God himself had made it, is an heretic, a schismatic, an Anathema;
c-acp cs np1 px31 vhd vvn pn31, vbz dt n1, dt n-jn, dt n1;
(29) sermon (DIV2)
708
Page 419
11365
then this peace, and not till then, when every look, and word, when every lye of theirs is a law.
then this peace, and not till then, when every look, and word, when every lie of theirs is a law.
av d n1, cc xx c-acp av, c-crq d vvb, cc n1, c-crq d n1 pp-f png32 vbz dt n1.
(29) sermon (DIV2)
708
Page 420
11366
Others call even disobedience it self peace, and are never quiet, but with their quod volumus sanctum est; but when they are let loose to do what they please, are filii pacis the the children of peace,
Others call even disobedience it self peace, and Are never quiet, but with their quod volumus sanctum est; but when they Are let lose to do what they please, Are Sons pacis the the children of peace,
ng2-jn vvb av n1 pn31 n1 n1, cc vbr av-x j-jn, cc-acp p-acp po32 fw-la fw-la fw-la fw-la; p-acp c-crq pns32 vbr vvn j pc-acp vdi r-crq pns32 vvb, vbr fw-la fw-la dt dt n2 pp-f n1,
(29) sermon (DIV2)
708
Page 420
11367
when they digg her bowells out, as the Donatists in Saint Aust. who were the greatest peace-breakers in the world,
when they dig her bowels out, as the Donatists in Saint Aust. who were the greatest peace-breakers in the world,
c-crq pns32 vvb po31 n2 av, c-acp dt n2 p-acp n1 np1 r-crq vbdr dt js n2 p-acp dt n1,
(29) sermon (DIV2)
708
Page 420
11368
yet had nothing so much in their mouths as the sweet name of peace;
yet had nothing so much in their mouths as the sweet name of peace;
av vhd pix av av-d p-acp po32 n2 p-acp dt j n1 pp-f n1;
(29) sermon (DIV2)
708
Page 420
11369
and how is she wounded by those who stand up in her defence? we call that peace which hath nothing of it but the name,
and how is she wounded by those who stand up in her defence? we call that peace which hath nothing of it but the name,
cc q-crq vbz pns31 vvn p-acp d r-crq vvb a-acp p-acp po31 n1? pns12 vvb d n1 r-crq vhz pix pp-f pn31 p-acp dt n1,
(29) sermon (DIV2)
708
Page 420
11370
and that too but of our own giving;
and that too but of our own giving;
cc cst av cc-acp pp-f po12 d vvg;
(29) sermon (DIV2)
708
Page 420
11371
and esteeme our selves as quiet and peaceable men, when we are rather asleep then settled, rather senselesse and dead then delighting our selves in those actions, which are proper to us in that motion which tends to rest;
and esteem our selves as quiet and peaceable men, when we Are rather asleep then settled, rather senseless and dead then delighting our selves in those actions, which Are proper to us in that motion which tends to rest;
cc vvb po12 n2 p-acp j-jn cc j n2, c-crq pns12 vbr av-c j cs j-vvn, av-c j cc j av vvg po12 n2 p-acp d n2, r-crq vbr j p-acp pno12 p-acp d n1 r-crq vvz pc-acp vvi;
(29) sermon (DIV2)
708
Page 420
11372
rather still and silent then quiet, bound up as it were with a frost, till the next thaw, the next faire weather,
rather still and silent then quiet, bound up as it were with a frost, till the next thaw, the next fair weather,
av-c av cc j av j-jn, vvn a-acp p-acp pn31 vbdr p-acp dt n1, c-acp dt ord n1, dt ord j n1,
(29) sermon (DIV2)
708
Page 420
11373
and opportunity as faire, and then we spread abroad, and run out beyond our limit and bounds,
and opportunity as fair, and then we spread abroad, and run out beyond our limit and bounds,
cc n1 c-acp j, cc av pns12 vvb av, cc vvi av p-acp po12 n1 cc n2,
(29) sermon (DIV2)
708
Page 420
11374
nor can we be conteined or kept in them.
nor can we be contained or kept in them.
ccx vmb pns12 vbi vvn cc vvn p-acp pno32.
(29) sermon (DIV2)
708
Page 420
11375
Again, others there be, such as Tacitus speaks of, who are solâ socordiâ innocentes, who are very quiet and still,
Again, Others there be, such as Tacitus speaks of, who Are sola socordiâ innocentes, who Are very quiet and still,
av, n2-jn pc-acp vbi, d c-acp np1 vvz pp-f, r-crq vbr uh fw-la fw-la, r-crq vbr av j-jn cc j,
(29) sermon (DIV2)
708
Page 420
11376
and do little hurt, by reason of a dull and heavy disposition, and therefore saith Tully, do removere se à publicis negotiis, step aside and remove themselves out of the publick wayes;
and do little hurt, by reason of a dull and heavy disposition, and Therefore Says Tully, do removere se à publicis negotiis, step aside and remove themselves out of the public ways;
cc vdb j n1, p-acp n1 pp-f dt j cc j n1, cc av vvz np1, vdb fw-la fw-la fw-fr fw-la fw-la, vvb av cc vvi px32 av pp-f dt j n2;
(29) sermon (DIV2)
708
Page 420
11377
withdraw themselves out of the company and almost out of the number of men, who do no harme because they will do nothing, whose greatest happinesse is nihil agere, nihil esse, to do nothing and to be nothing;
withdraw themselves out of the company and almost out of the number of men, who do not harm Because they will do nothing, whose greatest happiness is nihil agere, nihil esse, to do nothing and to be nothing;
vvb px32 av pp-f dt n1 cc av av pp-f dt n1 pp-f n2, r-crq vdb xx vvi c-acp pns32 vmb vdi pix, rg-crq js n1 vbz fw-la fw-la, fw-la fw-la, pc-acp vdi pix cc pc-acp vbi pix;
(29) sermon (DIV2)
708
Page 420
11378
whose soules are as heavy and unactive, as those lumps of flesh, their bodyes, and so raise no thoughts but such which lye levell with their present condition,
whose Souls Are as heavy and unactive, as those lumps of Flesh, their bodies, and so raise no thoughts but such which lie level with their present condition,
r-crq n2 vbr a-acp j cc j, c-acp d n2 pp-f n1, po32 n2, cc av vvb dx n2 p-acp d r-crq vvb vvi p-acp po32 j n1,
(29) sermon (DIV2)
708
Page 420
11379
and reach not so high as to take in the publick interest;
and reach not so high as to take in the public Interest;
cc vvb xx av j c-acp pc-acp vvi p-acp dt j n1;
(29) sermon (DIV2)
708
Page 420
11380
who know not what to think, and so care not how unevenly or disorderly the course of things is carried along,
who know not what to think, and so care not how unevenly or disorderly the course of things is carried along,
q-crq vvb xx r-crq pc-acp vvi, cc av vvb xx c-crq j cc j dt n1 pp-f n2 vbz vvn a-acp,
(29) sermon (DIV2)
708
Page 420
11381
so it be not long of them, being as much afraid of action, as others are weary and sick of rest;
so it be not long of them, being as much afraid of actium, as Others Are weary and sick of rest;
av pn31 vbb xx j pp-f pno32, vbg p-acp d j pp-f n1, c-acp n2-jn vbr j cc j pp-f n1;
(29) sermon (DIV2)
708
Page 420
11382
as unwilling to put forth a hand to support a shaking and falling commonwealth, as others are active and nimble to pull it down.
as unwilling to put forth a hand to support a shaking and falling commonwealth, as Others Are active and nimble to pull it down.
c-acp j pc-acp vvi av dt n1 pc-acp vvi dt n-vvg cc vvg n1, c-acp n2-jn vbr j cc j pc-acp vvi pn31 a-acp.
(29) sermon (DIV2)
708
Page 420
11383
Nay some there are of so tender and soft disposition, ut non possint in caput alterius nè testimonium dicere (as the orator observes in Senecas controversies) that they cannot be brought to bear witnesse to that truth which may endanger the life of any man;
Nay Some there Are of so tender and soft disposition, ut non possint in caput alterius nè testimonium dicere (as the orator observes in Senecas controversies) that they cannot be brought to bear witness to that truth which may endanger the life of any man;
uh-x d pc-acp vbr pp-f av j cc j n1, fw-la fw-fr fw-la p-acp fw-la fw-la fw-la n1 fw-la (c-acp dt n1 vvz p-acp np1 n2) cst pns32 vmbx vbi vvn pc-acp vvi n1 p-acp d n1 r-crq vmb vvi dt n1 pp-f d n1;
(29) sermon (DIV2)
708
Page 420
11384
so heartlesse, that they cannot speak the truth, having so much of the woman, and the coward, that they know not how,
so heartless, that they cannot speak the truth, having so much of the woman, and the coward, that they know not how,
av j, cst pns32 vmbx vvi dt n1, vhg av d pp-f dt n1, cc dt n1, cst pns32 vvb xx c-crq,
(29) sermon (DIV2)
708
Page 420
11385
but count it as a punishment to be just and honest men. May we not take these now for quiet and peaceable men? no:
but count it as a punishment to be just and honest men. May we not take these now for quiet and peaceable men? no:
cc-acp vvb pn31 p-acp dt n1 pc-acp vbi j cc j n2. vmb pns12 xx vvi d av p-acp j-jn cc j n2? uh-dx:
(29) sermon (DIV2)
708
Page 420
11386
these are not quiet, for they never studied it;
these Are not quiet, for they never studied it;
d vbr xx j-jn, c-acp pns32 av-x vvd pn31;
(29) sermon (DIV2)
709
Page 420
11387
and the orator will tell us mores naturâ non constant, there is more required to the composing of our manners,
and the orator will tell us mores naturâ non constant, there is more required to the composing of our manners,
cc dt n1 vmb vvi pno12 fw-la fw-la fw-fr j, a-acp vbz av-dc vvn p-acp dt vvg pp-f po12 n2,
(29) sermon (DIV2)
709
Page 420
11388
and the raising and fixing this virtue in our mind, then that which the hand and impression of nature left in us;
and the raising and fixing this virtue in our mind, then that which the hand and impression of nature left in us;
cc dt n-vvg cc vvg d n1 p-acp po12 n1, av cst r-crq dt n1 cc n1 pp-f n1 vvn p-acp pno12;
(29) sermon (DIV2)
709
Page 420
11389
NONLATINALPHABET, saith Nazianzen, for those imbred dispositions, those naturall virtues do not reach home.
, Says Nazianzen, for those imbred dispositions, those natural Virtues do not reach home.
, vvz np1, p-acp d j-vvn n2, d j n2 vdb xx vvi av-an.
(29) sermon (DIV2)
709
Page 421
11390
Who thanks the sire for its heat, or the water for its moisture, the snow for being cold,
Who thanks the sire for its heat, or the water for its moisture, the snow for being cold,
q-crq vvz dt n1 p-acp po31 n1, cc dt n1 p-acp po31 n1, dt n1 p-acp vbg j-jn,
(29) sermon (DIV2)
709
Page 421
11391
or the sun that it doth shine? and may we not truly say of these low and tender dispositions, whom no disorder can affect, no violence move, that they are Lambs, that is, have as much quietnesse as nature instil'd and put into them?
or the sun that it does shine? and may we not truly say of these low and tender dispositions, whom no disorder can affect, no violence move, that they Are Lambs, that is, have as much quietness as nature instilled and put into them?
cc dt n1 cst pn31 vdz vvi? cc vmb pns12 xx av-j vvi pp-f d j cc j n2, ro-crq dx n1 vmb vvi, dx n1 vvi, cst pns32 vbr n2, cst vbz, vhb p-acp d n1 p-acp n1 j-vvn cc vvn p-acp pno32?
(29) sermon (DIV2)
709
Page 421
11392
Again, as there is NONLATINALPHABET, a naturall quietnesse, so there may be also NONLATINALPHABET, a constrained quietness, wrought in us by necessity;
Again, as there is, a natural quietness, so there may be also, a constrained quietness, wrought in us by necessity;
av, c-acp pc-acp vbz, dt j n1, av pc-acp vmb vbi av, dt j-vvn n1, vvn p-acp pno12 p-acp n1;
(29) sermon (DIV2)
710
Page 421
11393
the quietnesse of Esau, which would last but till his fathers funerall;
the quietness of Esau, which would last but till his Father's funeral;
dt n1 pp-f np1, r-crq vmd vvi cc-acp p-acp po31 ng1 n1;
(29) sermon (DIV2)
710
Page 421
11394
the quietnesse of a Philistim under the yoke and harrow, I might say the quietnesse of Goliah when his head was off.
the quietness of a Philistim under the yoke and harrow, I might say the quietness of Goliath when his head was off.
dt n1 pp-f dt n1 p-acp dt n1 cc n1, pns11 vmd vvi dt n1 pp-f np1 c-crq po31 n1 vbds a-acp.
(29) sermon (DIV2)
710
Page 421
11395
And indeed, this forced quietnesse is like that of a dead man, of whom we may say, quiescit he is at rest and quiet, because he cannot move.
And indeed, this forced quietness is like that of a dead man, of whom we may say, quiescit he is At rest and quiet, Because he cannot move.
cc av, d j-vvn n1 vbz av-j d pp-f dt j n1, pp-f ro-crq pns12 vmb vvi, fw-la pns31 vbz p-acp n1 cc j-jn, c-acp pns31 vmbx vvi.
(29) sermon (DIV2)
710
Page 421
11396
Absalom and Achitophel, Theudas and Judas, Catiline and Cethegus, and all those turbulent boutefeaus which history hath delivered to the hatred and detestation of posterity, were as quiet before opportunity and hope set their spirits a working,Absalom and Ahithophel, Theudas and Judas, Catiline and Cethegus, and all those turbulent boutefeaus which history hath Delivered to the hatred and detestation of posterity, were as quiet before opportunity and hope Set their spirits a working,
np1 cc np1, np1 cc np1, np1 cc np1, cc d d j n2 r-crq n1 vhz vvn p-acp dt n1 cc n1 pp-f n1, vbdr a-acp j-jn c-acp n1 cc n1 vvd po32 n2 dt n-vvg,
(29) sermon (DIV2)
710
Page 421
11397
as now they are in their urnes or graves.
as now they Are in their urns or graves.
c-acp av pns32 vbr p-acp po32 n2 cc n2.
(29) sermon (DIV2)
710
Page 421
11398
Much quietnesse the world hath yielded in this kind, and many men who have been quiet against their will, who have stood still,
Much quietness the world hath yielded in this kind, and many men who have been quiet against their will, who have stood still,
av-d n1 dt n1 vhz vvn p-acp d n1, cc d n2 r-crq vhb vbn j-jn p-acp po32 n1, r-crq vhb vvn av,
(29) sermon (DIV2)
710
Page 421
11399
because they were bound hand and foot, or as little able to break forth into action as those that are,
Because they were bound hand and foot, or as little able to break forth into actium as those that Are,
c-acp pns32 vbdr vvn n1 cc n1, cc c-acp av-j j pc-acp vvi av p-acp n1 c-acp d cst vbr,
(29) sermon (DIV2)
710
Page 421
11400
whilest authority was too strong for them and held them in, they were as silent as the night;
whilst Authority was too strong for them and held them in, they were as silent as the night;
cs n1 vbds av j p-acp pno32 cc vvd pno32 p-acp, pns32 vbdr a-acp j c-acp dt n1;
(29) sermon (DIV2)
710
Page 421
11401
but when the reines were slacked, and the bit out of their mouths, as raging as the Sea,
but when the reins were slacked, and the bit out of their mouths, as raging as the Sea,
cc-acp c-crq dt n2 vbdr vvn, cc dt n1 av pp-f po32 n2, c-acp vvg p-acp dt n1,
(29) sermon (DIV2)
710
Page 421
11402
and as loud as the noise of many waters, (as Virgil describes his horse, stare loco nescit —) they could not be quiet, they could not stand still, and keep their place;
and as loud as the noise of many waters, (as Virgil describes his horse, stare loco nescit —) they could not be quiet, they could not stand still, and keep their place;
cc c-acp av-j c-acp dt n1 pp-f d n2, (c-acp np1 vvz po31 n1, vvb fw-la fw-la —) pns32 vmd xx vbi j-jn, pns32 vmd xx vvi av, cc vvi po32 n1;
(29) sermon (DIV2)
710
Page 421
11403
or (as Job characters out his) they swallowed up the ground for rage and fiercenesse, they mockt at feare,
or (as Job characters out his) they swallowed up the ground for rage and fierceness, they mocked At Fear,
cc (c-acp np1 n2 av po31) pns32 vvd a-acp dt n1 p-acp n1 cc n1, pns32 vvd p-acp n1,
(29) sermon (DIV2)
710
Page 421
11404
and turned not back from the sword; and turned not back from the sword;
cc vvd xx av p-acp dt n1;
(29) sermon (DIV2)
710
Page 421
11405
like those wild horses which set the world on fire, and threw Phaeton out of the chaire;
like those wild Horses which Set the world on fire, and threw Phaeton out of the chair;
av-j d j n2 r-crq vvd dt n1 p-acp n1, cc vvd np1 av pp-f dt n1;
(29) sermon (DIV2)
710
Page 421
11406
when they were weak and low, upon their knees, tendring supplications, but when their strength increased, reaching forth their demands on the point of their sword.
when they were weak and low, upon their knees, tendering supplications, but when their strength increased, reaching forth their demands on the point of their sword.
c-crq pns32 vbdr j cc j, p-acp po32 n2, vvg n2, cc-acp c-crq po32 n1 vvd, vvg av po32 n2 p-acp dt n1 pp-f po32 n1.
(29) sermon (DIV2)
710
Page 421
11407
These Pageants the world shews every day, but this is not to be quiet in Saint Pauls sense;
These Pageants the world shows every day, but this is not to be quiet in Saint Paul's sense;
d n2 dt n1 vvz d n1, cc-acp d vbz xx pc-acp vbi j-jn p-acp n1 npg1 n1;
(29) sermon (DIV2)
711
Page 421
11640
but like those birds of prey which first towre in the Aire, and then stoop at carrion.
but like those Birds of prey which First tower in the Air, and then stoop At carrion.
cc-acp av-j d n2 pp-f n1 r-crq ord n1 p-acp dt n1, cc av vvi p-acp n1.
(29) sermon (DIV2)
717
Page 432
11408
for nemo pius qui pietatem cavet, no man is good or quiet, who cannot or dare not for some danger that is neere him and hangs over his head, be otherwise;
for nemo Pius qui pietatem cavet, no man is good or quiet, who cannot or Dare not for Some danger that is near him and hangs over his head, be otherwise;
p-acp np1 fw-la fw-la fw-la fw-la, dx n1 vbz j cc j-jn, r-crq vmbx cc vvi xx p-acp d n1 cst vbz av-j pno31 cc vvz p-acp po31 n1, vbb av;
(29) sermon (DIV2)
711
Page 421
11409
NONLATINALPHABET, saith Basil, we commend those men, and call them good and quiet men, who are so by choice and election, and not by necessity.
, Says Basil, we commend those men, and call them good and quiet men, who Are so by choice and election, and not by necessity.
, vvz np1, pns12 vvb d n2, cc vvb pno32 j cc j-jn n2, r-crq vbr av p-acp n1 cc n1, cc xx p-acp n1.
(29) sermon (DIV2)
711
Page 421
11410
For as he is not a Jew who is one outwardly, so is not he a peaceable man who is so outwardly,
For as he is not a Jew who is one outwardly, so is not he a peaceable man who is so outwardly,
p-acp p-acp pns31 vbz xx dt np1 r-crq vbz crd av-j, av vbz xx pns31 dt j n1 r-crq vbz av av-j,
(29) sermon (DIV2)
711
Page 421
11411
and for a time, nor is that quietnesse which is outward in the flesh;
and for a time, nor is that quietness which is outward in the Flesh;
cc p-acp dt n1, ccx vbz cst n1 r-crq vbz j p-acp dt n1;
(29) sermon (DIV2)
711
Page 421
11412
but he is quiet who is so inwardly, and quietnesse is that of the heart, in the spirit, whose praise is not of men but of God;
but he is quiet who is so inwardly, and quietness is that of the heart, in the Spirit, whose praise is not of men but of God;
cc-acp pns31 vbz j-jn r-crq vbz av av-j, cc n1 vbz cst pp-f dt n1, p-acp dt n1, rg-crq n1 vbz xx pp-f n2 p-acp pp-f np1;
(29) sermon (DIV2)
711
Page 421
11413
for if the love of peace be in the heart, the lips will be sealed, and the hands bound up for ever.
for if the love of peace be in the heart, the lips will be sealed, and the hands bound up for ever.
c-acp cs dt n1 pp-f n1 vbb p-acp dt n1, dt n2 vmb vbi vvn, cc dt n2 vvn a-acp p-acp av.
(29) sermon (DIV2)
711
Page 421
11414
So that, to be quiet consists in sweet composure of mind, in a calme and contented conversation, in a mind ever equall, and like unto it self;
So that, to be quiet consists in sweet composure of mind, in a Cam and contented Conversation, in a mind ever equal, and like unto it self;
av cst, pc-acp vbi j-jn vvz p-acp j n1 pp-f n1, p-acp dt j-jn cc j-vvn n1, p-acp dt n1 av j-jn, cc av-j p-acp pn31 n1;
(29) sermon (DIV2)
712
Page 423
11415
and he is a quiet and peaceable man, who is not moved when all things else are;
and he is a quiet and peaceable man, who is not moved when all things Else Are;
cc pns31 vbz dt j-jn cc j n1, r-crq vbz xx vvn c-crq d n2 av vbr;
(29) sermon (DIV2)
712
Page 423
11416
stands upon his own basis, when all about him is out of frame;
Stands upon his own basis, when all about him is out of frame;
vvb p-acp po31 d n1, c-crq d p-acp pno31 vbz av pp-f n1;
(29) sermon (DIV2)
712
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11417
when the world passeth by him, and inverts its scene, and changes its fashion every day, now shining and anon lowring; now flattering, anon striking;
when the world passes by him, and inverts its scene, and changes its fashion every day, now shining and anon lowering; now flattering, anon striking;
c-crq dt n1 vvz p-acp pno31, cc vvz po31 n1, cc vvz po31 n1 d n1, av vvg cc av vvg; av vvg, av vvg;
(29) sermon (DIV2)
712
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11418
now gliding by us in a smooth and delightfull streame, and anon raising up its billows against us;
now gliding by us in a smooth and delightful stream, and anon raising up its billows against us;
av vvg p-acp pno12 p-acp dt j cc j n1, cc av vvg a-acp po31 n2 p-acp pno12;
(29) sermon (DIV2)
712
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11419
in every change is still the same, the same when the sword hangs over him, and peace shadows him;
in every change is still the same, the same when the sword hangs over him, and peace shadows him;
p-acp d n1 vbz av dt d, dt d c-crq dt n1 vvz p-acp pno31, cc n1 n2 pno31;
(29) sermon (DIV2)
712
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11420
the same when riches increase, and poverty comes towards him as an armed man;
the same when riches increase, and poverty comes towards him as an armed man;
dt d c-crq n2 vvb, cc n1 vvz p-acp pno31 p-acp dt j-vvn n1;
(29) sermon (DIV2)
712
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11421
the same when religion flourisheth, and the commonwealth hath nothing praeter obsessum Jovem, & Camillos exules, but God dishonoured, and good men opprest;
the same when Religion flourishes, and the commonwealth hath nothing praeter obsessum Jovem, & Camillos exules, but God dishonoured, and good men oppressed;
dt d c-crq n1 vvz, cc dt n1 vhz pix fw-la fw-la fw-la, cc npg1 n2, p-acp np1 vvd, cc j n2 vvn;
(29) sermon (DIV2)
712
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11422
the same when the world runs crosse to his desires, as when he can say, So, So, thus would I have it;
the same when the world runs cross to his Desires, as when he can say, So, So, thus would I have it;
dt d c-crq dt n1 vvz n1 p-acp po31 n2, c-acp c-crq pns31 vmb vvi, av, av, av vmd pns11 vhi pn31;
(29) sermon (DIV2)
712
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11423
〈 ◊ 〉 in rebus novis nihil novum, to whom nothing comes as new and unexpected;〈 ◊ 〉 in rebus Novis nihil novum, to whom nothing comes as new and unexpected;
〈 sy 〉 p-acp fw-la fw-la fw-la fw-la, p-acp ro-crq pix vvz p-acp j cc j;
(29) sermon (DIV2)
712
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11424
who stands as a rock, and keeps his own place, and station;
who Stands as a rock, and keeps his own place, and station;
r-crq vvz p-acp dt n1, cc vvz po31 d n1, cc n1;
(29) sermon (DIV2)
712
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11425
not swelling at an error, not angry with contempt, not secure in peace, not afraid of persecution, not shaken with feare, not giddied with suspicion, not bowed down with covetousnesse,
not swelling At an error, not angry with contempt, not secure in peace, not afraid of persecution, not shaken with Fear, not giddied with suspicion, not bowed down with covetousness,
xx vvg p-acp dt n1, xx j p-acp n1, xx j p-acp n1, xx j pp-f n1, xx vvn p-acp n1, xx vvn p-acp n1, xx vvn a-acp p-acp n1,
(29) sermon (DIV2)
712
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11426
nor lifted above himself with pride;
nor lifted above himself with pride;
ccx vvd p-acp px31 p-acp n1;
(29) sermon (DIV2)
712
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11427
who walks and is carried on in every motion by the same rule in cujus decretis nulla litura, whose decrees and resolutions admit no blot, who doth not blot out this daies quietnesse with to morrowes turbulency (as Aristides spake of Pericles ) who is not unquiet or troubled for any rub,
who walks and is carried on in every motion by the same Rule in cujus decretis nulla litura, whose decrees and resolutions admit no blot, who does not blot out this days quietness with to morrows turbulency (as Aristides spoke of Pericles) who is not unquiet or troubled for any rub,
r-crq vvz cc vbz vvn a-acp p-acp d n1 p-acp dt d n1 p-acp fw-la fw-la fw-la fw-la, rg-crq n2 cc n2 vvb dx n1, r-crq vdz xx vvi av d ng1 n1 p-acp p-acp ng1 n1 (c-acp npg1 vvd pp-f np1) r-crq vbz xx j cc vvn p-acp d n1,
(29) sermon (DIV2)
712
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11428
or interposition, for any affront in his way, but keeps himself in an even and constant course,
or interposition, for any affront in his Way, but keeps himself in an even and constant course,
cc n1, p-acp d n1 p-acp po31 n1, cc-acp vvz px31 p-acp dt n1 cc j n1,
(29) sermon (DIV2)
712
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11429
as constant in his actions as his knowledge;
as constant in his actions as his knowledge;
c-acp j p-acp po31 n2 p-acp po31 n1;
(29) sermon (DIV2)
712
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11430
as if you should ask him a question of numbers, he will give you the same answer to day which he did yesterday,
as if you should ask him a question of numbers, he will give you the same answer to day which he did yesterday,
c-acp cs pn22 vmd vvi pno31 dt n1 pp-f n2, pns31 vmb vvi pn22 dt d n1 p-acp n1 r-crq pns31 vdd av-an,
(29) sermon (DIV2)
712
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11431
or to morrow which he did to day, and many yeares before;
or to morrow which he did to day, and many Years before;
cc p-acp n1 r-crq pns31 vdd p-acp n1, cc d n2 a-acp;
(29) sermon (DIV2)
712
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11432
who by his patience possesseth his soul, and will not yield or surrender it up to any temptation or provocation whatsoever, there to be swallowed up and lost;
who by his patience Possesses his soul, and will not yield or surrender it up to any temptation or provocation whatsoever, there to be swallowed up and lost;
r-crq p-acp po31 n1 vvz po31 n1, cc vmb xx vvi cc vvi pn31 a-acp p-acp d n1 cc n1 r-crq, a-acp pc-acp vbi vvn a-acp cc vvn;
(29) sermon (DIV2)
712
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11433
whom another mans evil doth not make evil, another mans riches doe not make pale, another mans honor doth not degrade from himself, whom another mans noise doth not disquiet, another mans riot doth not discompose, another mans fury doth not distract, another mans schisme doth not divide from the Church:
whom Another men evil does not make evil, Another men riches do not make pale, Another men honour does not degrade from himself, whom Another men noise does not disquiet, Another men riot does not discompose, Another men fury does not distract, Another men Schism does not divide from the Church:
ro-crq j-jn vvz n-jn vdz xx vvi j-jn, j-jn n2 n2 vdb xx vvi j, j-jn n2 n1 vdz xx vvi p-acp px31, ro-crq j-jn n2 n1 vdz xx vvi, j-jn n2 n1 vdz xx vvi, j-jn n2 n1 vdz xx vvi, j-jn n2 n1 vdz xx vvi p-acp dt n1:
(29) sermon (DIV2)
712
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11434
in a word, who changeth not colour with the world, nor is altered with that confused variety,
in a word, who changes not colour with the world, nor is altered with that confused variety,
p-acp dt n1, r-crq vvz xx n1 p-acp dt n1, ccx vbz vvn p-acp d j-vvn n1,
(29) sermon (DIV2)
712
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11435
and contradiction of so many humors of so many men, and applyes himself to every one of them as a Physician to supple and cure,
and contradiction of so many humours of so many men, and Applies himself to every one of them as a physician to supple and cure,
cc n1 pp-f av d n2 pp-f av d n2, cc vvz px31 p-acp d crd pp-f pno32 p-acp dt n1 p-acp j cc vvi,
(29) sermon (DIV2)
712
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11436
and not to enrage them, this man is quiet, hath gained this NONLATINALPHABET this quietnesse of mind, this man cannot but be at peace with himself, and all the world.
and not to enrage them, this man is quiet, hath gained this this quietness of mind, this man cannot but be At peace with himself, and all the world.
cc xx pc-acp vvi pno32, d n1 vbz j-jn, vhz vvn d d n1 pp-f n1, d n1 vmbx p-acp vbi p-acp n1 p-acp px31, cc d dt n1.
(29) sermon (DIV2)
712
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11437
And to this, Christianity, and the religion which we professe doth bind us; this is a plant which our heavenly Father alone doth plant in our hearts;
And to this, Christianity, and the Religion which we profess does bind us; this is a plant which our heavenly Father alone does plant in our hearts;
cc p-acp d, np1, cc dt n1 r-crq pns12 vvb vdz vvi pno12; d vbz dt n1 r-crq po12 j n1 av-j vdz vvi p-acp po12 n2;
(29) sermon (DIV2)
713
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11438
in which when it is planted, it will shoot forth and grow up, and raise it self far above the love of the world, above covetousnesse,
in which when it is planted, it will shoot forth and grow up, and raise it self Far above the love of the world, above covetousness,
p-acp r-crq c-crq pn31 vbz vvn, pn31 vmb vvi av cc vvi a-acp, cc vvi pn31 n1 av-j p-acp dt n1 pp-f dt n1, p-acp n1,
(29) sermon (DIV2)
713
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11439
and envy, and malice, and fraud, which first disquiet and rack that breast in which they are,
and envy, and malice, and fraud, which First disquiet and rack that breast in which they Are,
cc n1, cc n1, cc n1, r-crq ord vvi cc vvi d n1 p-acp r-crq pns32 vbr,
(29) sermon (DIV2)
713
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11440
and then breath forth that venom which blasts the world, and troubles and provokes those which are neere us;
and then breath forth that venom which blasts the world, and Troubles and provokes those which Are near us;
cc av n1 av d n1 r-crq vvz dt n1, cc n2 cc vvz d r-crq vbr av-j pno12;
(29) sermon (DIV2)
713
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11441
sometimes gnashing the teeth, which eats and consumes us;
sometime gnashing the teeth, which eats and consumes us;
av vvg dt n2, r-crq vvz cc vvz pno12;
(29) sermon (DIV2)
713
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11442
sometimes breathing forth hailestones and coales of fire which fly back in our faces and destroy us;
sometime breathing forth hailstones and coals of fire which fly back in our faces and destroy us;
av vvg av n2 cc n2 pp-f n1 r-crq n1 av p-acp po12 n2 cc vvb pno12;
(29) sermon (DIV2)
713
Page 424
11443
sometimes laying of snares in which our selves are caught, for envy is the rottennesse of the bones, saith Solomon, and anger killeth the foolish;
sometime laying of snares in which our selves Are caught, for envy is the rottenness of the bones, Says Solomon, and anger kills the foolish;
av vvg pp-f n2 p-acp r-crq po12 n2 vbr vvn, p-acp n1 vbz dt n1 pp-f dt n2, vvz np1, cc n1 vvz dt j;
(29) sermon (DIV2)
713
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11444
and the Bread of deceit though it be sweet at first, yet it shall fill the mouth with gravell:
and the Bred of deceit though it be sweet At First, yet it shall fill the Mouth with gravel:
cc dt n1 pp-f n1 cs pn31 vbb j p-acp ord, av pn31 vmb vvi dt n1 p-acp n1:
(29) sermon (DIV2)
713
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11445
nemo non in seipsum priùs peccat, saith Austine, no man disturbs the peace of another, but he breaks his own first;nemo non in seipsum priùs peccat, Says Augustine, no man disturbs the peace of Another, but he breaks his own First;
np1 fw-fr p-acp fw-la fw-la fw-la, vvz np1, dx n1 vvz dt n1 pp-f n-jn, cc-acp pns31 vvz po31 d ord;
(29) sermon (DIV2)
713
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11446
no man repines at his brothers good, but he makes it his own evil, and his vice is his executioner;
no man repines At his Brother's good, but he makes it his own evil, and his vice is his executioner;
dx n1 vvz p-acp po31 ng1 j, cc-acp pns31 vvz pn31 po31 d j-jn, cc po31 n1 vbz po31 n1;
(29) sermon (DIV2)
713
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11447
no man breaths forth malice, but it ecchoes back upon him;
no man breathes forth malice, but it echos back upon him;
dx n1 n2 av n1, cc-acp pn31 n2 av p-acp pno31;
(29) sermon (DIV2)
713
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11448
no man goes beyond his brother, but hath outstript himself, and the Psalmist tells us that evill shall bunt the violent man to destruction.
no man Goes beyond his brother, but hath outstripped himself, and the Psalmist tells us that evil shall bunt the violent man to destruction.
dx n1 vvz p-acp po31 n1, cc-acp vhz vvn px31, cc dt n1 vvz pno12 d j-jn vmb fw-la dt j n1 p-acp n1.
(29) sermon (DIV2)
713
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11449
But when this plant, this peace is deeply rooted in us, it spreads its branches abroad over all, over all crosse events, over all injuries, over all errors and miscarriages, over envy, malice, deceit,
But when this plant, this peace is deeply rooted in us, it spreads its branches abroad over all, over all cross events, over all injuries, over all errors and miscarriages, over envy, malice, deceit,
cc-acp c-crq d n1, d n1 vbz av-jn vvn p-acp pno12, pn31 vvz po31 n2 av p-acp d, p-acp d j n2, p-acp d n2, p-acp d n2 cc n2, p-acp n1, n1, n1,
(29) sermon (DIV2)
713
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11450
and violence, and shadows them, that they are not seen, or not seen in that horror which may shake it;
and violence, and shadows them, that they Are not seen, or not seen in that horror which may shake it;
cc n1, cc n2 pno32, cst pns32 vbr xx vvn, cc xx vvn p-acp d n1 r-crq vmb vvi pn31;
(29) sermon (DIV2)
713
Page 424
11451
spreads it self over the poore, and relieves them; over the malicious, and melts him; over the injurious man, and forgives him;
spreads it self over the poor, and relieves them; over the malicious, and melts him; over the injurious man, and forgives him;
vvz pn31 n1 p-acp dt j, cc vvz pno32; p-acp dt j, cc vvz pno31; p-acp dt j n1, cc vvz pno31;
(29) sermon (DIV2)
713
Page 424
11452
over the violent man, and overcomes him by standing the shock; keeps it self to its roote, is fixt and fastened there:
over the violent man, and overcomes him by standing the shock; keeps it self to its root, is fixed and fastened there:
p-acp dt j n1, cc vvz pno31 p-acp vvg dt n1; vvz pn31 n1 p-acp po31 n1, vbz vvn cc vvn a-acp:
(29) sermon (DIV2)
713
Page 424
11453
and when this wind blows, when this raine falls, when all these beat upon it, when the tempest is loudest, is ever the same, is peace still.
and when this wind blows, when this rain falls, when all these beatrice upon it, when the tempest is Loudest, is ever the same, is peace still.
cc c-crq d n1 vvz, c-crq d n1 vvz, c-crq d d vvd p-acp pn31, c-crq dt n1 vbz js, vbz av dt d, vbz n1 av.
(29) sermon (DIV2)
713
Page 424
11454
And this is the work of the Gospel, the summe of all, the end of all that it teacheth, to work this quietnesse and peace in us that we may raise it up in others, that this peace may beget and propagate it self in those who are enemies to it, that the kid may feed with the wolf,
And this is the work of the Gospel, the sum of all, the end of all that it Teaches, to work this quietness and peace in us that we may raise it up in Others, that this peace may beget and propagate it self in those who Are enemies to it, that the kid may feed with the wolf,
cc d vbz dt n1 pp-f dt n1, dt n1 pp-f d, dt n1 pp-f d cst pn31 vvz, pc-acp vvi d n1 cc n1 p-acp pno12 cst pns12 vmb vvi pn31 a-acp p-acp n2-jn, cst d n1 vmb vvi cc vvi pn31 n1 p-acp d r-crq vbr n2 p-acp pn31, cst dt n1 vmb vvi p-acp dt n1,
(29) sermon (DIV2)
713
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11455
and the Lamb with the Leopard, so long as the moone endureth;
and the Lamb with the Leopard, so long as the moon Endureth;
cc dt n1 p-acp dt n1, av av-j c-acp dt n1 vvz;
(29) sermon (DIV2)
713
Page 424
11456
that there may be no deceit, no envy, no violence, no invasion, no going out, no complaining in our streets.
that there may be no deceit, no envy, no violence, no invasion, no going out, no complaining in our streets.
cst a-acp vmb vbi dx n1, dx n1, dx n1, dx n1, av-dx vvg av, av-dx vvg p-acp po12 n2.
(29) sermon (DIV2)
713
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11457
This is the Evangelicall virtue, this is peculiar and proper to the Gospel and Christian religion, proper in the highest and strictest degree of propriety, every good Christian is a peaceable man,
This is the Evangelical virtue, this is peculiar and proper to the Gospel and Christian Religion, proper in the highest and Strictest degree of propriety, every good Christian is a peaceable man,
d vbz dt np1 n1, d vbz j cc j p-acp dt n1 cc np1 n1, j p-acp dt js cc js n1 pp-f n1, d j np1 vbz dt j n1,
(29) sermon (DIV2)
713
Page 424
11458
and every peaceable man is a good Christian.
and every peaceable man is a good Christian.
cc d j n1 vbz dt j njp.
(29) sermon (DIV2)
713
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11459
Look into your prisons, saith Tertullian, to persecuting heathens, and you shall find no Christians there,
Look into your prisons, Says Tertullian, to persecuting Heathens, and you shall find no Christians there,
n1 p-acp po22 n2, vvz np1, p-acp vvg n2-jn, cc pn22 vmb vvi dx np1 a-acp,
(29) sermon (DIV2)
713
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11460
and if you do, it is not for murder, or theft, or cozenage, or breach of the peace;
and if you do, it is not for murder, or theft, or cozenage, or breach of the peace;
cc cs pn22 vdb, pn31 vbz xx p-acp n1, cc n1, cc n1, cc n1 pp-f dt n1;
(29) sermon (DIV2)
713
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11461
the cause for which they are bound and confined there, is onely this, that they are Christians. This is that height of Perfection, which the vanity of Philosophy,
the cause for which they Are bound and confined there, is only this, that they Are Christians. This is that height of Perfection, which the vanity of Philosophy,
dt n1 p-acp r-crq pns32 vbr vvn cc vvn a-acp, vbz av-j d, cst pns32 vbr np1. d vbz d n1 pp-f n1, r-crq dt n1 pp-f n1,
(29) sermon (DIV2)
713
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11462
and the weaknesse and unprofitablenesse of the law could not reach;
and the weakness and unprofitableness of the law could not reach;
cc dt n1 cc n1 pp-f dt n1 vmd xx vvi;
(29) sermon (DIV2)
713
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11463
nor could the Jews bring any thing ex horreis suis out of his granary, his store or basket,
nor could the jews bring any thing ex horreis suis out of his granary, his store or basket,
ccx vmd dt np2 vvb d n1 fw-la n2 fw-fr av pp-f po31 n1, po31 n1 cc n1,
(29) sermon (DIV2)
713
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11464
or the philosopher è narthecio suo, out of his box of oyntments, out of his book of prescripts, which could supple a soule to this NONLATINALPHABET, this tranquillity and quietnesse, which might purge and sublime,
or the philosopher è narthecio Sue, out of his box of ointments, out of his book of prescripts, which could supple a soul to this, this tranquillity and quietness, which might purge and sublime,
cc dt n1 fw-la fw-la fw-la, av pp-f po31 n1 pp-f n2, av pp-f po31 n1 pp-f n2, r-crq vmd j dt n1 p-acp d, d n1 cc n1, r-crq vmd vvi cc j,
(29) sermon (DIV2)
713
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11465
and lift it up above the world, and all the flattery and terror that is in it;
and lift it up above the world, and all the flattery and terror that is in it;
cc vvb pn31 a-acp p-acp dt n1, cc d dt n1 cc n1 cst vbz p-acp pn31;
(29) sermon (DIV2)
713
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11466
humane reason was too weake to discover the benefit, the pleasure, the glory of it;
humane reason was too weak to discover the benefit, the pleasure, the glory of it;
j n1 vbds av j pc-acp vvi dt n1, dt n1, dt n1 pp-f pn31;
(29) sermon (DIV2)
713
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11467
nor was it seen in its full beauty, till that light came into the world, which did improve,
nor was it seen in its full beauty, till that Light Come into the world, which did improve,
ccx vbds pn31 vvn p-acp po31 j n1, c-acp cst n1 vvd p-acp dt n1, r-crq vdd vvi,
(29) sermon (DIV2)
713
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11468
and exalt, and perfect our reason; the Philosophers cryed down anger, yet gave way to revenge;
and exalt, and perfect our reason; the Philosophers cried down anger, yet gave Way to revenge;
cc vvi, cc vvi po12 n1; dt n2 vvd a-acp n1, av vvd n1 pc-acp vvi;
(29) sermon (DIV2)
713
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11469
laid an imputation upon the one, yet gave line and liberty to the other; both Tully and Aristotle approve it, as an act of Justice.
laid an imputation upon the one, yet gave line and liberty to the other; both Tully and Aristotle approve it, as an act of justice.
vvn dt n1 p-acp dt crd, av vvd n1 cc n1 p-acp dt j-jn; d np1 cc np1 vvb pn31, c-acp dt n1 pp-f n1.
(29) sermon (DIV2)
713
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11470
The language of the law was, an eye for an eye, and a tooth for a tooth.
The language of the law was, an eye for an eye, and a tooth for a tooth.
dt n1 pp-f dt n1 vbds, dt n1 p-acp dt n1, cc dt n1 p-acp dt n1.
(29) sermon (DIV2)
713
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11471
It was said to them of old, you shall love your neighbour, and hate your enemy;
It was said to them of old, you shall love your neighbour, and hate your enemy;
pn31 vbds vvn p-acp pno32 pp-f j, pn22 vmb vvi po22 n1, cc vvb po22 n1;
(29) sermon (DIV2)
713
Page 425
11472
but the return of the Gospel is a blessing for a curse, love for hatred, a prayer for persecution;
but the return of the Gospel is a blessing for a curse, love for hatred, a prayer for persecution;
cc-acp dt n1 pp-f dt n1 vbz dt n1 p-acp dt n1, vvb p-acp n1, dt n1 p-acp n1;
(29) sermon (DIV2)
713
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11473
whatsoever the Law required, that doth the Gospel require, and much more;
whatsoever the Law required, that does the Gospel require, and much more;
r-crq dt n1 vvd, cst vdz dt n1 vvb, cc av-d av-dc;
(29) sermon (DIV2)
713
Page 425
11474
an humility more bending, a patience more constant, a meeknesse more suffering, a quietnesse more setled,
an humility more bending, a patience more constant, a meekness more suffering, a quietness more settled,
dt n1 av-dc vvg, dt n1 av-dc j, dt n1 av-dc vvg, dt n1 av-dc vvn,
(29) sermon (DIV2)
713
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11475
because those heavenly promises (which the Philosopher never heard of) were more, and more cleerly proposed in the Gospel then under the Law;
Because those heavenly promises (which the Philosopher never herd of) were more, and more clearly proposed in the Gospel then under the Law;
c-acp d j n2 (r-crq dt n1 av-x vvn pp-f) vbdr n1, cc av-dc av-j vvn p-acp dt n1 av p-acp dt n1;
(29) sermon (DIV2)
713
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11476
for is not eternity of blisse a stronger motive, then the basket, or glory, or temporall enjoyments? is not heaven more attractive then the earth? under the Law this peace and quietnesse was but a promise, a blessing in expectation,
for is not eternity of bliss a Stronger motive, then the basket, or glory, or temporal enjoyments? is not heaven more Attractive then the earth? under the Law this peace and quietness was but a promise, a blessing in expectation,
p-acp vbz xx n1 pp-f n1 dt jc n1, cs dt n1, cc n1, cc j n2? vbz xx n1 av-dc j cs dt n1? p-acp dt n1 d n1 cc n1 vbds p-acp dt n1, dt n1 p-acp n1,
(29) sermon (DIV2)
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and in the Schooles of Philosophers it was but a fancy, the peace and quietnesse they had was raised out of weak and failing principles, de industria consultae aequanimitatis, non de Fiducia compertae veritatis, saith Tertullian, out of an industrious affected endurance of every evill, that it might not be worse, out of a politick resolution to defeat the evill of its smart,
and in the Schools of Philosophers it was but a fancy, the peace and quietness they had was raised out of weak and failing principles, de Industria consultae aequanimitatis, non de Fiducia compertae veritatis, Says Tertullian, out of an Industria affected endurance of every evil, that it might not be Worse, out of a politic resolution to defeat the evil of its smart,
cc p-acp dt n2 pp-f n2 pn31 vbds p-acp dt n1, dt n1 cc n1 pns32 vhd vbds vvn av pp-f j cc j-vvg n2, fw-fr fw-la fw-la fw-la, fw-fr fw-fr np1 fw-la fw-la, vvz np1, av pp-f dt j j-vvn n1 pp-f d n-jn, cst pn31 vmd xx vbi av-jc, av pp-f dt j n1 pc-acp vvi dt n-jn pp-f po31 n1,
(29) sermon (DIV2)
713
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11478
but not out of conscience, or assurance of that truth, which brought light, and immortality to settle the mind, to collect and gather it within it self, in the midst of all those provocations and allurements, which might shew themselves to divide and distract it,
but not out of conscience, or assurance of that truth, which brought Light, and immortality to settle the mind, to collect and gather it within it self, in the midst of all those provocations and allurements, which might show themselves to divide and distract it,
cc-acp xx av pp-f n1, cc n1 pp-f d n1, r-crq vvd n1, cc n1 pc-acp vvi dt n1, pc-acp vvi cc vvi pn31 p-acp pn31 n1, p-acp dt n1 pp-f d d n2 cc n2, r-crq vmd vvi px32 pc-acp vvi cc vvi pn31,
(29) sermon (DIV2)
713
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11479
but remaine it self untoucht, unmoved, looking forward through all these vanishing shadows and apparitions, which either smile or threaten, to that glory which cannot be done away. This Christianity only can effect;
but remain it self untouched, unmoved, looking forward through all these vanishing shadows and apparitions, which either smile or threaten, to that glory which cannot be done away. This Christianity only can Effect;
cc-acp vvb pn31 n1 j, j, vvg av-j p-acp d d vvg n2 cc n2, r-crq d n1 cc vvi, p-acp d n1 r-crq vmbx vbb vdn av. np1 np1 av-j vmb vvi;
(29) sermon (DIV2)
713
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11480
this was the businesse of the prince of peace, who came into the world, but not with drumme and colours, but with a rattle rather;
this was the business of the Prince of peace, who Come into the world, but not with drum and colours, but with a rattle rather;
d vbds dt n1 pp-f dt n1 pp-f n1, r-crq vvd p-acp dt n1, cc-acp xx p-acp n1 cc n2, cc-acp p-acp dt n1 av-c;
(29) sermon (DIV2)
713
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11481
not with noise, but like rain into the mowen grasse; not destroying his enemies, but making them his friends;
not with noise, but like rain into the mowen grass; not destroying his enemies, but making them his Friends;
xx p-acp n1, p-acp j n1 p-acp dt vvn n1; xx vvg po31 n2, cc-acp vvg pno32 po31 n2;
(29) sermon (DIV2)
713
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11482
not as a Caesar, or Alexander, but as an Angel, and Embassadour of peace; not denouncing war, but proclaiming a Jubilee;
not as a Caesar, or Alexander, but as an Angel, and Ambassador of peace; not denouncing war, but proclaiming a Jubilee;
xx p-acp dt np1, cc np1, p-acp p-acp dt n1, cc n1 pp-f n1; xx vvg n1, cc-acp vvg dt n1;
(29) sermon (DIV2)
713
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11660
is ever busie abroad seeking to add house to house, and land to land, to draw all unto it self;
is ever busy abroad seeking to add house to house, and land to land, to draw all unto it self;
vbz av j av vvg pc-acp vvi n1 p-acp n1, cc n1 p-acp n1, pc-acp vvi d p-acp pn31 n1;
(29) sermon (DIV2)
720
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11483
and with no sword, but that of the spirit, who made good that prophesie of the Prophet Micah, that swords should be turned into plow-shares, and speares into pruning hookes;
and with no sword, but that of the Spirit, who made good that prophesy of the Prophet micah, that swords should be turned into ploughshares, and spears into pruning hooks;
cc p-acp dx n1, cc-acp d pp-f dt n1, r-crq vvd j cst vvb pp-f dt n1 np1, cst n2 vmd vbi vvn p-acp n2, cc n2 p-acp vvg n2;
(29) sermon (DIV2)
713
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11484
that all the bitternesse and malice of the heart should be turned into the love and study of modesty and peace; that all the bitterness and malice of the heart should be turned into the love and study of modesty and peace;
cst d dt n1 cc n1 pp-f dt n1 vmd vbi vvn p-acp dt n1 cc n1 pp-f n1 cc n1;
(29) sermon (DIV2)
713
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11485
that every man should sit under his own vine and under his own figtree, and gather his own fruit,
that every man should fit under his own vine and under his own Fig tree, and gather his own fruit,
cst d n1 vmd vvi p-acp po31 d n1 cc p-acp po31 d n1, cc vvi po31 d n1,
(29) sermon (DIV2)
713
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11486
and not reach out his hand into another mans vineyard, not offer violence, nor feare it,
and not reach out his hand into Another men vineyard, not offer violence, nor Fear it,
cc xx vvi av po31 n1 p-acp j-jn ng1 n1, xx vvi n1, ccx vvb pn31,
(29) sermon (DIV2)
713
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11487
nor disturb his brothers peace, nor be jealous of his own; not trouble others, nor be afraid himself;
nor disturb his Brother's peace, nor be jealous of his own; not trouble Others, nor be afraid himself;
ccx vvi po31 ng1 n1, ccx vbb j pp-f po31 d; xx vvi n2-jn, ccx vbb j px31;
(29) sermon (DIV2)
713
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11488
that the earth might be a temporall paradise, a type & representation of that which is eternall.
that the earth might be a temporal paradise, a type & representation of that which is Eternal.
cst dt n1 vmd vbi dt j n1, dt n1 cc n1 pp-f d r-crq vbz j.
(29) sermon (DIV2)
713
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11489
For this he came into the world, and brought power enough with him to performe it,
For this he Come into the world, and brought power enough with him to perform it,
p-acp d pns31 vvd p-acp dt n1, cc vvd n1 av-d p-acp pno31 pc-acp vvi pn31,
(29) sermon (DIV2)
713
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11490
and put this power into our hands, that we may make it good;
and put this power into our hands, that we may make it good;
cc vvd d n1 p-acp po12 n2, cst pns12 vmb vvi pn31 j;
(29) sermon (DIV2)
713
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11491
and when he hath drawn out the method of it, when he hath taught us the art to do it,
and when he hath drawn out the method of it, when he hath taught us the art to do it,
cc c-crq pns31 vhz vvn av dt n1 pp-f pn31, c-crq pns31 vhz vvn pno12 dt n1 pc-acp vdi pn31,
(29) sermon (DIV2)
713
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11492
when there is nothing wanting but our will, the prophesy is fullfilled, for it was never yet foretold by any Prophet, that they should be quiet, who made it their delight, their study, the businesse of their whole life to trouble themselves and others.
when there is nothing wanting but our will, the prophesy is Fulfilled, for it was never yet foretold by any Prophet, that they should be quiet, who made it their delight, their study, the business of their Whole life to trouble themselves and Others.
c-crq pc-acp vbz pix vvg p-acp po12 n1, dt vvb vbz vvn, c-acp pn31 vbds av-x av vvn p-acp d n1, cst pns32 vmd vbi j-jn, r-crq vvd pn31 po32 n1, po32 n1, dt n1 pp-f po32 j-jn n1 pc-acp vvi px32 cc n2-jn.
(29) sermon (DIV2)
713
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11493
What could he in wisdome have done more then he hath done? he hath digged up dissention at the very root, malè velle, malè dicere, malè cogitare ex aequo vetamur, saith Tertullian, to wish evill, to speak evill, to think evill are alike forbidden in the Gospel, which restrains the will, binds the hand, bridles the tongue, fetters the very thoughts, commands us to love an enemy, to surrender our coate to him, who hath stript us of our cloake, to return a blessing for a reproach,
What could he in Wisdom have done more then he hath done? he hath dug up dissension At the very root, malè velle, malè dicere, malè cogitare ex Aequo vetamur, Says Tertullian, to wish evil, to speak evil, to think evil Are alike forbidden in the Gospel, which restrains the will, binds the hand, bridles the tongue, fetters the very thoughts, commands us to love an enemy, to surrender our coat to him, who hath stripped us of our cloak, to return a blessing for a reproach,
q-crq vmd pns31 p-acp n1 vhb vdn av-dc cs pns31 vhz vdn? pns31 vhz vvn a-acp n1 p-acp dt j n1, fw-fr fw-fr, fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la, vvz np1, pc-acp vvi j-jn, pc-acp vvi j-jn, pc-acp vvi n-jn vbr av vvn p-acp dt n1, r-crq vvz dt n1, vvz dt n1, vvz dt n1, n2 dt j n2, vvz pno12 p-acp vvb dt n1, pc-acp vvi po12 n1 p-acp pno31, r-crq vhz vvn pno12 pp-f po12 n1, pc-acp vvi dt n1 p-acp dt n1,
(29) sermon (DIV2)
713
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11494
and to anoint his head with oyle, who hath struck us to the ground; which punishes not the ends onely, but the beginnings of dissention;
and to anoint his head with oil, who hath struck us to the ground; which Punishes not the ends only, but the beginnings of dissension;
cc pc-acp vvi po31 n1 p-acp n1, r-crq vhz vvn pno12 p-acp dt n1; r-crq vvz xx dt n2 av-j, cc-acp dt n2 pp-f n1;
(29) sermon (DIV2)
713
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11495
which brings every part to its own place, the flesh under the spirit;
which brings every part to its own place, the Flesh under the Spirit;
r-crq vvz d n1 p-acp po31 d n1, dt n1 p-acp dt n1;
(29) sermon (DIV2)
713
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11496
the will under the law of charity, which is the peace of the soule, the obedience of faith under the eternall law, which is our peace with God;
the will under the law of charity, which is the peace of the soul, the Obedience of faith under the Eternal law, which is our peace with God;
dt n1 p-acp dt n1 pp-f n1, r-crq vbz dt n1 pp-f dt n1, dt n1 pp-f n1 p-acp dt j n1, r-crq vbz po12 n1 p-acp np1;
(29) sermon (DIV2)
713
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11497
which draws with it the servant under the master, the child under the parent, the subject under the magistrate;
which draws with it the servant under the master, the child under the parent, the Subject under the magistrate;
r-crq vvz p-acp pn31 dt n1 p-acp dt n1, dt n1 p-acp dt n1, dt n-jn p-acp dt n1;
(29) sermon (DIV2)
713
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11498
which is the peace of an house, of a commonwealth, the peace of the world, which makes every part dwell together in unity, begets a parity in disparity, raises equality out of inequality, which keeps every wheel in its due motion, every man in his right place, is that intelligence which moveth the lesser sphere of a family,
which is the peace of an house, of a commonwealth, the peace of the world, which makes every part dwell together in unity, begets a parity in disparity, raises equality out of inequality, which keeps every wheel in its due motion, every man in his right place, is that intelligence which moves the lesser sphere of a family,
r-crq vbz dt n1 pp-f dt n1, pp-f dt n1, dt n1 pp-f dt n1, r-crq vvz d n1 vvi av p-acp n1, vvz dt n1 p-acp n1, vvz n1 av pp-f n1, r-crq vvz d n1 p-acp po31 j-jn n1, d n1 p-acp po31 j-jn n1, vbz d n1 r-crq vvz dt jc n1 pp-f dt n1,
(29) sermon (DIV2)
713
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11499
and the greater orbe of a commonwealth composedly and orderly, which is its peace, for peace and quiet is the order and harmony of things;
and the greater orb of a commonwealth composedly and orderly, which is its peace, for peace and quiet is the order and harmony of things;
cc dt jc n1 pp-f dt n1 av-vvn cc av-j, r-crq vbz po31 n1, p-acp n1 cc n-jn vbz dt n1 cc n1 pp-f n2;
(29) sermon (DIV2)
713
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11500
the Father calls it a Harp, and it is never well set or tuned but by an Evangelicall hand, which slacketh and letteth down the string of our self-love, to an hatred of our selves,
the Father calls it a Harp, and it is never well Set or tuned but by an Evangelical hand, which slacketh and lets down the string of our Self-love, to an hatred of our selves,
dt n1 vvz pn31 dt n1, cc pn31 vbz av-x av vvn cc vvn p-acp p-acp dt np1 n1, r-crq vvz cc vvz a-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f po12 n2,
(29) sermon (DIV2)
713
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11501
and windeth up the string of our love to our brother in an equall proportion to the love of our selves;
and windeth up the string of our love to our brother in an equal proportion to the love of our selves;
cc vvz a-acp dt n1 pp-f po12 n1 p-acp po12 n1 p-acp dt j-jn n1 p-acp dt n1 pp-f po12 n2;
(29) sermon (DIV2)
713
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11502
we must hate our life in this world, John 12.15. and we must love our brother as our selves, Matth. 22.39.
we must hate our life in this world, John 12.15. and we must love our brother as our selves, Matthew 22.39.
pns12 vmb vvi po12 n1 p-acp d n1, np1 crd. cc pns12 vmb vvi po12 n1 p-acp po12 n2, np1 crd.
(29) sermon (DIV2)
713
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11503
nay it lets it lower yet, even to our enemies, and the sound of it must reach unto them,
nay it lets it lower yet, even to our enemies, and the found of it must reach unto them,
uh-x pn31 vvz pn31 av-jc av, av p-acp po12 n2, cc dt n1 pp-f pn31 vmb vvi p-acp pno32,
(29) sermon (DIV2)
713
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11504
and talk what we will of peace, if it be not tuned and touched by charity,
and talk what we will of peace, if it be not tuned and touched by charity,
cc vvb r-crq pns12 vmb pp-f n1, cs pn31 vbb xx vvn cc vvn p-acp n1,
(29) sermon (DIV2)
713
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11505
if it take not its rise and spring from this peace here, from the peace of the Gospel, it will be but a dreadfull sound, as Job speaketh, 15.21. either in the soule, or in a family, or in the Church, or in the Commonwealth.
if it take not its rise and spring from this peace Here, from the peace of the Gospel, it will be but a dreadful found, as Job speaks, 15.21. either in the soul, or in a family, or in the Church, or in the Commonwealth.
cs pn31 vvb xx po31 n1 cc vvi p-acp d n1 av, p-acp dt n1 pp-f dt n1, pn31 vmb vbi p-acp dt j n1, p-acp n1 vvz, crd. av-d p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1.
(29) sermon (DIV2)
713
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11506
This is the nature, the power, the virtue of the Christian Law;
This is the nature, the power, the virtue of the Christian Law;
d vbz dt n1, dt n1, dt n1 pp-f dt njp n1;
(29) sermon (DIV2)
714
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11507
this it doth even when it is not done, for if the Gospel might take place, it would most certainly be done;
this it does even when it is not done, for if the Gospel might take place, it would most Certainly be done;
d pn31 vdz vvi c-crq pn31 vbz xx vdn, c-acp cs dt n1 vmd vvi n1, pn31 vmd av-ds av-j vbi vdn;
(29) sermon (DIV2)
714
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11508
that there is so much heat, so much distraction, so much bitternesse amongst Christians, that one kingdome riseth against another,
that there is so much heat, so much distraction, so much bitterness among Christians, that one Kingdom Riseth against Another,
d pc-acp vbz av d n1, av d n1, av d n1 p-acp np1, cst pi n1 vvz p-acp j-jn,
(29) sermon (DIV2)
714
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11509
and almost every kingdome is divided in it self, that the Church is moulder'd out into schismes,
and almost every Kingdom is divided in it self, that the Church is mouldered out into schisms,
cc av d n1 vbz vvn p-acp pn31 n1, cst dt n1 vbz j-vvn av p-acp n2,
(29) sermon (DIV2)
714
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11510
and parcelled out into conventicles, that every man almost is become a Church unto himself by a wilfull separation from the whole, that Christians, whose marke and badge is was, by which they were known and distinguisht from all the world, that they did love one another, that they would dye for one another, should hate one another, revile one another, proscribe one another, Anathematize one another,
and parceled out into conventicles, that every man almost is become a Church unto himself by a wilful separation from the Whole, that Christians, whose mark and badge is was, by which they were known and distinguished from all the world, that they did love one Another, that they would die for one Another, should hate one Another, revile one Another, proscribe one Another, Anathematise one Another,
cc vvn av p-acp n2, cst d n1 av vbz vvn dt n1 p-acp px31 p-acp dt j n1 p-acp dt j-jn, cst np1, rg-crq n1 cc n1 vbz vbds, p-acp r-crq pns32 vbdr vvn cc vvn p-acp d dt n1, cst pns32 vdd vvi pi j-jn, cst pns32 vmd vvi p-acp crd j-jn, vmd vvi pi j-jn, vvb pi j-jn, vvb pi j-jn, vvi crd j-jn,
(29) sermon (DIV2)
714
Page 426
11511
and kill one another, and do that bloody office sooner then a Turke or Jew; that Christendome should thus be made a stage of war,
and kill one Another, and do that bloody office sooner then a Turk or Jew; that Christendom should thus be made a stage of war,
cc vvi pi j-jn, cc vdb d j n1 av-c cs dt np1 cc np1; cst np1 vmd av vbi vvn dt n1 pp-f n1,
(29) sermon (DIV2)
714
Page 426
11512
and a field of blood, is not from the Gospel or Christian religion;
and a field of blood, is not from the Gospel or Christian Religion;
cc dt n1 pp-f n1, vbz xx p-acp dt n1 cc np1 n1;
(29) sermon (DIV2)
714
Page 426
11513
no, these winds blow not out of this Treasury, but rather out of the pit of hell, from the swellings of pride, which Christianity beats down;
no, these winds blow not out of this Treasury, but rather out of the pit of hell, from the swellings of pride, which Christianity beats down;
uh-dx, d n2 vvb xx av pp-f d n1, cc-acp av-c av pp-f dt n1 pp-f n1, p-acp dt n2-vvg pp-f n1, r-crq np1 vvz a-acp;
(29) sermon (DIV2)
714
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11514
from the love of the world, which Christianity conquers; from desire of supremacy, which Christ anity stifles;
from the love of the world, which Christianity conquers; from desire of supremacy, which christ anity stifles;
p-acp dt n1 pp-f dt n1, r-crq np1 vvz; p-acp n1 pp-f n1, r-crq np1 n1 n2;
(29) sermon (DIV2)
714
Page 426
11515
from envy, whose evill eye Religion puts out; from an hollow, deceitfull heart, which Christianity breaks;
from envy, whose evil eye Religion puts out; from an hollow, deceitful heart, which Christianity breaks;
p-acp n1, rg-crq j-jn n1 n1 vvz av; p-acp dt j-jn, j n1, r-crq np1 vvz;
(29) sermon (DIV2)
714
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11594
for as they were given without us, so bringing with them an irresistible and uncontroublable force, they would work without us,
for as they were given without us, so bringing with them an irresistible and uncontroublable force, they would work without us,
c-acp c-acp pns32 vbdr vvn p-acp pno12, av vvg p-acp pno32 dt j cc j n1, pns32 vmd vvi p-acp pno12,
(29) sermon (DIV2)
715
Page 430
11516
from those evills which are the onely enemies, which the Prince of peace, the author and finisher of the Gospel came to fight against and destroy.
from those evils which Are the only enemies, which the Prince of peace, the author and finisher of the Gospel Come to fight against and destroy.
p-acp d n2-jn r-crq vbr dt j n2, r-crq dt n1 pp-f n1, dt n1 cc n1 pp-f dt n1 vvd pc-acp vvi p-acp cc vvi.
(29) sermon (DIV2)
714
Page 426
11517
Look back upon the first Christians, who had rather suffer the greatest wrong then do the least;
Look back upon the First Christians, who had rather suffer the greatest wrong then do the least;
n1 av p-acp dt ord np1, r-crq vhd av-c vvi dt js j-jn av vdb dt ds;
(29) sermon (DIV2)
714
Page 426
11518
who when for their multitude they might have trod their enemies under their feet, yet yielded themselves to their fury and rage;
who when for their multitude they might have trod their enemies under their feet, yet yielded themselves to their fury and rage;
r-crq c-crq p-acp po32 n1 pns32 vmd vhi vvn po32 n2 p-acp po32 n2, av vvn px32 p-acp po32 n1 cc n1;
(29) sermon (DIV2)
714
Page 426
11519
who did so out-number them, that only to have withdrawn themselves, had been to have left their persecutors in banishment, to wonder and lament their own paucity and solitude,
who did so outnumber them, that only to have withdrawn themselves, had been to have left their persecutors in banishment, to wonder and lament their own paucity and solitude,
q-crq vdd av n1 pno32, cst av-j pc-acp vhi vvn px32, vhd vbn pc-acp vhi vvn po32 n2 p-acp n1, pc-acp vvi cc vvi po32 d n1 cc n1,
(29) sermon (DIV2)
714
Page 426
11520
and yet bowed down their necks to their yoke, and delivered up their lives to their cruelty,
and yet bowed down their necks to their yoke, and Delivered up their lives to their cruelty,
cc av vvd a-acp po32 n2 p-acp po32 n1, cc vvd a-acp po32 n2 p-acp po32 n1,
(29) sermon (DIV2)
714
Page 426
11521
and more willing to rest in their graves, then be unquiet;
and more willing to rest in their graves, then be unquiet;
cc av-dc j pc-acp vvi p-acp po32 n2, av vbb j;
(29) sermon (DIV2)
714
Page 426
11522
and in them this prophesy was fulfilled, their swords were indeed turned into mattocks, and their speares into pruning hookes, for all the weapons they had were their Innocency and Patience. And thus it was for well-neere four hundred yeares together;
and in them this prophesy was fulfilled, their swords were indeed turned into mattocks, and their spears into pruning hooks, for all the weapons they had were their Innocency and Patience. And thus it was for well-near four hundred Years together;
cc p-acp pno32 d vvi vbds vvn, po32 n2 vbdr av vvd p-acp n2, cc po32 n2 p-acp vvg n2, p-acp d dt n2 pns32 vhd vbdr po32 n1 cc n1. cc av pn31 vbds p-acp j crd crd n2 av;
(29) sermon (DIV2)
714
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11523
but look forward and then see blacknesse and darknesse, noise and tempests, even in the habitations of peace, Christians reviling and libelling one another,
but look forward and then see blackness and darkness, noise and tempests, even in the habitations of peace, Christians reviling and libeling one Another,
cc-acp vvb av-j cc av vvb n1 cc n1, n1 cc n2, av p-acp dt n2 pp-f n1, np1 vvg cc vvg pi j-jn,
(29) sermon (DIV2)
714
Page 426
11524
as in the Councel of Nice; Christians killing and treading one another under foot, as in the Councel of Ephesus; Christians killing one another,
as in the Council of Nicaenae; Christians killing and treading one Another under foot, as in the Council of Ephesus; Christians killing one Another,
c-acp p-acp dt n1 pp-f j; np1 vvg cc vvg pi j-jn p-acp n1, c-acp p-acp dt n1 pp-f np1; np1 vvg pi j-jn,
(29) sermon (DIV2)
714
Page 426
11525
as in the quarrell or schisme of Damasus and Ursicinus; and then let your eye passe on through all the ages of the Church,
as in the quarrel or Schism of Damasus and Ursicinus; and then let your eye pass on through all the ages of the Church,
c-acp p-acp dt n1 cc n1 pp-f np1 cc np1; cc av vvb po22 n1 vvi a-acp p-acp d dt n2 pp-f dt n1,
(29) sermon (DIV2)
714
Page 426
11526
and if it can for dropping, look upon this last, and you will see that which will be as a thorne in your eye,
and if it can for dropping, look upon this last, and you will see that which will be as a thorn in your eye,
cc cs pn31 vmb p-acp vvg, vvb p-acp d ord, cc pn22 vmb vvi d r-crq vmb vbi p-acp dt n1 p-acp po22 n1,
(29) sermon (DIV2)
714
Page 426
11527
and heare that which will make your eares tingle;
and hear that which will make your ears tingle;
cc vvi d r-crq vmb vvi po22 n2 vvb;
(29) sermon (DIV2)
714
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11528
see blood and war, tragedies, and massacres, tumult, & confusion, Christians defranding, cursing, tormenting robbing one another;
see blood and war, tragedies, and massacres, tumult, & confusion, Christians defranding, cursing, tormenting robbing one Another;
vvb n1 cc n1, n2, cc n2, n1, cc n1, np1 j-vvg, vvg, j-vvg n-vvg pi j-jn;
(29) sermon (DIV2)
714
Page 426
11529
you should see — but the time would faile me to tell you, what you should see;
you should see — but the time would fail me to tell you, what you should see;
pn22 vmd vvi — p-acp dt n1 vmd vvi pno11 pc-acp vvi pn22, r-crq pn22 vmd vvi;
(29) sermon (DIV2)
714
Page 428
11530
but you would think that Christendome were a wildernesse, not a place where the Leopard did lye down with the kid, or the wolf feed with the Lamb, but where the kid was turn'd into a Leopard, and the Lamb into the wolf; you will think that either this prophesie was false,
but you would think that Christendom were a Wilderness, not a place where the Leopard did lie down with the kid, or the wolf feed with the Lamb, but where the kid was turned into a Leopard, and the Lamb into the wolf; you will think that either this prophesy was false,
cc-acp pn22 vmd vvi cst np1 vbdr dt n1, xx dt n1 c-crq dt n1 vdd vvi a-acp p-acp dt n1, cc dt n1 vvb p-acp dt n1, p-acp c-crq dt n1 vbds vvn p-acp dt n1, cc dt n1 p-acp dt n1; pn22 vmb vvi cst d d vvb vbds j,
(29) sermon (DIV2)
714
Page 428
11531
or that Christ the Prince of peace was not yet come in the flesh.
or that christ the Prince of peace was not yet come in the Flesh.
cc cst np1 dt n1 pp-f n1 vbds xx av vvn p-acp dt n1.
(29) sermon (DIV2)
714
Page 428
11532
But as our Saviour said to his Disciples, when they were affrighted, and supposed him to be a Spirit, why are you troubled? for if you be troubled you mistake Christs,
But as our Saviour said to his Disciples, when they were affrighted, and supposed him to be a Spirit, why Are you troubled? for if you be troubled you mistake Christ,
p-acp p-acp po12 n1 vvd p-acp po31 n2, c-crq pns32 vbdr vvn, cc vvd pno31 pc-acp vbi dt n1, q-crq vbr pn22 vvn? c-acp cs pn22 vbb vvn pn22 vvb npg1,
(29) sermon (DIV2)
714
Page 428
11533
and think him to be what he is not;
and think him to be what he is not;
cc vvb pno31 pc-acp vbi r-crq pns31 vbz xx;
(29) sermon (DIV2)
714
Page 428
11534
For for all these dismall and horrid events, so contrary, so unproportioned to the promise of God, Christ is come in the flesh, and the prophesie is fulfilled;
For for all these dismal and horrid events, so contrary, so unproportioned to the promise of God, christ is come in the Flesh, and the prophesy is fulfilled;
c-acp p-acp d d j cc j n2, av j-jn, av j p-acp dt n1 pp-f np1, np1 vbz vvn p-acp dt n1, cc dt vvb vbz vvn;
(29) sermon (DIV2)
714
Page 428
11535
for all Christians are peaceable men;
for all Christians Are peaceable men;
p-acp d np1 vbr j n2;
(29) sermon (DIV2)
714
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11536
and whosoever is obedient to the Gospel, doth feele and can demonstrate this power in himself:
and whosoever is obedient to the Gospel, does feel and can demonstrate this power in himself:
cc r-crq vbz j p-acp dt n1, vdz vvi cc vmb vvi d n1 p-acp px31:
(29) sermon (DIV2)
714
Page 428
11537
what though we see violence and strife in the Church? yet the Church is the house of peace;
what though we see violence and strife in the Church? yet the Church is the house of peace;
r-crq cs pns12 vvb n1 cc n1 p-acp dt n1? av dt n1 vbz dt n1 pp-f n1;
(29) sermon (DIV2)
714
Page 428
11538
what though Appius be unchast? we cannot libell the Decemvirat; what though Judas be a Son of perdition? 'twas the traytor, not the Apostle which betrayed Christ:
what though Appius be unchaste? we cannot libel the Decemvirat; what though Judas be a Son of perdition? 'twas the traitor, not the Apostle which betrayed christ:
r-crq cs np1 vbi j? pns12 vmbx vvi dt n1; r-crq cs np1 vbi dt n1 pp-f n1? pn31|vbds dt n1, xx dt n1 r-crq vvd np1:
(29) sermon (DIV2)
714
Page 428
11539
If there be controversies, Religion doth not raise them; if there be schismes, Religion doth not make them;
If there be controversies, Religion does not raise them; if there be schisms, Religion does not make them;
cs pc-acp vbb n2, n1 vdz xx vvi pno32; cs pc-acp vbb n2, n1 vdz xx vvi pno32;
(29) sermon (DIV2)
714
Page 428
11540
if there be war, Religion doth not beat up the drum; if there be busie-bodies, Religion doth not imploy them;
if there be war, Religion does not beatrice up the drum; if there be busybodies, Religion does not employ them;
cs pc-acp vbi n1, n1 vdz xx vvi a-acp dt n1; cs pc-acp vbb n2, n1 vdz xx vvi pno32;
(29) sermon (DIV2)
714
Page 428
11541
if there be incendiaries, Religion did not enrage them;
if there be incendiaries, Religion did not enrage them;
cs pc-acp vbi n2-j, n1 vdd xx vvi pno32;
(29) sermon (DIV2)
714
Page 428
11542
if there be a fire in the Church, the Christian did not kindle it, but the Ambitious man, the mammonist, the Beast that calls himself by that name;
if there be a fire in the Church, the Christian did not kindle it, but the Ambitious man, the mammonist, the Beast that calls himself by that name;
cs pc-acp vbi dt n1 p-acp dt n1, dt njp vdd xx vvi pn31, cc-acp dt j n1, dt n1, dt n1 cst vvz px31 p-acp d n1;
(29) sermon (DIV2)
714
Page 428
11543
for Religion cannot do that which she forbids, cannot do that on earth, which damnes to hell;
for Religion cannot do that which she forbids, cannot do that on earth, which damnes to hell;
p-acp n1 vmbx vdi d r-crq pns31 vvz, vmbx vdb d p-acp n1, r-crq vvz p-acp n1;
(29) sermon (DIV2)
714
Page 428
11544
cannot forward that design, which is against her; cannot set up that which will pull her down;
cannot forward that Design, which is against her; cannot Set up that which will pull her down;
vmbx av-j d n1, r-crq vbz p-acp pno31; vmbx vvi a-acp d r-crq vmb vvi pno31 a-acp;
(29) sermon (DIV2)
714
Page 428
11545
in brief, Religion, Christian Religion cannot but settle us and make us quiet and peaceable; cannot but be it self;
in brief, Religion, Christian Religion cannot but settle us and make us quiet and peaceable; cannot but be it self;
p-acp j, n1, np1 n1 vmbx p-acp vvi pno12 cc vvb pno12 vvi cc j; vmbx p-acp vbi pn31 n1;
(29) sermon (DIV2)
714
Page 428
11546
for that which unsettles us, and makes us grievous to our selves and others, is not Christian Religion.
for that which unsettles us, and makes us grievous to our selves and Others, is not Christian Religion.
p-acp d r-crq vvz pno12, cc vvz pno12 j p-acp po12 n2 cc n2-jn, vbz xx np1 n1.
(29) sermon (DIV2)
714
Page 428
11547
For Religion is the greatest preserver of peace, that ever was, or that Wisdome it self could find out,
For Religion is the greatest preserver of peace, that ever was, or that Wisdom it self could find out,
p-acp n1 vbz dt js n1 pp-f n1, cst av vbds, cc d n1 pn31 n1 vmd vvi av,
(29) sermon (DIV2)
714
Page 428
11548
and hath laid a fouler blemish on discord and dissention, then Philosophy ever did when she was most rigid and severe;
and hath laid a Fowler blemish on discord and dissension, then Philosophy ever did when she was most rigid and severe;
cc vhz vvn dt jc n1 p-acp n1 cc n1, cs n1 av vdd c-crq pns31 vbds av-ds j cc j;
(29) sermon (DIV2)
714
Page 428
11549
she commands us to pray for peace, 1 Tim. 2.2. she enjoyns us to follow peace with all men, Heb. 12.14. she enjoynes us to lose our right for our peace, Mat. 5. motus aliena naturae pace nostrâ cohibere, as Hilary speaks, to place a peaceable disposition as a bank or bulwark against the violence of anothers rage, by doing nothing to conquer him who is in armes;
she commands us to pray for peace, 1 Tim. 2.2. she enjoins us to follow peace with all men, Hebrew 12.14. she enjoins us to loose our right for our peace, Mathew 5. motus Aliena naturae pace nostrâ cohibere, as Hilary speaks, to place a peaceable disposition as a bank or bulwark against the violence of another's rage, by doing nothing to conquer him who is in arms;
pns31 vvz pno12 pc-acp vvi p-acp n1, crd np1 crd. pns31 vvz pno12 pc-acp vvi n1 p-acp d n2, np1 crd. pns31 vvz pno12 pc-acp vvi po12 n-jn p-acp po12 n1, np1 crd fw-la fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvz, pc-acp vvi dt j n1 p-acp dt n1 cc n1 p-acp dt n1 pp-f j-jn n1, p-acp vdg pix p-acp vvi pno31 r-crq vbz p-acp n2;
(29) sermon (DIV2)
714
Page 428
11550
to charme the hissing Adder, with silence;
to charm the hissing Adder, with silence;
pc-acp vvi dt j-vvg n1, p-acp n1;
(29) sermon (DIV2)
714
Page 428
11551
it levels the hills, and raiseth the valleys, and casts an aspect upon all conditions of men, all qualities, all affections whatsoever, that they may be settled, compact,
it levels the hills, and Raiseth the valleys, and Cast an aspect upon all conditions of men, all qualities, all affections whatsoever, that they may be settled, compact,
pn31 vvz dt n2, cc vvz dt n2, cc vvz dt n1 p-acp d n2 pp-f n2, d n2, d n2 r-crq, cst pns32 vmb vbi vvn, j,
(29) sermon (DIV2)
714
Page 428
11552
and at unity with themselves and others.
and At unity with themselves and Others.
cc p-acp n1 p-acp px32 cc n2-jn.
(29) sermon (DIV2)
714
Page 428
11615
We find out the plague of our hearts, the Leprosie of our soules, which before appeared as a spot,
We find out the plague of our hearts, the Leprosy of our Souls, which before appeared as a spot,
pns12 vvb av dt n1 pp-f po12 n2, dt n1 pp-f po12 n2, r-crq a-acp vvd p-acp dt n1,
(29) sermon (DIV2)
716
Page 431
11553
This was Christs first gifts, when he was born, and it was conveyed unto us in an Hallelujah; Luk. 2. peace on earth, and this NONLATINALPHABET,
This was Christ First Gifts, when he was born, and it was conveyed unto us in an Hallelujah; Luk. 2. peace on earth, and this,
d vbds npg1 ord n2, c-crq pns31 vbds vvn, cc pn31 vbds vvn p-acp pno12 p-acp dt np1; np1 crd n1 p-acp n1, cc d,
(29) sermon (DIV2)
714
Page 428
11554
as Basil calls it, his last gift, when he was to dye, John 14.27.
as Basil calls it, his last gift, when he was to die, John 14.27.
c-acp np1 vvz pn31, po31 ord n1, c-crq pns31 vbds pc-acp vvi, np1 crd.
(29) sermon (DIV2)
714
Page 428
11555
Peace I leave with you, and so conclude, this is it which Saint Paul here commends to us as a lesson to be learnt of us, the word is NONLATINALPHABET, we must labour and study to be quiet. Peace I leave with you, and so conclude, this is it which Faint Paul Here commends to us as a Lesson to be learned of us, the word is, we must labour and study to be quiet.
n1 pns11 vvb p-acp pn22, cc av vvb, d vbz pn31 r-crq j np1 av vvz p-acp pno12 p-acp dt n1 pc-acp vbi vvn pp-f pno12, dt n1 vbz, pns12 vmb vvi cc vvb pc-acp vbi j-jn.
(29) sermon (DIV2)
714
Page 429
11556
There is nothing in the world which deserves true commendation but must be wrought out with study and difficulty;
There is nothing in the world which deserves true commendation but must be wrought out with study and difficulty;
pc-acp vbz pix p-acp dt n1 r-crq vvz j n1 cc-acp vmb vbi vvn av p-acp n1 cc n1;
(29) sermon (DIV2)
715
Page 429
11557
nor is the love of peace and quietnesse, obvia & illaborata virtus, an obvious and easie virtue, which will grow up of it self.
nor is the love of peace and quietness, obvia & illaborata virtus, an obvious and easy virtue, which will grow up of it self.
ccx vbz dt n1 pp-f n1 cc n1, fw-la cc fw-la fw-la, dt j cc j n1, r-crq vmb vvi a-acp pp-f pn31 n1.
(29) sermon (DIV2)
715
Page 429
11558
Indeed, good inclinations and dispositions may seeme to grow up in some men, as the grasse and the flowers of the field,
Indeed, good inclinations and dispositions may seem to grow up in Some men, as the grass and the flowers of the field,
np1, j n2 cc n2 vmb vvi pc-acp vvi a-acp p-acp d n2, c-acp dt n1 cc dt n2 pp-f dt n1,
(29) sermon (DIV2)
715
Page 429
11559
and to be as naturally in them as the evill;
and to be as naturally in them as the evil;
cc pc-acp vbi c-acp av-j p-acp pno32 p-acp dt j-jn;
(29) sermon (DIV2)
715
Page 429
11560
for man that is born to action brought with him into the world those practick principles, which may direct him in his course;
for man that is born to actium brought with him into the world those practic principles, which may Direct him in his course;
p-acp n1 cst vbz vvn p-acp n1 vvn p-acp pno31 p-acp dt n1 d j-jn n2, r-crq vmb vvi pno31 p-acp po31 n1;
(29) sermon (DIV2)
715
Page 429
11561
there is saith Basil, NONLATINALPHABET, one part of piety which we never learnt, but brought with us,
there is Says Basil,, one part of piety which we never learned, but brought with us,
pc-acp vbz vvz np1,, crd n1 pp-f n1 r-crq pns12 av-x vvn, cc-acp vvd p-acp pno12,
(29) sermon (DIV2)
715
Page 429
11562
as an impression made in us by the hand of Nature it self.
as an impression made in us by the hand of Nature it self.
c-acp dt n1 vvd p-acp pno12 p-acp dt n1 pp-f n1 pn31 n1.
(29) sermon (DIV2)
715
Page 429
11563
And these naturall and in-bred dispositions do not alwaies grow up as we do in stature,
And these natural and inbred dispositions do not always grow up as we do in stature,
cc d j cc j n2 vdb xx av vvi a-acp c-acp pns12 vdb p-acp n1,
(29) sermon (DIV2)
715
Page 429
11564
but shew themselves, and soone disappeare, like the embryon or child in the womb, they live and dye, and never see the sunne;
but show themselves, and soon disappear, like the embryon or child in the womb, they live and die, and never see the sun;
cc-acp vvb px32, cc av vvi, av-j dt n1 cc n1 p-acp dt n1, pns32 vvb cc vvi, cc av-x vvb dt n1;
(29) sermon (DIV2)
715
Page 429
11565
they bud and blossome in us, and beare this glory with them for a while,
they bud and blossom in us, and bear this glory with them for a while,
pns32 vvb cc vvb p-acp pno12, cc vvi d n1 p-acp pno32 p-acp dt n1,
(29) sermon (DIV2)
715
Page 429
11566
but when they should ripen and be that fruit which we hope to see and look on with delight, either through our neglect,
but when they should ripen and be that fruit which we hope to see and look on with delight, either through our neglect,
cc-acp c-crq pns32 vmd vvi cc vbi d n1 r-crq pns12 vvb pc-acp vvi cc vvi a-acp p-acp n1, av-d p-acp po12 n1,
(29) sermon (DIV2)
715
Page 429
11567
or the malignant aspect of ill example, they are nipt, and withered, and lost, and there grow up worse in their place,
or the malignant aspect of ill Exampl, they Are nipped, and withered, and lost, and there grow up Worse in their place,
cc dt j n1 pp-f j-jn n1, pns32 vbr vvn, cc j-vvn, cc vvn, cc pc-acp vvi a-acp av-jc p-acp po32 n1,
(29) sermon (DIV2)
715
Page 429
11568
so unlike to their first shew, and those hopes which we conceived, that we upbraid the end with the beginning, the harvest with the spring,
so unlike to their First show, and those hope's which we conceived, that we upbraid the end with the beginning, the harvest with the spring,
av av-j p-acp po32 ord n1, cc d n2 r-crq pns12 vvd, cst pns12 vvb dt n1 p-acp dt n1, dt n1 p-acp dt n1,
(29) sermon (DIV2)
715
Page 429
11569
and wonder how that which in its putting forth was a flowre, should in its growth and culmination become a thistle;
and wonder how that which in its putting forth was a flower, should in its growth and culmination become a thistle;
cc vvb c-crq d r-crq p-acp po31 vvg av vbds dt n1, vmd p-acp po31 n1 cc n1 vvi dt n1;
(29) sermon (DIV2)
715
Page 429
11570
how that which was a Lamb in the morning, should be a fox or Lion before its evening;
how that which was a Lamb in the morning, should be a fox or lion before its evening;
c-crq cst r-crq vbds dt n1 p-acp dt n1, vmd vbi dt n1 cc n1 p-acp po31 n1;
(29) sermon (DIV2)
715
Page 429
11571
how these good dispositions, like a faire temple which is in raising, should sink and fall and be buried in the rubbish.
how these good dispositions, like a fair temple which is in raising, should sink and fallen and be buried in the rubbish.
c-crq d j n2, av-j dt j n1 r-crq vbz p-acp vvg, vmd vvi cc vvi cc vbi vvn p-acp dt n1.
(29) sermon (DIV2)
715
Page 429
11572
But these dispositions and good inclinations we look upon as upon promises, which may be kept or broke;
But these dispositions and good inclinations we look upon as upon promises, which may be kept or broke;
p-acp d n2 cc j n2 pns12 vvb p-acp c-acp p-acp n2, r-crq vmb vbi vvn cc vvn;
(29) sermon (DIV2)
715
Page 429
11573
nor can we commend them farther then by our hopes, which are sometimes answered, but too oft deluded,
nor can we commend them farther then by our hope's, which Are sometime answered, but too oft deluded,
ccx vmb pns12 vvi pno32 av-jc cs p-acp po12 n2, r-crq vbr av vvn, cc-acp av av vvn,
(29) sermon (DIV2)
715
Page 429
11575
That which is truly praise-worthy, and must fit us for Eternity, will not shoot forth of it selfe, nor grow and flourish in its full beauty, till the soule and mind of Man be well cultivated, be drest, manur'd and water'd;
That which is truly praiseworthy, and must fit us for Eternity, will not shoot forth of it self, nor grow and flourish in its full beauty, till the soul and mind of Man be well cultivated, be dressed, manured and watered;
d r-crq vbz av-j j, cc vmb vvi pno12 p-acp n1, vmb xx vvi av pp-f pn31 n1, ccx vvb cc vvi p-acp po31 j n1, c-acp dt n1 cc n1 pp-f n1 vbb av vvn, vbb vvn, vvn cc vvn;
(29) sermon (DIV2)
715
Page 429
11576
is a work of time, and must be wrought out in us, by us, even against our selves, against the reluctancies of the flesh, against all solicitations,
is a work of time, and must be wrought out in us, by us, even against our selves, against the Reluctancies of the Flesh, against all solicitations,
vbz dt n1 pp-f n1, cc vmb vbi vvn av p-acp pno12, p-acp pno12, av p-acp po12 n2, p-acp dt n2 pp-f dt n1, p-acp d n2,
(29) sermon (DIV2)
715
Page 429
11577
and provocations which will beround us, and compasse us in on every side;
and provocations which will beround us, and compass us in on every side;
cc n2 r-crq vmb j pno12, cc vvi pno12 p-acp p-acp d n1;
(29) sermon (DIV2)
715
Page 429
11578
for else we shall not be long quiet, but uncertain and desultorious, leap out of one humour into another,
for Else we shall not be long quiet, but uncertain and desultorious, leap out of one humour into Another,
c-acp av pns12 vmb xx vbi av-j j-jn, cc-acp j cc j, vvb av pp-f crd n1 p-acp j-jn,
(29) sermon (DIV2)
715
Page 429
11579
like those whom we must study and deprehend, and so meet and apply our selves unto them in every mode and disposition,
like those whom we must study and deprehend, and so meet and apply our selves unto them in every mode and disposition,
av-j d ro-crq pns12 vmb vvi cc vvi, cc av vvi cc vvi po12 n2 p-acp pno32 p-acp d n1 cc n1,
(29) sermon (DIV2)
715
Page 429
11580
or else they will vent and break forth, and trouble us, whom we cannot make our friends,
or Else they will vent and break forth, and trouble us, whom we cannot make our Friends,
cc av pns32 vmb vvi cc vvi av, cc vvb pno12, ro-crq pns12 vmbx vvi po12 n2,
(29) sermon (DIV2)
715
Page 430
11581
unlesse we make our selves their parasites. We are not what we should be, till we labour and study to be so;
unless we make our selves their Parasites. We Are not what we should be, till we labour and study to be so;
cs pns12 vvb po12 n2 po32 n2. pns12 vbr xx r-crq pns12 vmd vbi, c-acp pns12 vvb cc vvi pc-acp vbi av;
(29) sermon (DIV2)
715
Page 430
11582
when we shake off our mist, and shine, then our light is glorious; when we are flesh, and make our selves spirituall, then we are active;
when we shake off our missed, and shine, then our Light is glorious; when we Are Flesh, and make our selves spiritual, then we Are active;
c-crq pns12 vvb a-acp po12 n1, cc vvi, cs po12 n1 vbz j; c-crq pns12 vbr n1, cc vvb po12 n2 j, cs pns12 vbr j;
(29) sermon (DIV2)
715
Page 430
11583
when we quit our selves of that leaden weight of our corrupt nature, as Nazianzen calls it, and are carried up by our reason above all that may disquiet us,
when we quit our selves of that leaden weight of our corrupt nature, as Nazianzen calls it, and Are carried up by our reason above all that may disquiet us,
c-crq pns12 vvb po12 n2 pp-f d j n1 pp-f po12 j n1, c-acp np1 vvz pn31, cc vbr vvn a-acp p-acp po12 n1 p-acp d cst vmb vvi pno12,
(29) sermon (DIV2)
715
Page 430
11584
or work us out of our selves to the molestation of others, then we are quiet;
or work us out of our selves to the molestation of Others, then we Are quiet;
cc vvb pno12 av pp-f po12 n2 p-acp dt n1 pp-f n2-jn, cs pns12 vbr j-jn;
(29) sermon (DIV2)
715
Page 430
11585
then we are a fit spectacle for God, for Angels, and men to look upon and delight in;
then we Are a fit spectacle for God, for Angels, and men to look upon and delight in;
av pns12 vbr dt j n1 p-acp np1, c-acp n2, cc n2 pc-acp vvi p-acp cc vvi p-acp;
(29) sermon (DIV2)
715
Page 430
11586
we read indeed of infused habits, and the Schooles have furnished us with many such conclusions;
we read indeed of infused habits, and the Schools have furnished us with many such conclusions;
pns12 vvb av pp-f vvn n2, cc dt n2 vhb vvn pno12 p-acp d d n2;
(29) sermon (DIV2)
715
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11587
but have not given us those premises which may inforce them; which they could not do, because neither reason nor revelation will afford them:
but have not given us those premises which may enforce them; which they could not do, Because neither reason nor Revelation will afford them:
cc-acp vhb xx vvn pno12 d n2 r-crq vmb vvi pno32; r-crq pns32 vmd xx vdi, c-acp dx n1 ccx n1 vmb vvi pno32:
(29) sermon (DIV2)
715
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11588
but if they be infused, as they are infused into us, so they are not infused without us, they are poured not like water into a Cisterne,
but if they be infused, as they Are infused into us, so they Are not infused without us, they Are poured not like water into a Cistern,
cc-acp cs pns32 vbb vvn, c-acp pns32 vbr vvn p-acp pno12, av pns32 vbr xx vvn p-acp pno12, pns32 vbr vvn xx av-j n1 p-acp dt n1,
(29) sermon (DIV2)
715
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11589
but into living vessels fitted and prepared for them; for if they were infused without us, I cannot see how they should be lost;
but into living vessels fitted and prepared for them; for if they were infused without us, I cannot see how they should be lost;
cc-acp p-acp j-vvg n2 vvn cc vvn p-acp pno32; c-acp cs pns32 vbdr vvn p-acp pno12, pns11 vmbx vvi c-crq pns32 vmd vbi vvn;
(29) sermon (DIV2)
715
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11590
if wisdome were thus infused into us, we could never erre;
if Wisdom were thus infused into us, we could never err;
cs n1 vbdr av vvn p-acp pno12, pns12 vmd av-x vvi;
(29) sermon (DIV2)
715
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11591
if righteousnesse were thus infused, the will would ever look upon that wisdome, and never swerve, nor decline from it;
if righteousness were thus infused, the will would ever look upon that Wisdom, and never swerve, nor decline from it;
cs n1 vbdr av vvn, dt n1 vmd av vvi p-acp d n1, cc av-x vvi, ccx vvi p-acp pn31;
(29) sermon (DIV2)
715
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11592
if Sanctity were thus settled on the Affections, they could never rebell. The understanding could never erre, for this wisdome would ever enlighten it;
if Sanctity were thus settled on the Affections, they could never rebel. The understanding could never err, for this Wisdom would ever enlighten it;
cs n1 vbdr av vvn p-acp dt n2, pns32 vmd av-x vvi. dt n1 vmd av-x vvi, p-acp d n1 vmd av vvi pn31;
(29) sermon (DIV2)
715
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11593
the will could not be irregular, for this righteousnesse would ever bridle it; the affections could not distract us, for they would ever be under command;
the will could not be irregular, for this righteousness would ever bridle it; the affections could not distract us, for they would ever be under command;
dt n1 vmd xx vbi j, c-acp d n1 vmd av vvi pn31; dt n2 vmd xx vvi pno12, c-acp pns32 vmd av vbi p-acp n1;
(29) sermon (DIV2)
715
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11595
and we might sit still upon our bottomes, and fill our selves with vanity, in expectation of such an infusion, of such a dew which would fall into us whether we will or no;
and we might fit still upon our bottoms, and fill our selves with vanity, in expectation of such an infusion, of such a due which would fallen into us whither we will or no;
cc pns12 vmd vvi av p-acp po12 n2, cc vvb po12 n2 p-acp n1, p-acp n1 pp-f d dt n1, pp-f d dt n1 r-crq vmd vvi p-acp pno12 cs pns12 vmb cc uh-dx;
(29) sermon (DIV2)
715
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11596
and so virtue would be an Ancile, as a buckler sent down from heaven which we never set a hand to,
and so virtue would be an Ancile, as a buckler sent down from heaven which we never Set a hand to,
cc av n1 vmd vbi dt vvi, p-acp dt n1 vvd a-acp p-acp n1 r-crq pns12 av-x vvd dt n1 p-acp,
(29) sermon (DIV2)
715
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11597
and we shall be worse and worse upon this account, that we shall better, and look upon grace as Caligula did upon the moone, when she was full and bright,
and we shall be Worse and Worse upon this account, that we shall better, and look upon grace as Caligula did upon the moon, when she was full and bright,
cc pns12 vmb vbi jc cc av-jc p-acp d n1, cst pns12 vmb vvi, cc vvb p-acp n1 c-acp np1 vdd p-acp dt n1, c-crq pns31 vbds j cc j,
(29) sermon (DIV2)
715
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11598
and wonder she doth not fall down out of her orb, and hasten to our embraces,
and wonder she does not fallen down out of her orb, and hasten to our embraces,
cc vvb pns31 vdz xx vvi a-acp av pp-f po31 n1, cc vvi p-acp po12 n2,
(29) sermon (DIV2)
715
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11599
and so we may be deceived, as he was, and it may never come.
and so we may be deceived, as he was, and it may never come.
cc av pns12 vmb vbi vvn, c-acp pns31 vbds, cc pn31 vmb av-x vvi.
(29) sermon (DIV2)
715
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11600
No, 'tis most true, grace is sufficient for us, and 'tis as true, grace is not sufficient for us, unlesse we cherish it;
No, it's most true, grace is sufficient for us, and it's as true, grace is not sufficient for us, unless we cherish it;
uh-dx, pn31|vbz av-ds j, n1 vbz j p-acp pno12, cc pn31|vbz c-acp j, n1 vbz xx j p-acp pno12, cs pns12 vvb pn31;
(29) sermon (DIV2)
715
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11601
quietnesse is the gift of God, but it is a conditionall gift, which exacts something from him who must receive it:quietness is the gift of God, but it is a conditional gift, which exacts something from him who must receive it:
n1 vbz dt n1 pp-f np1, cc-acp pn31 vbz dt j n1, r-crq vvz pi p-acp pno31 r-crq vmb vvi pn31:
(29) sermon (DIV2)
715
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11602
if we will be quiet, we must study to be so, that is, earnestly and unfeignedly desire it,
if we will be quiet, we must study to be so, that is, earnestly and unfeignedly desire it,
cs pns12 vmb vbi j-jn, pns12 vmb vvi pc-acp vbi av, cst vbz, av-j cc av-j vvi pn31,
(29) sermon (DIV2)
715
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11603
and the earnest desire of any practicall virtue, is the study of it;
and the earnest desire of any practical virtue, is the study of it;
cc dt j n1 pp-f d j n1, vbz dt n1 pp-f pn31;
(29) sermon (DIV2)
715
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11604
when the heart is prepared, the will made conformable, then are we perfect Scholars in this art of conversation.
when the heart is prepared, the will made conformable, then Are we perfect Scholars in this art of Conversation.
c-crq dt n1 vbz vvn, dt n1 vvd j, av vbr pns12 j n2 p-acp d n1 pp-f n1.
(29) sermon (DIV2)
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11605
And to this end we must, first, make it our meditation day and night, and fill our minds with it,
And to this end we must, First, make it our meditation day and night, and fill our minds with it,
cc p-acp d n1 pns12 vmb, ord, vvb pn31 po12 n1 n1 cc n1, cc vvb po12 n2 p-acp pn31,
(29) sermon (DIV2)
716
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11606
and this is like the conning of a part which we are to act, and will make us ready to performe it with a grace and decorum, and so receive a plaudite, an Euge from him who is our peace.
and this is like the cunning of a part which we Are to act, and will make us ready to perform it with a grace and decorum, and so receive a plaudite, an Euge from him who is our peace.
cc d vbz av-j dt j-jn pp-f dt n1 r-crq pns12 vbr pc-acp vvi, cc vmb vvi pno12 j pc-acp vvi pn31 p-acp dt n1 cc n1, cc av vvb dt fw-la, dt j p-acp pno31 r-crq vbz po12 n1.
(29) sermon (DIV2)
716
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11607
For Meditation is NONLATINALPHABET, is a kind of augmentation and enlargement of the object we look upon,
For Meditation is, is a kind of augmentation and enlargement of the Object we look upon,
p-acp n1 vbz, vbz dt n1 pp-f n1 cc n1 pp-f dt n1 pns12 vvb p-acp,
(29) sermon (DIV2)
716
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11608
and by our continuall survey of the beauty of it, by fixing our thoughts upon it,
and by our continual survey of the beauty of it, by fixing our thoughts upon it,
cc p-acp po12 j n1 pp-f dt n1 pp-f pn31, p-acp vvg po12 n2 p-acp pn31,
(29) sermon (DIV2)
716
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11609
and by renewing that heat and fervour in us, by thinking of it, and an assiduous reviving and strengthning those thoughts, we make it more visible, more cleare, more applyable then before;
and by renewing that heat and fervour in us, by thinking of it, and an assiduous reviving and strengthening those thoughts, we make it more visible, more clear, more appliable then before;
cc p-acp vvg d n1 cc n1 p-acp pno12, p-acp vvg pp-f pn31, cc dt j vvg cc vvg d n2, pns12 vvb pn31 av-dc j, av-dc j, av-dc j cs a-acp;
(29) sermon (DIV2)
716
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11610
make that, which written, is but a dead letter; or spoken, but a sound; as the voyce of God himself, of force and energie to quicken and enliven us.
make that, which written, is but a dead Letter; or spoken, but a found; as the voice of God himself, of force and energy to quicken and enliven us.
vvb d, r-crq vvn, vbz p-acp dt j n1; cc vvn, cc-acp dt n1; c-acp dt n1 pp-f np1 px31, pp-f n1 cc n1 pc-acp vvi cc vvi pno12.
(29) sermon (DIV2)
716
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11611
It is like to those Prospectives which this later Age hath found out, by which we discover Stars which were never seen,
It is like to those Prospectives which this later Age hath found out, by which we discover Stars which were never seen,
pn31 vbz av-j p-acp d n2-jn r-crq d jc n1 vhz vvn av, p-acp r-crq pns12 vvb n2 r-crq vbdr av-x vvn,
(29) sermon (DIV2)
716
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11612
and in the brightest of them find spots which were never discerned;
and in the Brightest of them find spots which were never discerned;
cc p-acp dt js pp-f pno32 vvi n2 r-crq vbdr av-x vvn;
(29) sermon (DIV2)
716
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11613
We see the glory of tranquillity, and the good it brings to our selves and others;
We see the glory of tranquillity, and the good it brings to our selves and Others;
pns12 vvb dt n1 pp-f n1, cc dt j pn31 vvz p-acp po12 n2 cc n2-jn;
(29) sermon (DIV2)
716
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11614
what a heaven there is in love and peace, and what a hell and confusion in Anger, and debate;
what a heaven there is in love and peace, and what a hell and confusion in Anger, and debate;
r-crq dt n1 a-acp vbz p-acp n1 cc n1, cc q-crq dt n1 cc n1 p-acp n1, cc n1;
(29) sermon (DIV2)
716
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11617
For though it be most seene, as the Pilots skill is, cùm stridunt funes, & gemunt gubernacula, in a rough and well-wrought Sea, in times of trouble and distraction;
For though it be most seen, as the Pilots skill is, cùm stridunt Funes, & gemount gubernacula, in a rough and well-wrought Sea, in times of trouble and distraction;
p-acp cs pn31 vbb av-ds vvn, c-acp dt n2 n1 vbz, fw-la fw-la n2, cc fw-la fw-la, p-acp dt j cc j n1, p-acp n2 pp-f n1 cc n1;
(29) sermon (DIV2)
716
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11618
yet our study and desire of it wants no opportunity of time or place, & inter medios rerum actus invenit aliquid vacui, in the midst of our businesse and imployments finds leasure,
yet our study and desire of it Wants no opportunity of time or place, & inter medios rerum actus invenit Aliquid vacui, in the midst of our business and employments finds leisure,
av po12 n1 cc n1 pp-f pn31 vvz dx n1 pp-f n1 cc n1, cc fw-la fw-la fw-la fw-la fw-la j fw-la, p-acp dt n1 pp-f po12 n1 cc n2 vvz n1,
(29) sermon (DIV2)
716
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11619
and makes its closet in the very streets.
and makes its closet in the very streets.
cc vvz po31 n1 p-acp dt j n2.
(29) sermon (DIV2)
716
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11620
Every day, every houre of our life we may contemplate it, and prepare our selves to be at peace with all men.
Every day, every hour of our life we may contemplate it, and prepare our selves to be At peace with all men.
np1 n1, d n1 pp-f po12 n1 pns12 vmb vvi pn31, cc vvb po12 n2 pc-acp vbi p-acp n1 p-acp d n2.
(29) sermon (DIV2)
716
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11621
That when the tempest doth arise, which may disquiet us and throw us from our station, we may be ready and able,
That when the tempest does arise, which may disquiet us and throw us from our station, we may be ready and able,
cst c-crq dt n1 vdz vvi, r-crq vmb vvi pno12 cc vvb pno12 p-acp po12 n1, pns12 vmb vbi j cc j,
(29) sermon (DIV2)
716
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11622
if not to be calme and slumber it, yet to becalme our selves, and stand as quiet and upright as if no wind did blow.
if not to be Cam and slumber it, yet to becalm our selves, and stand as quiet and upright as if no wind did blow.
cs xx pc-acp vbi j-jn cc vvi pn31, av pc-acp vvi po12 n2, cc vvb p-acp j-jn cc j c-acp cs dx n1 vdd vvi.
(29) sermon (DIV2)
716
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11623
As the young man in Xenophon did NONLATINALPHABET exercise his limbs and fingers at home, and framed them to that gesture,
As the young man in Xenophon did exercise his limbs and fingers At home, and framed them to that gesture,
p-acp dt j n1 p-acp np1 vdd vvi po31 n2 cc n2 p-acp n1-an, cc vvd pno32 p-acp d n1,
(29) sermon (DIV2)
716
Page 431
11624
and elegancy of motion, which might win the favour and commendations of those who beheld him abroad;
and elegancy of motion, which might win the favour and commendations of those who beheld him abroad;
cc n1 pp-f n1, r-crq vmd vvi dt n1 cc n2 pp-f d r-crq vvd pno31 av;
(29) sermon (DIV2)
716
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11625
so may we enter into our closet and be still;
so may we enter into our closet and be still;
av vmb pns12 vvi p-acp po12 n1 cc vbi j;
(29) sermon (DIV2)
716
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11626
tell our selves what a blessing it is to be our selves, what a divine thing it is not to be moved;
tell our selves what a blessing it is to be our selves, what a divine thing it is not to be moved;
vvb po12 n2 r-crq dt n1 pn31 vbz pc-acp vbi po12 n2, r-crq dt j-jn n1 pn31 vbz xx pc-acp vbi vvn;
(29) sermon (DIV2)
716
Page 431
11627
how like to God we are, when we see distastfull objects and are not changed;
how like to God we Are, when we see distasteful objects and Are not changed;
c-crq av-j p-acp np1 pns12 vbr, c-crq pns12 vvb j n2 cc vbr xx vvn;
(29) sermon (DIV2)
716
Page 431
11628
how meritorious and heroick a thing it is, to save our selves in the midst of a froward generation;
how meritorious and heroic a thing it is, to save our selves in the midst of a froward generation;
c-crq j cc j dt n1 pn31 vbz, pc-acp vvi po12 n2 p-acp dt n1 pp-f dt j n1;
(29) sermon (DIV2)
716
Page 431
11629
thus prepare and fix our hearts, think that God may lay us as he did Job in the dunghill, and resolve to be patient;
thus prepare and fix our hearts, think that God may lay us as he did Job in the dunghill, and resolve to be patient;
av vvb cc vvi po12 n2, vvb cst np1 vmb vvi pno12 c-acp pns31 vdd np1 p-acp dt n1, cc vvb pc-acp vbi j;
(29) sermon (DIV2)
716
Page 431
11630
that I may live amongst perverse and froward men, and be ready to addulce and sweeten them;
that I may live among perverse and froward men, and be ready to addulce and sweeten them;
cst pns11 vmb vvi p-acp j cc j n2, cc vbi j p-acp j cc vvi pno32;
(29) sermon (DIV2)
716
Page 431
11631
amongst those whose teeth are arrowes, and hold up our buckler;
among those whose teeth Are arrows, and hold up our buckler;
p-acp d rg-crq n2 vbr n2, cc vvb a-acp po12 n1;
(29) sermon (DIV2)
716
Page 431
11632
that the heathen may rage, and tumultuously assemble, and comfort our selves, that God shall have them in derision;
that the heathen may rage, and tumultuously assemble, and Comfort our selves, that God shall have them in derision;
cst dt j-jn vmb vvi, cc av-j vvi, cc vvi po12 n2, cst np1 vmb vhi pno32 p-acp n1;
(29) sermon (DIV2)
716
Page 431
11633
that we may live in the midst of the enemies of peace, and provide to keep it;
that we may live in the midst of the enemies of peace, and provide to keep it;
cst pns12 vmb vvi p-acp dt n1 pp-f dt n2 pp-f n1, cc vvb pc-acp vvi pn31;
(29) sermon (DIV2)
716
Page 431
11634
suppose that such a Lion as Nero, or some worse beast should rore amongst us, commune with our selves,
suppose that such a lion as Nero, or Some Worse beast should roar among us, commune with our selves,
vvb cst d dt n1 p-acp np1, cc d jc n1 vmd vvi p-acp pno12, j p-acp po12 n2,
(29) sermon (DIV2)
716
Page 432
11635
and be still, and fly to no other Sanctuary then our teares and our prayers.
and be still, and fly to no other Sanctuary then our tears and our Prayers.
cc vbi j, cc vvi p-acp dx j-jn n1 cs po12 n2 cc po12 n2.
(29) sermon (DIV2)
716
Page 432
11636
And therefore in the next place, we must not onely meditate and contemplate it, but upon all occasions put it in practice;
And Therefore in the next place, we must not only meditate and contemplate it, but upon all occasions put it in practice;
cc av p-acp dt ord n1, pns12 vmb xx av-j vvi cc vvi pn31, cc-acp p-acp d n2 vvd pn31 p-acp n1;
(29) sermon (DIV2)
717
Page 432
11637
for meditation may be but the motion and circulation of the fancy;
for meditation may be but the motion and circulation of the fancy;
p-acp n1 vmb vbi p-acp dt n1 cc n1 pp-f dt n1;
(29) sermon (DIV2)
717
Page 432
11638
the businesse, or rather the idlenesse of such men who send their thoughts abroad, as boyes throw smooth stones upon the surface of the water, which are lost in the making;
the business, or rather the idleness of such men who send their thoughts abroad, as boys throw smooth stones upon the surface of the water, which Are lost in the making;
dt n1, cc av-c dt n1 pp-f d n2 r-crq vvb po32 n2 av, c-acp n2 vvb j n2 p-acp dt n1 pp-f dt n1, r-crq vbr vvn p-acp dt vvg;
(29) sermon (DIV2)
717
Page 432
11641
We must therefore second our meditation, and ratifie, and make it good by practise, faciendo discere, con it more perfectly by being not moved at the incursion of any evil;
We must Therefore second our meditation, and ratify, and make it good by practice, faciendo discere, con it more perfectly by being not moved At the incursion of any evil;
pns12 vmb av vvi po12 n1, cc vvi, cc vvi pn31 j p-acp n1, fw-la fw-la, vvb pn31 av-dc av-j p-acp vbg xx vvn p-acp dt n1 pp-f d n-jn;
(29) sermon (DIV2)
717
Page 432
11642
learne to passe by a petty injury, that we be not cast down with a greater;
Learn to pass by a Petty injury, that we be not cast down with a greater;
vvb pc-acp vvi p-acp dt j n1, cst pns12 vbb xx vvn a-acp p-acp dt jc;
(29) sermon (DIV2)
717
Page 432
11643
not to be envious against evil doers, that we may be lesse troubled at what they do;
not to be envious against evil doers, that we may be less troubled At what they do;
xx pc-acp vbi j p-acp j-jn n2, cst pns12 vmb vbi av-dc vvn p-acp r-crq pns32 vdb;
(29) sermon (DIV2)
717
Page 432
11644
not to repine at the prosperity of evil men, that we may not be too far exalted with our own, by accustoming our selves to the suffering of this or that evil, proceed and grow up to that composednesse, that we may endure all;
not to repine At the Prosperity of evil men, that we may not be too Far exalted with our own, by accustoming our selves to the suffering of this or that evil, proceed and grow up to that composedness, that we may endure all;
xx pc-acp vvi p-acp dt n1 pp-f j-jn n2, cst pns12 vmb xx vbi av av-j vvn p-acp po12 d, p-acp vvg po12 n2 p-acp dt n-vvg pp-f d cc d n-jn, vvb cc vvi a-acp p-acp d n1, cst pns12 vmb vvi d;
(29) sermon (DIV2)
717
Page 432
11645
to learn with a foile, that we may fight with a sword, as Demosthenes used to repeat his Orations on the beach, that having stood the roaring of the Sea, he might be the lesse troubled at the noise and insolencie of the people in the Pleading-place.
to Learn with a foil, that we may fight with a sword, as Demosthenes used to repeat his Orations on the beach, that having stood the roaring of the Sea, he might be the less troubled At the noise and insolency of the people in the Pleading-place.
pc-acp vvi p-acp dt n1, cst pns12 vmb vvi p-acp dt n1, c-acp npg1 vvd pc-acp vvi po31 n2 p-acp dt n1, cst vhg vvn dt n-vvg pp-f dt n1, pns31 vmd vbi dt av-dc vvn p-acp dt n1 cc n1 pp-f dt n1 p-acp dt n1.
(29) sermon (DIV2)
717
Page 432
11646
And this study is no easie study, for dedocendi priùs quàm docendi, we must unlearne many things,
And this study is no easy study, for dedocendi priùs quàm docendi, we must unlearn many things,
cc d n1 vbz dx j n1, c-acp fw-la fw-la fw-la fw-la, pns12 vmb vvi d n2,
(29) sermon (DIV2)
718
Page 432
11647
before we can be taught this; we must abandon our former principles, out of which we drew so many dangerous conclusions,
before we can be taught this; we must abandon our former principles, out of which we drew so many dangerous conclusions,
c-acp pns12 vmb vbi vvn d; pns12 vmb vvi po12 j n2, av pp-f r-crq pns12 vvd av d j n2,
(29) sermon (DIV2)
718
Page 432
11648
before we can make any progresse in this divine science; we must pull down our former desires, before we can raise up new.
before we can make any progress in this divine science; we must pull down our former Desires, before we can raise up new.
c-acp pns12 vmb vvi d n1 p-acp d j-jn n1; pns12 vmb vvi a-acp po12 j n2, c-acp pns12 vmb vvi a-acp j.
(29) sermon (DIV2)
718
Page 432
11649
In a word, we must empty our selves before we can be quiet.
In a word, we must empty our selves before we can be quiet.
p-acp dt n1, pns12 vmb vvi po12 n2 c-acp pns12 vmb vbi j-jn.
(29) sermon (DIV2)
718
Page 432
11650
And first we must cast out self-love, I meane, we must not love our selves so irregularly,
And First we must cast out Self-love, I mean, we must not love our selves so irregularly,
cc ord pns12 vmb vvi av n1, pns11 vvb, pns12 vmb xx vvi po12 n2 av av-j,
(29) sermon (DIV2)
719
Page 432
11651
so ridiculously, so perniciously, so mortally as we do; for there is no adamant, no milstone more unyielding to the stroke of the hammer,
so ridiculously, so perniciously, so mortally as we do; for there is no adamant, no millstone more unyielding to the stroke of the hammer,
av av-j, av av-j, av av-jn c-acp pns12 vdb; c-acp pc-acp vbz dx n1, dx n1 av-dc j p-acp dt n1 pp-f dt n1,
(29) sermon (DIV2)
719
Page 432
11652
then the heart of man when once it is possest with the love of it self:
then the heart of man when once it is possessed with the love of it self:
cs dt n1 pp-f n1 c-crq a-acp pn31 vbz vvn p-acp dt n1 pp-f pn31 n1:
(29) sermon (DIV2)
719
Page 432
11653
then every thing that flyes, crosses us, troubles us; every apparition is a monster;
then every thing that flies, Crosses us, Troubles us; every apparition is a monster;
cs d n1 cst vvz, vvz pno12, vvz pno12; d n1 vbz dt n1;
(29) sermon (DIV2)
719
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11654
every man is our enemy, every look is a threat, every word is a sword, every whisper is thunder;
every man is our enemy, every look is a threat, every word is a sword, every whisper is thunder;
d n1 vbz po12 n1, d n1 vbz dt n1, d n1 vbz dt n1, d n1 vbz n1;
(29) sermon (DIV2)
719
Page 432
11655
he that thus loves himself cannot long be quiet with any man.
he that thus loves himself cannot long be quiet with any man.
pns31 cst av vvz px31 vmbx av-j vbi j-jn p-acp d n1.
(29) sermon (DIV2)
719
Page 432
11656
Our blessed Apostle where he tells us that in those perillous times which were to come, there should be NONLATINALPHABET, lovers of themselves, that is, blind to themselves, ignorant of themselves;
Our blessed Apostle where he tells us that in those perilous times which were to come, there should be, lovers of themselves, that is, blind to themselves, ignorant of themselves;
po12 j-vvn n1 c-crq pns31 vvz pno12 d p-acp d j n2 r-crq vbdr pc-acp vvi, a-acp vmd vbi, n2 pp-f px32, cst vbz, j p-acp px32, j pp-f px32;
(29) sermon (DIV2)
719
Page 432
11657
he brings in a train after them, an Iliad of many evills that should follow, whilest self-love led in the Front.
he brings in a train After them, an Iliad of many evils that should follow, whilst Self-love led in the Front.
pns31 vvz p-acp dt n1 p-acp pno32, dt np1 pp-f d n2-jn cst vmd vvi, cs n1 vvd p-acp dt n1.
(29) sermon (DIV2)
719
Page 432
11658
First lovers of themselves, and then Covetous, Boasters, proud, disobedient to Parents, Traitors, Heady minded, lovers of pleasures more then lovers of God;
First lovers of themselves, and then Covetous, Boaster's, proud, disobedient to Parents, Traitors, Heady minded, lovers of pleasures more then lovers of God;
ord n2 pp-f px32, cc av j, ng1, j, j p-acp n2, n2, j j-vvn, n2 pp-f n2 av-dc cs n2 pp-f np1;
(29) sermon (DIV2)
719
Page 433
11659
and such men can never be quiet. 2ly. We must root out that root of all evill, Covetousnesse, which will never suffer us to be quiet;
and such men can never be quiet. 2ly. We must root out that root of all evil, Covetousness, which will never suffer us to be quiet;
cc d n2 vmb av-x vbi j-jn. av-j. pns12 vmb vvi av d n1 pp-f d n-jn, n1, r-crq vmb av-x vvi pno12 pc-acp vbi j-jn;
(29) sermon (DIV2)
719
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11661
nam & avaritia amat unitatem, saith Aust. For even covetousnesse is a lover of unity;nam & avaritia amat unitatem, Says Aust. For even covetousness is a lover of unity;
fw-la cc fw-la fw-la fw-la, vvz np1 p-acp j n1 vbz dt n1 pp-f n1;
(29) sermon (DIV2)
720
Page 433
11662
and commands, and drives us from place to place, even through the world, till it collect all into one, and make it its own:
and commands, and drives us from place to place, even through the world, till it collect all into one, and make it its own:
cc vvz, cc vvz pno12 p-acp n1 p-acp n1, av p-acp dt n1, c-acp pn31 vvb d p-acp crd, cc vvi pn31 vbz d:
(29) sermon (DIV2)
720
Page 433
11663
and to this end we must confine our desires, and begin not to stand in need of Fortune;
and to this end we must confine our Desires, and begin not to stand in need of Fortune;
cc p-acp d n1 pns12 vmb vvi po12 n2, cc vvb xx pc-acp vvi p-acp n1 pp-f n1;
(29) sermon (DIV2)
720
Page 433
11664
for if we let them run out, they will be ever running, and never at an end,
for if we let them run out, they will be ever running, and never At an end,
c-acp cs pns12 vvb pno32 vvi av, pns32 vmb vbi av vvg, cc av-x p-acp dt n1,
(29) sermon (DIV2)
720
Page 433
11665
and throw down whatsoever is against them;
and throw down whatsoever is against them;
cc vvb a-acp r-crq vbz p-acp pno32;
(29) sermon (DIV2)
720
Page 433
11666
for what our desires are let out, and upon the wing, we speak to every man which stands between us and the object they fly to,
for what our Desires Are let out, and upon the wing, we speak to every man which Stands between us and the Object they fly to,
p-acp r-crq po12 n2 vbr vvn av, cc p-acp dt n1, pns12 vvb p-acp d n1 r-crq vvz p-acp pno12 cc dt n1 pns32 vvb p-acp,
(29) sermon (DIV2)
720
Page 433
11667
as Joab did to Asahel, 2 Sam. 2. Turne thee aside or we will smite thee to the Ground.
as Joab did to Ashahel, 2 Sam. 2. Turn thee aside or we will smite thee to the Ground.
c-acp np1 vdd p-acp np1, crd np1 crd vvb pno21 av cc pns12 vmb vvi pno21 p-acp dt n1.
(29) sermon (DIV2)
720
Page 433
11668
This fills the hills with Robbers, the Sea with pirates, the Commonwealth with theeves, and cheats, and oppressors; this raiseth sedition, tumults, wars.
This fills the hills with Robbers, the Sea with pirates, the Commonwealth with thieves, and cheats, and Oppressors's; this Raiseth sedition, tumults, wars.
d vvz dt n2 p-acp n2, dt n1 p-acp n2, dt n1 p-acp n2, cc vvz, cc n2; d vvz n1, n2, n2.
(29) sermon (DIV2)
720
Page 433
11669
Aurato Capitolio bella gessimus, saith the Orator, whilest Rome was poore, peace was within her walls, Aurato Capitol Bella gessimus, Says the Orator, whilst Room was poor, peace was within her walls,
np1 np1 fw-la fw-la, vvz dt n1, cs vvb vbds j, n1 vbds p-acp po31 n2,
(29) sermon (DIV2)
720
Page 433
11670
but when the Capitol was gilded, rich and glorious, then war brake in.
but when the Capitol was gilded, rich and glorious, then war brake in.
cc-acp c-crq dt n1 vbds vvn, j cc j, cs n1 vvd p-acp.
(29) sermon (DIV2)
720
Page 433
11671
The Gods and Religion might be the pretence, but Covetousnesse and Ambition beat up the drumme.
The God's and Religion might be the pretence, but Covetousness and Ambition beatrice up the drum.
dt n2 cc n1 vmd vbi dt n1, cc-acp n1 cc n1 vvd a-acp dt n1.
(29) sermon (DIV2)
720
Page 433
11672
And therefore we must in the next place pull back our Ambitition, which is a busie, troublesome, and vexatious evil;
And Therefore we must in the next place pull back our Ambitition, which is a busy, troublesome, and vexatious evil;
cc av pns12 vmb p-acp dt ord n1 vvb av po12 n1, r-crq vbz dt j, j, cc j n-jn;
(29) sermon (DIV2)
721
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11673
carrying us over our brothers necks to that pitch, from whence we commonly fall and break our own, never quiet till then.
carrying us over our Brother's necks to that pitch, from whence we commonly fallen and break our own, never quiet till then.
vvg pno12 p-acp po12 ng1 n2 p-acp d n1, p-acp c-crq pns12 av-j vvi cc vvi po12 d, av-x j-jn c-acp av.
(29) sermon (DIV2)
721
Page 433
11674
And then we shall the more easily bind our malice which is ever lurking and prying for the prey;
And then we shall the more Easily bind our malice which is ever lurking and prying for the prey;
cc av pns12 vmb dt av-dc av-j vvi po12 n1 r-crq vbz av vvg cc vvg p-acp dt n1;
(29) sermon (DIV2)
722
Page 433
11675
and bridle our anger, which will never suffer us to be at quiet in our selves or with others,
and bridle our anger, which will never suffer us to be At quiet in our selves or with Others,
cc vvb po12 n1, r-crq vmb av-x vvi pno12 pc-acp vbi p-acp j-jn p-acp po12 n2 cc p-acp n2-jn,
(29) sermon (DIV2)
722
Page 433
11676
but will drive us from our selves, and put us in the posture and motion of madmen, make us run out of our own house to burne our neighbours,
but will drive us from our selves, and put us in the posture and motion of madmen, make us run out of our own house to burn our neighbours,
cc-acp vmb vvi pno12 p-acp po12 n2, cc vvb pno12 p-acp dt n1 cc n1 pp-f n2, vvb pno12 vvi av pp-f po12 d n1 pc-acp vvi po12 n2,
(29) sermon (DIV2)
722
Page 433
11677
and afflict our selves to trouble others.
and afflict our selves to trouble Others.
cc vvb po12 n2 pc-acp vvi n2-jn.
(29) sermon (DIV2)
722
Page 433
11678
And last of all, empty our selves of all suspicion and evil surmizing, of all discontent, which never want fuell to foment them;
And last of all, empty our selves of all suspicion and evil surmising, of all discontent, which never want fuel to foment them;
cc ord pp-f d, vvb po12 n2 pp-f d n1 cc n-jn vvg, pp-f d n-jn, r-crq av-x vvb n1 p-acp n1 pno32;
(29) sermon (DIV2)
722
Page 433
11679
which feed on shadows, on whispers, on lyes, empty reports, and draw conclusious out of any, out of no premises at all;
which feed on shadows, on whispers, on lies, empty reports, and draw conclusious out of any, out of no premises At all;
r-crq vvb p-acp n2, p-acp n2, p-acp n2, j n2, cc vvi n2 av pp-f d, av pp-f dx n2 p-acp d;
(29) sermon (DIV2)
722
Page 433
11680
which call small benefits injuries, and every frown a persecution;
which call small benefits injuries, and every frown a persecution;
r-crq vvb j n2 n2, cc d vvb dt n1;
(29) sermon (DIV2)
722
Page 433
11681
which levell us in our best estate, impoverish us in riches, raise a tempest in a calme,
which level us in our best estate, impoverish us in riches, raise a tempest in a Cam,
r-crq vvb pno12 p-acp po12 js n1, vvi pno12 p-acp n2, vvb dt n1 p-acp dt j-jn,
(29) sermon (DIV2)
722
Page 433
11682
and strike us on the ground, when no evill breatheth in our coasts;
and strike us on the ground, when no evil breathes in our coasts;
cc vvb pno12 p-acp dt n1, c-crq dx n-jn vvz p-acp po12 n2;
(29) sermon (DIV2)
722
Page 433
11762
the parasice, the Calumniator, the tale-bearer, the libeller, the seditious, all desire peace, and quietnesse,
the parasice, the Calumniator, the talebearer, the libeler, the seditious, all desire peace, and quietness,
dt av, dt n1, dt n1, dt n1, dt j, d n1 n1, cc n1,
(30) sermon (DIV2)
731
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11683
which have a miraculous power to turne a rod into a serpent, a creating power to work not good out of evil, but evil out of nothing;
which have a miraculous power to turn a rod into a serpent, a creating power to work not good out of evil, but evil out of nothing;
r-crq vhb dt j n1 pc-acp vvi dt n1 p-acp dt n1, dt j-vvg n1 pc-acp vvi xx j av pp-f n-jn, cc-acp j-jn av pp-f pix;
(29) sermon (DIV2)
722
Page 433
11684
are quick and apprehensive, strike at every guat, and make it a Camel to choke us;
Are quick and apprehensive, strike At every guat, and make it a Camel to choke us;
vbr j cc j, vvb p-acp d n1, cc vvi pn31 dt n1 pc-acp vvi pno12;
(29) sermon (DIV2)
722
Page 434
11685
in brief, which are that worme which gnawes us continually, which kindle a hell on earth, torment us in pleasure, bruise us on profit, bind us in liberty, lay us on our bed, fright us with visions and dreams,
in brief, which Are that worm which gnaws us continually, which kindle a hell on earth, torment us in pleasure, bruise us on profit, bind us in liberty, lay us on our Bed, fright us with visions and dreams,
p-acp j, r-crq vbr d n1 r-crq vvz pno12 av-j, r-crq vvb dt n1 p-acp n1, vvb pno12 p-acp n1, vvb pno12 p-acp n1, vvb pno12 p-acp n1, vvb pno12 p-acp po12 n1, vvb pno12 p-acp n2 cc n2,
(29) sermon (DIV2)
722
Page 434
11686
and fearefull apparitions, which turnes a seraglio into a prison, a talent into a mite, and a mite into nothing;
and fearful apparitions, which turns a seraglio into a prison, a talon into a mite, and a mite into nothing;
cc j n2, r-crq vvz dt n1 p-acp dt n1, dt n1 p-acp dt n1, cc dt n1 p-acp pix;
(29) sermon (DIV2)
722
Page 434
11687
and whatsoever comes neere into a punishment, which is worse then nothing.
and whatsoever comes near into a punishment, which is Worse then nothing.
cc r-crq vvz av-j p-acp dt n1, r-crq vbz jc cs pix.
(29) sermon (DIV2)
722
Page 434
11688
These are the evill spirits which torment and teare us, and strike us to the ground,
These Are the evil spirits which torment and tear us, and strike us to the ground,
d vbr dt j-jn n2 r-crq n1 cc vvi pno12, cc vvb pno12 p-acp dt n1,
(29) sermon (DIV2)
722
Page 434
11689
and make us wallow and fome, and when we have dispossessed our selves of these, we shall sit quietly, and in our right minds;
and make us wallow and foam, and when we have dispossessed our selves of these, we shall fit quietly, and in our right minds;
cc vvb pno12 vvi cc n1, cc c-crq pns12 vhb vvn po12 n2 pp-f d, pns12 vmb vvi av-jn, cc p-acp po12 j-jn n2;
(29) sermon (DIV2)
722
Page 434
11690
or if we move, we shall move in our own sphere and compasse, which is a motion in our place,
or if we move, we shall move in our own sphere and compass, which is a motion in our place,
cc cs pns12 vvb, pns12 vmb vvi p-acp po12 d n1 cc n1, r-crq vbz dt n1 p-acp po12 n1,
(29) sermon (DIV2)
722
Page 434
11691
and such a motion is rest. This is our spirituall exercise, and this we must study;
and such a motion is rest. This is our spiritual exercise, and this we must study;
cc d dt n1 vbz n1. d vbz po12 j n1, cc d pns12 vmb vvi;
(29) sermon (DIV2)
722
Page 434
11692
this is the labour and work of our faith, and we must practice it every day;
this is the labour and work of our faith, and we must practice it every day;
d vbz dt n1 cc n1 pp-f po12 n1, cc pns12 vmb vvi pn31 d n1;
(29) sermon (DIV2)
723
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11693
and when we have practiced it, practice it again, repeat our lesson over and over, and be jealous of our selves, that we are not yet perfect;
and when we have practiced it, practice it again, repeat our Lesson over and over, and be jealous of our selves, that we Are not yet perfect;
cc c-crq pns12 vhb vvd pn31, n1 pn31 av, vvb po12 n1 a-acp cc a-acp, cc vbi j pp-f po12 n2, cst pns12 vbr xx av j;
(29) sermon (DIV2)
723
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11694
as Petrach counsells students, Sic philosophari ut philosophiam amemus, so study to be quiet, that we may love it, love it as that, which will purchase us the love of the God of Peace.
as petrarch Counsels Students, Sic Philosophize ut Philosophy amemus, so study to be quiet, that we may love it, love it as that, which will purchase us the love of the God of Peace.
c-acp np1 n2 n2, fw-la fw-la fw-la fw-la fw-la, av vvi pc-acp vbi j-jn, cst pns12 vmb vvi pn31, vvb pn31 p-acp d, r-crq vmb vvi pno12 dt n1 pp-f dt n1 pp-f n1.
(29) sermon (DIV2)
723
Page 434
11695
And if we take the proper signification of the word here, NONLATINALPHABET, our love must be of that nature, that we must love it as that which will crown us with glory, we must be ambitious of it.
And if we take the proper signification of the word Here,, our love must be of that nature, that we must love it as that which will crown us with glory, we must be ambitious of it.
cc cs pns12 vvb dt j n1 pp-f dt n1 av,, po12 n1 vmb vbi pp-f d n1, cst pns12 vmb vvi pn31 p-acp d r-crq vmb vvi pno12 p-acp n1, pns12 vmb vbi j pp-f pn31.
(29) sermon (DIV2)
724
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11696
And how do ambitious men stretch, and rack their wits? how do they study to attain first one degree of honor,
And how do ambitious men stretch, and rack their wits? how do they study to attain First one degree of honour,
cc q-crq vdb j n2 vvi, cc vvi po32 n2? q-crq vdb pns32 vvb pc-acp vvi ord crd n1 pp-f n1,
(29) sermon (DIV2)
724
Page 434
11697
then another, and then the top of all, and then study again to be higher then the highest? for ambition though it do begin with the end,
then Another, and then the top of all, and then study again to be higher then the highest? for ambition though it do begin with the end,
av j-jn, cc av dt n1 pp-f d, cc av vvb av pc-acp vbi jc cs dt js? p-acp n1 cs pn31 vdb vvi p-acp dt n1,
(29) sermon (DIV2)
724
Page 434
11698
yet it is alwaies a beginning, and this is proper to it, that it never looks back,
yet it is always a beginning, and this is proper to it, that it never looks back,
av pn31 vbz av dt n1, cc d vbz j p-acp pn31, cst pn31 av-x vvz av,
(29) sermon (DIV2)
724
Page 434
11699
or considers how high it hath soar'd;
or considers how high it hath soared;
cc vvz c-crq j pn31 vhz vvd;
(29) sermon (DIV2)
724
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11700
it begins at one kingdome, and then begins at another, and though it make way ad cubile solis, to the end of the world,
it begins At one Kingdom, and then begins At Another, and though it make Way and cubile solis, to the end of the world,
pn31 vvz p-acp crd n1, cc av vvz p-acp j-jn, cc cs pn31 vvb n1 cc n1 fw-la, p-acp dt n1 pp-f dt n1,
(29) sermon (DIV2)
724
Page 434
11701
yet it doth but begin there.
yet it does but begin there.
av pn31 vdz p-acp vvi a-acp.
(29) sermon (DIV2)
724
Page 434
11702
Thus should we be ambitious of quietnesse of a setled mind and a peaceable behaviour, which no mans height can sink, no mans greatnesse can diminish, no mans anger can move, nomans malice can shake, no mans violence can disorder;
Thus should we be ambitious of quietness of a settled mind and a peaceable behaviour, which no men height can sink, no men greatness can diminish, no men anger can move, nomans malice can shake, no men violence can disorder;
av vmd pns12 vbi j pp-f n1 pp-f dt j-vvn n1 cc dt j n1, r-crq dx ng1 n1 vmb vvi, dx ng1 n1 vmb vvi, dx ng1 n1 vmb vvi, ng1 n1 vmb vvi, dx ng1 n1 vmb vvi;
(29) sermon (DIV2)
724
Page 434
11703
as others are of honor, which they must win with fire and sword, and so make up Nazianzens number, who tells us there be three things which cannot be overcome or disquieted, God, and an Angel, and a good Christian; for God is not troubled when he is angry;
as Others Are of honour, which they must win with fire and sword, and so make up Nazianzens number, who tells us there be three things which cannot be overcome or disquieted, God, and an Angel, and a good Christian; for God is not troubled when he is angry;
c-acp n2-jn vbr pp-f n1, r-crq pns32 vmb vvi p-acp n1 cc n1, cc av vvb a-acp n2 n1, r-crq vvz pno12 pc-acp vbi crd n2 r-crq vmbx vbi vvn cc vvn, np1, cc dt n1, cc dt j np1; p-acp np1 vbz xx vvn c-crq pns31 vbz j;
(29) sermon (DIV2)
724
Page 434
11704
though for our sakes he tells us he is, even pressed as a Cart under sheaves, and 'tis our sin not wrath that whets the sword of the destroying angel;
though for our sakes he tells us he is, even pressed as a Cart under sheaves, and it's our since not wrath that whets the sword of the destroying angel;
cs p-acp po12 n2 pns31 vvz pno12 pns31 vbz, av vvn p-acp dt n1 p-acp n2, cc pn31|vbz po12 n1 xx n1 cst vvz dt n1 pp-f dt vvg n1;
(29) sermon (DIV2)
724
Page 434
11705
and shall we not be ambitious to make up the third? to be like unto our heavenly Father, to be like unto the Angels in this? to be quiet,
and shall we not be ambitious to make up the third? to be like unto our heavenly Father, to be like unto the Angels in this? to be quiet,
cc vmb pns12 xx vbi j pc-acp vvi a-acp dt ord? pc-acp vbi j p-acp po12 j n1, pc-acp vbi j p-acp dt n2 p-acp d? pc-acp vbi j-jn,
(29) sermon (DIV2)
724
Page 434
11706
and keep the same temper and evennesse in the midst of so many humours as men;
and keep the same temper and evenness in the midst of so many humours as men;
cc vvi dt d n1 cc n1 p-acp dt n1 pp-f av d n2 c-acp n2;
(29) sermon (DIV2)
724
Page 434
11707
to be the same, when others run severall wayes, and all to trouble us; to be humble, when one scornes us;
to be the same, when Others run several ways, and all to trouble us; to be humble, when one scorns us;
pc-acp vbi dt d, c-crq n2-jn vvb j n2, cc av-d pc-acp vvi pno12; pc-acp vbi j, c-crq pi vvz pno12;
(29) sermon (DIV2)
724
Page 435
11708
to be meek, when another rageth; to be silent, when this man doth raile;
to be meek, when Another rages; to be silent, when this man does rail;
pc-acp vbi j, c-crq j-jn vvz; pc-acp vbi j, c-crq d n1 vdz vvi;
(29) sermon (DIV2)
724
Page 435
11709
not to be transported with what others do, but to stay at home with our selves, and be still;
not to be transported with what Others do, but to stay At home with our selves, and be still;
xx pc-acp vbi vvn p-acp q-crq n2-jn vdb, cc-acp pc-acp vvi p-acp n1-an p-acp po12 n2, cc vbb av;
(29) sermon (DIV2)
724
Page 435
11710
when the world is out of order, not to pull it to pieces in seeking to settle it;
when the world is out of order, not to pull it to Pieces in seeking to settle it;
c-crq dt n1 vbz av pp-f n1, xx pc-acp vvi pn31 p-acp n2 p-acp vvg pc-acp vvi pn31;
(29) sermon (DIV2)
724
Page 435
11711
not to enrage a fire by attempting to quench it;
not to enrage a fire by attempting to quench it;
xx pc-acp vvi dt n1 p-acp vvg pc-acp vvi pn31;
(29) sermon (DIV2)
724
Page 435
11712
to establish this order, this peace, this heaven within our selves, and as much as in us lies, keep it with all men.
to establish this order, this peace, this heaven within our selves, and as much as in us lies, keep it with all men.
pc-acp vvi d n1, d n1, d n1 p-acp po12 n2, cc c-acp d c-acp p-acp pno12 vvz, vvb pn31 p-acp d n2.
(29) sermon (DIV2)
724
Page 435
11713
This is truly Religion, not to hear, and talk, and fill the world with noyse and confusion;
This is truly Religion, not to hear, and talk, and fill the world with noise and confusion;
d vbz av-j n1, xx pc-acp vvi, cc vvi, cc vvi dt n1 p-acp n1 cc n1;
(29) sermon (DIV2)
724
Page 435
11714
not to exercise our selves in things too high for us, but to fight against our lusts,
not to exercise our selves in things too high for us, but to fight against our Lustiest,
xx pc-acp vvi po12 n2 p-acp n2 av j p-acp pno12, cc-acp pc-acp vvi p-acp po12 n2,
(29) sermon (DIV2)
724
Page 435
11715
and trouble none but our selves;
and trouble none but our selves;
cc vvb pix cc-acp po12 n2;
(29) sermon (DIV2)
724
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11716
though this aged world is grown over-wise, and hath found out a way to divorce Religion from honesty and peace.
though this aged world is grown overwise, and hath found out a Way to divorce Religion from honesty and peace.
cs d j-vvn n1 vbz vvn j, cc vhz vvn av dt n1 pc-acp vvi n1 p-acp n1 cc n1.
(29) sermon (DIV2)
724
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11717
This is truly Christianity, the command and practice of Christ, who would not be an Arbitrator between two brethren;
This is truly Christianity, the command and practice of christ, who would not be an Arbitrator between two brothers;
d vbz av-j np1, dt n1 cc n1 pp-f np1, r-crq vmd xx vbi dt n1 p-acp crd n2;
(29) sermon (DIV2)
724
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11718
For who, saith Christ, hath made me a Judge or Divider over you? my businesse is to give you generall precepts, which you must draw down to particular cases,For who, Says christ, hath made me a Judge or Divider over you? my business is to give you general Precepts, which you must draw down to particular cases,
p-acp r-crq, vvz np1, vhz vvn pno11 dt n1 cc n1 p-acp pn22? po11 n1 vbz pc-acp vvi pn22 j n2, r-crq pn22 vmb vvi a-acp p-acp j n2,
(29) sermon (DIV2)
724
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11719
and not to put my hand to help to manage the affaires and businesse of particular men, who came down into the world as rain into a fleece of wooll, to beget us with his Word, that we his children might move and walk in the world as he came down into it, that is, without noyse.
and not to put my hand to help to manage the affairs and business of particular men, who Come down into the world as rain into a fleece of wool, to beget us with his Word, that we his children might move and walk in the world as he Come down into it, that is, without noise.
cc xx pc-acp vvi po11 n1 pc-acp vvi pc-acp vvi dt n2 cc n1 pp-f j n2, r-crq vvd a-acp p-acp dt n1 p-acp n1 p-acp dt n1 pp-f n1, pc-acp vvi pno12 p-acp po31 n1, cst pns12 po31 n2 vmd vvi cc vvi p-acp dt n1 c-acp pns31 vvd a-acp p-acp pn31, cst vbz, p-acp n1.
(29) sermon (DIV2)
724
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11720
Lastly, this is truly honourable, a mark which the ambition of a Christian should flie to;
Lastly, this is truly honourable, a mark which the ambition of a Christian should fly to;
ord, d vbz av-j j, dt n1 r-crq dt n1 pp-f dt njp vmd vvi p-acp;
(29) sermon (DIV2)
725
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11763
when they move as a tempest, drive down all before them, and are at last lost themselves in the ruine which they make;
when they move as a tempest, drive down all before them, and Are At last lost themselves in the ruin which they make;
c-crq pns32 vvb p-acp dt n1, vvb a-acp d c-acp pno32, cc vbr p-acp ord vvn px32 p-acp dt n1 r-crq pns32 vvb;
(30) sermon (DIV2)
731
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11764
the flatterer is poysoned with his own oyle;
the flatterer is poisoned with his own oil;
dt n1 vbz j-vvn p-acp po31 d n1;
(30) sermon (DIV2)
731
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11721
for it is an honour to cease from strife, Sedere, Quiescere, so it is rendred, to sit still and be quiet; possesse your selves, saith S. Paul, in sanctification and honour, in sanctity, which is your honour, by which you honor & adorn the Temple of the holy Ghost. for it is an honour to cease from strife, Sedere, Quiescere, so it is rendered, to fit still and be quiet; possess your selves, Says S. Paul, in sanctification and honour, in sanctity, which is your honour, by which you honour & adorn the Temple of the holy Ghost.
p-acp pn31 vbz dt n1 pc-acp vvi p-acp n1, fw-la, fw-la, av pn31 vbz vvn, pc-acp vvi av cc vbb j-jn; vvb po22 n2, vvz np1 np1, p-acp n1 cc n1, p-acp n1, r-crq vbz po22 n1, p-acp r-crq pn22 vvb cc vvi dt n1 pp-f dt j n1.
(29) sermon (DIV2)
725
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11722
We count it indeed an honor to make our tongues our own, & speak what we list;
We count it indeed an honour to make our tongues our own, & speak what we list;
pns12 vvb pn31 av dt n1 pc-acp vvi po12 n2 po12 d, cc vvb r-crq pns12 vvb;
(29) sermon (DIV2)
725
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11723
to make our hands our own, and do what we please;
to make our hands our own, and do what we please;
pc-acp vvi po12 n2 po12 d, cc vdb r-crq pns12 vvb;
(29) sermon (DIV2)
725
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11724
to pursue our enemies and take them, & beat them as small as the dust before the wind;
to pursue our enemies and take them, & beatrice them as small as the dust before the wind;
pc-acp vvi po12 n2 cc vvb pno32, cc vvd pno32 p-acp j c-acp dt n1 p-acp dt n1;
(29) sermon (DIV2)
725
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11725
we count it an honour to stand in the valley, and to touch the mountaines till they smoke;
we count it an honour to stand in the valley, and to touch the Mountains till they smoke;
pns12 vvb pn31 dt n1 pc-acp vvi p-acp dt n1, cc pc-acp vvi dt n2 c-acp pns32 n1;
(29) sermon (DIV2)
725
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11726
to reach at that which is above us, and pull it down;
to reach At that which is above us, and pull it down;
pc-acp vvi p-acp d r-crq vbz p-acp pno12, cc vvb pn31 a-acp;
(29) sermon (DIV2)
725
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11727
to divide that which is united, to shake that which is establisht, to violate that which should not be toucht,
to divide that which is united, to shake that which is established, to violate that which should not be touched,
pc-acp vvi d r-crq vbz vvn, pc-acp vvi d r-crq vbz vvn, pc-acp vvi d r-crq vmd xx vbi vvn,
(29) sermon (DIV2)
725
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11728
and are ever moving and heaving upward to be more than we should be, to be what we should not be;
and Are ever moving and heaving upward to be more than we should be, to be what we should not be;
cc vbr av vvg cc vvg av-j pc-acp vbi av-dc cs pns12 vmd vbi, pc-acp vbi r-crq pns12 vmd xx vbi;
(29) sermon (DIV2)
725
Page 435
11729
vile, and ignoble, and dead in our own place, & never honorable (we think) till we have left it behind us, to gain us a name,
vile, and ignoble, and dead in our own place, & never honourable (we think) till we have left it behind us, to gain us a name,
j, cc j, cc j p-acp po12 d n1, cc av-x j (pns12 vvb) c-acp pns12 vhb vvn pn31 p-acp pno12, pc-acp vvi pno12 dt n1,
(29) sermon (DIV2)
725
Page 435
11730
though it be by firing a temple, or setting the world it self in Combustion.
though it be by firing a temple, or setting the world it self in Combustion.
cs pn31 vbb p-acp vvg dt n1, cc vvg dt n1 pn31 n1 p-acp n1.
(29) sermon (DIV2)
725
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11731
Thus honors are dispenced amongst the children of men, amongst the Sonnes of Belial; honourable Schismaticks descended from Jeroboam the Son of Nebat, who made Israel to sin;
Thus honours Are dispensed among the children of men, among the Sons of Belial; honourable Schismatics descended from Jeroboam the Son of Nebat, who made Israel to since;
av n2 vbr vvn p-acp dt n2 pp-f n2, p-acp dt n2 pp-f np1; j n1 vvn p-acp np1 dt n1 pp-f j, r-crq vvd np1 p-acp n1;
(29) sermon (DIV2)
726
Page 435
11732
honourable Revengers of the tribe of Simeon and Levi, those brethren in evill;
honourable Revengers of the tribe of Simeon and Levi, those brothers in evil;
j n2 pp-f dt n1 pp-f np1 cc np1, d n2 p-acp j-jn;
(29) sermon (DIV2)
726
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11733
honourable hypocrites, Pharisees and the Sons of Pharisees, a generation of vipers; honourable murderers, of their Father the devil, who was so from the beginning.
honourable Hypocrites, Pharisees and the Sons of Pharisees, a generation of vipers; honourable murderers, of their Father the Devil, who was so from the beginning.
j n2, np2 cc dt n2 pp-f np1, dt n1 pp-f n2; j n2, pp-f po32 n1 dt n1, r-crq vbds av p-acp dt n1.
(29) sermon (DIV2)
726
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11734
Ambitious, humorous, covetous, discontent, forlorne and desperate persons. Quosque suae rapiunt sceleratae in praelia causae. These are the Grandees, the honourable persons of this world;
Ambitious, humorous, covetous, discontent, forlorn and desperate Persons. Quosque suae rapiunt sceleratae in Praetia causae. These Are the Grandees, the honourable Persons of this world;
j, j, j, j-jn, j-vvn cc j n2. fw-la fw-la fw-la fw-la p-acp fw-la fw-la. d vbr dt n2, dt j n2 pp-f d n1;
(29) sermon (DIV2)
726
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11735
but in the Court, and Heraldry of heaven, we find no such titles of honour. No, Write these men desolate, who shall not prosper, though they do prosper;
but in the Court, and Heraldry of heaven, we find no such titles of honour. No, Write these men desolate, who shall not prosper, though they do prosper;
cc-acp p-acp dt n1, cc n1 pp-f n1, pns12 vvb dx d n2 pp-f n1. uh-dx, vvb d n2 j, r-crq vmb xx vvi, cs pns32 vdb vvi;
(29) sermon (DIV2)
727
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11736
write them down Haters of God, Despightfull, Boasters, Inventers of evill things, Fools without understanding;
write them down Haters of God, Despiteful, Boaster's, Inventers of evil things, Fools without understanding;
vvb pno32 a-acp n2 pp-f np1, j, ng1, n2 pp-f j-jn n2, n2 p-acp n1;
(29) sermon (DIV2)
727
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11737
but the man, who is quiet, and peaceable, he is the honourable man, though he lye on a Dunghill,
but the man, who is quiet, and peaceable, he is the honourable man, though he lie on a Dunghill,
p-acp dt n1, r-crq vbz j-jn, cc j, pns31 vbz dt j n1, cs pns31 vvb p-acp dt n1,
(29) sermon (DIV2)
727
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11738
though he sits amongst the dogs of the flocks;
though he sits among the Dogs of the flocks;
cs pns31 vvz p-acp dt n2 pp-f dt n2;
(29) sermon (DIV2)
727
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11739
like unto the Angels, nay like unto God, and holding resemblance with him, transformed from glory to glory;
like unto the Angels, nay like unto God, and holding resemblance with him, transformed from glory to glory;
av-j p-acp dt n2, uh-x av-j p-acp np1, cc vvg n1 p-acp pno31, vvn p-acp n1 p-acp n1;
(29) sermon (DIV2)
727
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11740
the same though the fashion of the world change every day;
the same though the fashion of the world change every day;
dt d c-acp dt n1 pp-f dt n1 vvb d n1;
(29) sermon (DIV2)
727
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11786
and if we passe them we sinne;
and if we pass them we sin;
cc cs pns12 vvb pno32 pns12 vvb;
(30) sermon (DIV2)
732
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11741
not stealing into honour, as those great theeves of the world, Alexander, and Hanibal, and Marius, and Sylla, errore hominum, by the error and mistake of men, who call fools Politicians, and Madmen valiant;
not stealing into honour, as those great thieves of the world, Alexander, and Hannibal, and Marius, and Sylla, Error hominum, by the error and mistake of men, who call Fools Politicians, and Madmen valiant;
xx vvg p-acp n1, c-acp d j n2 pp-f dt n1, np1, cc np1, cc np1, cc np1, n1 fw-la, p-acp dt n1 cc n1 pp-f n2, r-crq vvb n2 n2, cc n2 j;
(29) sermon (DIV2)
727
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11742
but Judicio Dei, by the Judgment and sentence of God, himself made proprietary of it, being his Souldier, who hath fought against none but himself;
but Judicio Dei, by the Judgement and sentence of God, himself made proprietary of it, being his Soldier, who hath fought against none but himself;
cc-acp np1 fw-la, p-acp dt n1 cc n1 pp-f np1, px31 vvn n1 pp-f pn31, vbg po31 n1, r-crq vhz vvn p-acp pix cc-acp px31;
(29) sermon (DIV2)
727
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11743
being his Priest, who hath sacrificed himself, all his lusts, and desires, and animosities;
being his Priest, who hath sacrificed himself, all his Lustiest, and Desires, and animosities;
vbg po31 n1, r-crq vhz vvn px31, d po31 n2, cc n2, cc n2;
(29) sermon (DIV2)
727
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11744
being his King too, who hath awed, and commanded, and govern'd himself in peace, and hath subdued every thing that might disquiet either himself or others;
being his King too, who hath awed, and commanded, and governed himself in peace, and hath subdued every thing that might disquiet either himself or Others;
vbg po31 n1 av, r-crq vhz vvn, cc vvd, cc vvn px31 p-acp n1, cc vhz vvn d n1 cst vmd vvi av-d px31 cc n2-jn;
(29) sermon (DIV2)
727
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11745
and so made a Royall Priesthood unto the Lord.
and so made a Royal Priesthood unto the Lord.
cc av vvd dt j n1 p-acp dt n1.
(29) sermon (DIV2)
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11746
Thus, thus shall it be done to the man, whom the King of kings will honour.
Thus, thus shall it be done to the man, whom the King of Kings will honour.
av, av vmb pn31 vbi vdn p-acp dt n1, ro-crq dt n1 pp-f n2 vmb vvi.
(29) sermon (DIV2)
727
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11747
This honour have all his Saints in this life, and in the next, Everlasting Glory. You see then, brethren, your calling;
This honour have all his Saints in this life, and in the next, Everlasting Glory. You see then, brothers, your calling;
d n1 vhb d po31 n2 p-acp d n1, cc p-acp dt ord, j n1. pn22 vvb av, n2, po22 n-vvg;
(29) sermon (DIV2)
727
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11748
you are called to holinesse, and you are called to peace and quietnesse; you see the study you are imployed in by the blessed Apostle,
you Are called to holiness, and you Are called to peace and quietness; you see the study you Are employed in by the blessed Apostle,
pn22 vbr vvn p-acp n1, cc pn22 vbr vvn p-acp n1 cc n1; pn22 vvb dt n1 pn22 vbr vvn p-acp p-acp dt j-vvn n1,
(29) sermon (DIV2)
728
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11749
as a hard, so an honorable study;
as a hard, so an honourable study;
c-acp dt j, av dt j n1;
(29) sermon (DIV2)
728
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11750
and in the wayes of honour, who would not move? we must therefore make one step further,
and in the ways of honour, who would not move? we must Therefore make one step further,
cc p-acp dt n2 pp-f n1, r-crq vmd xx vvi? pns12 vmb av vvi crd n1 av-jc,
(29) sermon (DIV2)
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11751
and learne the method which is prescribed, or the meanes to keep us at peace with our selves and others;
and Learn the method which is prescribed, or the means to keep us At peace with our selves and Others;
cc vvi dt n1 r-crq vbz vvn, cc dt n2 pc-acp vvi pno12 p-acp n1 p-acp po12 n2 cc n2-jn;
(29) sermon (DIV2)
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11752
we must NONLATINALPHABET, we must do our own businesse, and labour with our hands, as he hath commanded.
we must, we must do our own business, and labour with our hands, as he hath commanded.
pns12 vmb, pns12 vmb vdb po12 d n1, cc n1 p-acp po12 n2, c-acp pns31 vhz vvn.
(29) sermon (DIV2)
728
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11753
But of this in the next.
But of this in the next.
p-acp pp-f d p-acp dt ord.
(29) sermon (DIV2)
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11754
blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE THE TVVENTIETH SERMON. PART II. 1 THES. 4.11. — And to doe your own businesse, and to work with your own hands, as I have commanded you.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE THE TWENTIETH SERMON. PART II 1 THESE. 4.11. — And to do your own business, and to work with your own hands, as I have commanded you.
n1 cc j n1 pp-f n2 pp-f np1 cc np1 fw-fr • … sy fw-la fw-fr zz fw-fr dt ord n1. n1 crd crd d. crd. — cc pc-acp vdi po22 d n1, cc pc-acp vvi p-acp po22 d n2, c-acp pns11 vhb vvn pn22.
(30) sermon (DIV2)
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11755
OUr progresse in our studies and endeavours is commonly answerable to our method, and the rules we observe;
OUr progress in our studies and endeavours is commonly answerable to our method, and the rules we observe;
po12 n1 p-acp po12 n2 cc n2 vbz av-j j p-acp po12 n1, cc dt n2 pns12 vvb;
(30) sermon (DIV2)
731
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11756
which if they be proper and connaturall to the end which we have set up, omnia breviora fiunt, our labour and paines are the lesse,
which if they be proper and connatural to the end which we have Set up, omnia breviora Fluent, our labour and pains Are the less,
r-crq cs pns32 vbb j cc j p-acp dt n1 r-crq pns12 vhb vvn a-acp, fw-la fw-la fw-la, po12 n1 cc n2 vbr dt av-dc,
(30) sermon (DIV2)
731
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11757
and our profit and improvement more. For every man would be quiet in his own place, and pretends he is so,
and our profit and improvement more. For every man would be quiet in his own place, and pretends he is so,
cc po12 n1 cc n1 av-dc. p-acp d n1 vmd vbi j-jn p-acp po31 d n1, cc vvz pns31 vbz av,
(30) sermon (DIV2)
731
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11758
when he is busie and tumultuous abroad;
when he is busy and tumultuous abroad;
c-crq pns31 vbz j cc j av;
(30) sermon (DIV2)
731
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11759
the Covetous man is in his place, when he joynes House to House, and layes Field to Field, till there be no place;
the Covetous man is in his place, when he joins House to House, and lays Field to Field, till there be no place;
dt j n1 vbz p-acp po31 n1, c-crq pns31 vvz n1 p-acp n1, cc vvz n1 p-acp n1, c-acp pc-acp vbi dx n1;
(30) sermon (DIV2)
731
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11760
the ambitious is in his place, when he flyes out of it, never at rest, till he reach that height, where he cannot rest;
the ambitious is in his place, when he flies out of it, never At rest, till he reach that height, where he cannot rest;
dt j vbz p-acp po31 n1, c-crq pns31 vvz av pp-f pn31, av-x p-acp n1, c-acp pns31 vvb d n1, c-crq pns31 vmbx vvi;
(30) sermon (DIV2)
731
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11761
the revenger is in his place, when he is digging in the bowels of his brother;
the revenger is in his place, when he is digging in the bowels of his brother;
dt n1 vbz p-acp po31 n1, c-crq pns31 vbz vvg p-acp dt n2 pp-f po31 n1;
(30) sermon (DIV2)
731
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11765
the calumniator is wounded with his own lye, and it returnes back upon him into his own bowels;
the calumniator is wounded with his own lie, and it returns back upon him into his own bowels;
dt n1 vbz vvn p-acp po31 d n1, cc pn31 n2 av p-acp pno31 p-acp po31 d n2;
(30) sermon (DIV2)
731
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11766
the Tale-bearer is consumed in the fire which he kindles;
the Talebearer is consumed in the fire which he kindles;
dt n1 vbz vvn p-acp dt n1 r-crq pns31 vvz;
(30) sermon (DIV2)
731
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11767
The wit which the Libeller scatters, flyes back upon him, and many times is writ in his forehead;
The wit which the Libeler scatters, flies back upon him, and many times is writ in his forehead;
dt n1 r-crq dt n1 vvz, vvz av p-acp pno31, cc d n2 vbz vvn p-acp po31 n1;
(30) sermon (DIV2)
731
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11768
The Seditious are oft struck down with the noise which they make; divide the Common-wealth, and are distracted themselves:
The Seditious Are oft struck down with the noise which they make; divide the Commonwealth, and Are distracted themselves:
dt j vbr av vvn a-acp p-acp dt n1 r-crq pns32 vvb; vvb dt n1, cc vbr vvn px32:
(30) sermon (DIV2)
731
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11769
And though their craft, or violence, their hypocrisie, and perjury bring them home to that which their over-daring Hope first looked upon,
And though their craft, or violence, their hypocrisy, and perjury bring them home to that which their over-daring Hope First looked upon,
cc cs po32 n1, cc n1, po32 n1, cc n1 vvb pno32 av-an p-acp d r-crq po32 j n1 ord vvd p-acp,
(30) sermon (DIV2)
731
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11770
yet there they find no rest, but move uneasily in the midst of those cares and feares which came not neer them when their thoughts were at home;
yet there they find no rest, but move uneasily in the midst of those Cares and fears which Come not near them when their thoughts were At home;
av a-acp pns32 vvb dx n1, cc-acp vvb av-j p-acp dt n1 pp-f d n2 cc n2 r-crq vvd xx av-j pno32 c-crq po32 n2 vbdr p-acp n1-an;
(30) sermon (DIV2)
731
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11771
for they have never more businesse to doe, then when they doe not their own;
for they have never more business to do, then when they do not their own;
c-acp pns32 vhb av dc n1 pc-acp vdi, av c-crq pns32 vdb xx po32 d;
(30) sermon (DIV2)
731
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11772
and have not their end, when they have their end, because they went not that way,
and have not their end, when they have their end, Because they went not that Way,
cc vhb xx po32 n1, c-crq pns32 vhb po32 n1, c-acp pns32 vvd xx d n1,
(30) sermon (DIV2)
731
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11773
nor trod those paths, those plain and easie paths which did lead unto it. Now, there cannot be a truer Method in our study and endeavour to be quiet,
nor trod those paths, those plain and easy paths which did led unto it. Now, there cannot be a truer Method in our study and endeavour to be quiet,
ccx vvd d n2, d j cc j n2 r-crq vdd vvi p-acp pn31. av, a-acp vmbx vbi dt jc n1 p-acp po12 n1 cc n1 pc-acp vbi j-jn,
(30) sermon (DIV2)
731
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11774
then this which our Apostle hath here laid down: which in the 1 Cor. 7.20.
then this which our Apostle hath Here laid down: which in the 1 Cor. 7.20.
cs d r-crq po12 n1 vhz av vvn a-acp: r-crq p-acp dt crd np1 crd.
(30) sermon (DIV2)
732
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11775
he calls NONLATINALPHABET, to abide in our calling, to abide there as in our own proper place, and sphere;
he calls, to abide in our calling, to abide there as in our own proper place, and sphere;
pns31 vvz, pc-acp vvi p-acp po12 n-vvg, pc-acp vvi a-acp c-acp p-acp po12 d j n1, cc n1;
(30) sermon (DIV2)
732
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11776
as in our Castle, as in our Sanctuary, where we are safe, safe from those incursions and affronts, which will meet together,
as in our Castle, as in our Sanctuary, where we Are safe, safe from those incursions and affronts, which will meet together,
c-acp p-acp po12 n1, c-acp p-acp po12 n1, c-crq pns12 vbr j, j p-acp d n2 cc vvz, r-crq vmb vvi av,
(30) sermon (DIV2)
732
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11777
and multiply about us, to shake and disturb us when we are out of it.
and multiply about us, to shake and disturb us when we Are out of it.
cc vvi p-acp pno12, pc-acp vvi cc vvi pno12 c-crq pns12 vbr av pp-f pn31.
(30) sermon (DIV2)
732
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11778
The surest way to be Quiet, is to abide in our calling, in that state and condition, in which the Hand of Providence hath placed us,
The Surest Way to be Quiet, is to abide in our calling, in that state and condition, in which the Hand of Providence hath placed us,
dt js n1 pc-acp vbi j-jn, vbz pc-acp vvi p-acp po12 n-vvg, p-acp d n1 cc n1, p-acp r-crq dt n1 pp-f n1 vhz vvn pno12,
(30) sermon (DIV2)
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11779
and not to be drawn out of it by the splendour, or glory, the benefit, and fairer appearance and shew of another mans:
and not to be drawn out of it by the splendour, or glory, the benefit, and Fairer appearance and show of Another men:
cc xx pc-acp vbi vvn av pp-f pn31 p-acp dt n1, cc n1, dt n1, cc jc n1 cc n1 pp-f j-jn n2:
(30) sermon (DIV2)
732
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11780
Not to swell, 2 Cor. 12.20.
Not to swell, 2 Cor. 12.20.
xx pc-acp vvi, crd np1 crd.
(30) sermon (DIV2)
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11781
For when we swell, we swell over, and out of our place, and so neerer and neerer to danger;
For when we swell, we swell over, and out of our place, and so nearer and nearer to danger;
p-acp c-crq pns12 vvb, pns12 vvb a-acp, cc av pp-f po12 n1, cc av av-jc cc av-jc p-acp n1;
(30) sermon (DIV2)
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11782
to that Opposition, which will beat against us, to drive us back, and shrinke us into our own Measure and Compasse;
to that Opposition, which will beatrice against us, to drive us back, and shrink us into our own Measure and Compass;
p-acp d n1, r-crq vmb vvi p-acp pno12, pc-acp vvi pno12 av, cc vvb pno12 p-acp po12 d n1 cc n1;
(30) sermon (DIV2)
732
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11783
and either in ordinem redigere, as the phrase is, either drive us back to our own place,
and either in ordinem redigere, as the phrase is, either drive us back to our own place,
cc d p-acp fw-la fw-la, p-acp dt n1 vbz, av-d vvb pno12 av p-acp po12 d n1,
(30) sermon (DIV2)
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11784
or leave us none to move in. Againe, not to stretch beyond our line, 2 Cor. 10.14. for God in confining us unto our calling hath given us, as it were, our measure, hath drawn out a line which we must not passe;
or leave us none to move in. Again, not to stretch beyond our line, 2 Cor. 10.14. for God in confining us unto our calling hath given us, as it were, our measure, hath drawn out a line which we must not pass;
cc vvb pno12 pix pc-acp vvi p-acp. av, xx p-acp vvb p-acp po12 n1, crd np1 crd. p-acp np1 p-acp vvg pno12 p-acp po12 n-vvg vhz vvn pno12, c-acp pn31 vbdr, po12 n1, vhz vvn av dt n1 r-crq pns12 vmb xx vvi;
(30) sermon (DIV2)
732
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11785
peccare est tanquam lineas transilire, saith Tully; every action of ours hath its limit and Boundaries, Peccare est tanquam lineas Transilire, Says Tully; every actium of ours hath its limit and Boundaries,
uh fw-la fw-la fw-la fw-la, vvz np1; d n1 pp-f png12 vhz po31 n1 cc n2,
(30) sermon (DIV2)
732
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11787
if we stretch beyond these, and if we break through our bounds, and are busie-bodyes in other mens matters, 1 Pet. 4.15.
if we stretch beyond these, and if we break through our bounds, and Are busybodies in other men's matters, 1 Pet. 4.15.
cs pns12 vvb p-acp d, cc cs pns12 vvb p-acp po12 n2, cc vbr n2 p-acp j-jn ng2 n2, crd np1 crd.
(30) sermon (DIV2)
732
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11788
NONLATINALPHABET, Alieni Speculatores, as Tertullian renders it, we take off our eye and care from our own,
, Alieni Speculators, as Tertullian renders it, we take off our eye and care from our own,
, np1 n2, p-acp np1 vvz pn31, pns12 vvb a-acp po12 n1 cc n1 p-acp po12 d,
(30) sermon (DIV2)
732
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11789
and send them abroad as spyes, and observers of that which concernes us not; we hold our visitations, exercise our jurisdiction there, where we have no power.
and send them abroad as spies, and observers of that which concerns us not; we hold our visitations, exercise our jurisdiction there, where we have no power.
cc vvi pno32 av p-acp n2, cc n2 pp-f d r-crq vvz pno12 xx; pns12 vvb po12 n2, vvb po12 n1 a-acp, c-crq pns12 vhb dx n1.
(30) sermon (DIV2)
732
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11790
Our eye wanders, our eare is itching, our Tongue is walking through the Earth, our hand is reaching at every forbidden tree, our feet are in every mans house, our heart is the forge where we fashion out every mans businesse but our own;
Our eye wanders, our ear is itching, our Tongue is walking through the Earth, our hand is reaching At every forbidden tree, our feet Are in every men house, our heart is the forge where we fashion out every men business but our own;
po12 n1 vvz, po12 n1 vbz j-vvg, po12 n1 vbz vvg p-acp dt n1, po12 n1 vbz vvg p-acp d j-vvn n1, po12 n2 vbr p-acp d ng1 n1, po12 n1 vbz dt n1 c-crq pns12 vvb av d ng1 n1 p-acp po12 d;
(30) sermon (DIV2)
732
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11791
a Praetorium, or place of State, where we appoint out every mans Commission, set other men tasks, and neglect our own;
a Praetorium, or place of State, where we appoint out every men Commission, Set other men tasks, and neglect our own;
dt np1, cc n1 pp-f n1, c-crq pns12 vvb av d ng1 n1, vvd j-jn n2 n2, cc vvb po12 d;
(30) sermon (DIV2)
732
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11792
and as it is in the Proverb, aedilitatem gerimus sine populi suffragio, invest our selves with a power which was never given us,
and as it is in the Proverb, aedilitatem gerimus sine People suffragio, invest our selves with a power which was never given us,
cc c-acp pn31 vbz p-acp dt n1, fw-la fw-la fw-la fw-la fw-la, vvb po12 n2 p-acp dt n1 r-crq vbds av-x vvn pno12,
(30) sermon (DIV2)
732
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11793
and usurp authority, which we were never voted to; and are neither quiet our selves, nor suffer others to be so.
and usurp Authority, which we were never voted to; and Are neither quiet our selves, nor suffer Others to be so.
cc vvi n1, r-crq pns12 vbdr av-x vvn p-acp; cc vbr d j-jn po12 n2, ccx vvi ng2-jn pc-acp vbi av.
(30) sermon (DIV2)
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11794
The Greeks call it NONLATINALPHABET which Gellius cnfesses he cannot render, no not obscurely, in many words; The Greeks call it which Gellius cnfesses he cannot render, no not obscurely, in many words;
dt np1 vvb pn31 q-crq np1 vvz pns31 vmbx vvi, uh-dx xx av-j, p-acp d n2;
(30) sermon (DIV2)
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11795
Sineca inquietam inertiam, an unquiet and troublesome sloth, by which we run up and down,Sineca inquietam inertiam, an unquiet and troublesome sloth, by which we run up and down,
np1 fw-la fw-la, dt j cc j n1, p-acp r-crq pns12 vvb a-acp cc a-acp,
(30) sermon (DIV2)
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11796
and never abide at one stay, but like men which run in haste to quench a fire, shoulder every one we meet,
and never abide At one stay, but like men which run in haste to quench a fire, shoulder every one we meet,
cc av-x vvi p-acp crd n1, cc-acp j n2 r-crq vvb p-acp n1 pc-acp vvi dt n1, vvb d pi pns12 vvi,
(30) sermon (DIV2)
732
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11797
and tumble down our selves and others in the way, and so fall together:
and tumble down our selves and Others in the Way, and so fallen together:
cc vvb a-acp po12 n2 cc n2-jn p-acp dt n1, cc av vvb av:
(30) sermon (DIV2)
732
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11798
Curiosus nemo est, quin sit malevolus, saith he in Plautus; Curiosity is the breath of malice, and is mischievous; and mischief provokes wrath; Curious nemo est, quin sit malevolus, Says he in Plautus; Curiosity is the breath of malice, and is mischievous; and mischief provokes wrath;
np1 np1 fw-la, fw-la fw-la fw-la, vvz pns31 p-acp np1; n1 vbz dt n1 pp-f n1, cc vbz j; cc n1 vvz n1;
(30) sermon (DIV2)
732
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11799
and injustice and mischief on the one side, and impatience and wrath on the other, meet and strive, and struggle together;
and injustice and mischief on the one side, and impatience and wrath on the other, meet and strive, and struggle together;
cc n1 cc n1 p-acp dt crd n1, cc n1 cc n1 p-acp dt n-jn, j cc vvi, cc vvi av;
(30) sermon (DIV2)
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11800
and in the contention either one or both are lost.
and in the contention either one or both Are lost.
cc p-acp dt n1 d crd cc d vbr vvn.
(30) sermon (DIV2)
732
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11801
And therefore Plato tells us, to meddle with our own matters, NONLATINALPHABET, and not to busie our selves in other mens, is that which we call justice,
And Therefore Plato tells us, to meddle with our own matters,, and not to busy our selves in other men's, is that which we call Justice,
cc av np1 vvz pno12, pc-acp vvi p-acp po12 d n2,, cc xx pc-acp vvi po12 n2 p-acp j-jn ng2, vbz d r-crq pns12 vvb n1,
(30) sermon (DIV2)
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11802
for by this, we leave to every man that which is his untoucht, and preserve to our selves that which is ours;
for by this, we leave to every man that which is his untouched, and preserve to our selves that which is ours;
c-acp p-acp d, pns12 vvb p-acp d n1 cst r-crq vbz po31 j, cc vvi p-acp po12 n2 cst r-crq vbz png12;
(30) sermon (DIV2)
732
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11803
that is, we are just to others, and just to our selves; we do not trouble and disadvantage other men in their station, and defend our own.
that is, we Are just to Others, and just to our selves; we do not trouble and disadvantage other men in their station, and defend our own.
d vbz, pns12 vbr j p-acp n2-jn, cc j p-acp po12 n2; pns12 vdb xx vvi cc n1 j-jn n2 p-acp po32 n1, cc vvb po12 d.
(30) sermon (DIV2)
732
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11804
But when we fly out and passe beyond our bounds, we are not what we should be,
But when we fly out and pass beyond our bounds, we Are not what we should be,
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(30) sermon (DIV2)
732
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11805
but carry about with us a world of iniquity;
but carry about with us a world of iniquity;
cc-acp vvb a-acp p-acp pno12 dt n1 pp-f n1;
(30) sermon (DIV2)
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11806
our thoughts are let loose full of desire, and are doubled upon us full of anxiety,
our thoughts Are let lose full of desire, and Are doubled upon us full of anxiety,
po12 n2 vbr vvn j j pp-f n1, cc vbr vvn p-acp pno12 j pp-f n1,
(30) sermon (DIV2)
732
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11807
and when we gain most, we are the greatest losers: we are injurious, false, deceitfull; we are oppressors, theeves, murderers, usurpers;
and when we gain most, we Are the greatest losers: we Are injurious, false, deceitful; we Are Oppressors's, thieves, murderers, usurpers;
cc c-crq pns12 vvi av-ds, pns12 vbr dt js n2: pns12 vbr j, j, j; pns12 vbr n2, n2, n2, n2;
(30) sermon (DIV2)
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11808
we are all that in our selves which we condemn in others;
we Are all that in our selves which we condemn in Others;
pns12 vbr d cst p-acp po12 n2 r-crq pns12 vvb p-acp n2-jn;
(30) sermon (DIV2)
732
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11809
for this is the seminary of all those evils, which are sent forth so many emissaries to break the peace of Church and Common-wealth.
for this is the seminary of all those evils, which Are sent forth so many emissaries to break the peace of Church and Commonwealth.
p-acp d vbz dt n1 pp-f d d n2-jn, r-crq vbr vvn av av d n2 pc-acp vvi dt n1 pp-f n1 cc n1.
(30) sermon (DIV2)
732
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11810
And therefore not onely Religion, but reason, not onely Christianity, but nature it self hath cops'd and bound us in from flying out,
And Therefore not only Religion, but reason, not only Christianity, but nature it self hath copse and bound us in from flying out,
cc av xx av-j n1, cc-acp n1, xx av-j np1, cc-acp n1 pn31 n1 vhz n1 cc vvn pno12 p-acp p-acp vvg av,
(30) sermon (DIV2)
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11811
and hath design'd to every man his proper businesse, that he may not stray nor wander abroad.
and hath designed to every man his proper business, that he may not stray nor wander abroad.
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(30) sermon (DIV2)
733
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11812
And first, Christianity is the greatest peace-maker, and keeps every man to his own office; if Ministery, to wait on his Ministery; if teaching, to teach;
And First, Christianity is the greatest peacemaker, and keeps every man to his own office; if Ministry, to wait on his Ministry; if teaching, to teach;
cc ord, np1 vbz dt js n1, cc vvz d n1 p-acp po31 d n1; cs n1, pc-acp vvi p-acp po31 n1; cs vvg, pc-acp vvi;
(30) sermon (DIV2)
734
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11813
if trading, to follow his Trade; if government, to rule with diligence; if service, to be obedient with singlenesse of heart, Ephes. 6. Every man hath his gift,
if trading, to follow his Trade; if government, to Rule with diligence; if service, to be obedient with singleness of heart, Ephesians 6. Every man hath his gift,
cs vvg, pc-acp vvi po31 n1; cs n1, p-acp vvi p-acp n1; cs n1, pc-acp vbi j p-acp n1 pp-f n1, np1 crd np1 n1 vhz po31 n1,
(30) sermon (DIV2)
734
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11814
and every man hath his measure and proportion;
and every man hath his measure and proportion;
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(30) sermon (DIV2)
734
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11815
and, as it was in the gathering of Manna, he that hath much, hath nothing over,
and, as it was in the gathering of Manna, he that hath much, hath nothing over,
cc, c-acp pn31 vbds p-acp dt n-vvg pp-f n1, pns31 cst vhz d, vhz pix p-acp,
(30) sermon (DIV2)
734
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11816
and he that hath little, hath no lack; every mans place is the best: for there is no place either in Church or Common-wealth which is not Honourable;
and he that hath little, hath no lack; every men place is the best: for there is no place either in Church or Commonwealth which is not Honourable;
cc pns31 cst vhz j, vhz dx n1; d ng1 n1 vbz dt js: c-acp pc-acp vbz dx n1 av-d p-acp n1 cc n1 r-crq vbz xx j;
(30) sermon (DIV2)
734
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11817
and a great honour it is to serve God in any place: One Starre differs from another Starre in Glory;
and a great honour it is to serve God in any place: One Star differs from Another Star in Glory;
cc dt j n1 pn31 vbz pc-acp vvi np1 p-acp d n1: crd n1 vvz p-acp j-jn n1 p-acp n1;
(30) sermon (DIV2)
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11818
but in its proper spheare, every Stare shines, but out of it, is either a Masse, or lump, or nothing.
but in its proper sphere, every Stare shines, but out of it, is either a Mass, or lump, or nothing.
p-acp p-acp po31 j n1, d n1 vvz, cc-acp av pp-f pn31, vbz d dt n1, cc n1, cc pix.
(30) sermon (DIV2)
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11819
It is true, indeed, in Christ Jesus there is neither high nor low, neither rich nor poore;
It is true, indeed, in christ jesus there is neither high nor low, neither rich nor poor;
pn31 vbz j, av, p-acp np1 np1 pc-acp vbz av-d j ccx j, dx j ccx j;
(30) sermon (DIV2)
734
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11820
no difference between the Noble and the Peasant, between him that grindeth at the Mill, and him that sitteth on the Throne;
no difference between the Noble and the Peasant, between him that grindeth At the Mill, and him that Sitteth on the Throne;
dx n1 p-acp dt j cc dt n1, p-acp pno31 cst vvz p-acp dt n1, cc pno31 cst vvz p-acp dt n1;
(30) sermon (DIV2)
734
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11821
because his spirituall graces are communicated non homini, sed humano generi, not to this man;
Because his spiritual graces Are communicated non Homini, sed Human generi, not to this man;
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(30) sermon (DIV2)
734
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11822
or that, to this calling or that, but to as many as will receive them, to all the world and every man that is Christs servant, is a Peer, a Priest, and a King;
or that, to this calling or that, but to as many as will receive them, to all the world and every man that is Christ servant, is a Peer, a Priest, and a King;
cc cst, p-acp d n-vvg cc d, cc-acp p-acp c-acp d c-acp vmb vvi pno32, p-acp d dt n1 cc d n1 cst vbz npg1 n1, vbz dt n1, dt n1, cc dt n1;
(30) sermon (DIV2)
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11823
and when he shall come to judge both the quick and the dead, he will not pardon this man because he was a king,
and when he shall come to judge both the quick and the dead, he will not pardon this man Because he was a King,
cc c-crq pns31 vmb vvi pc-acp vvi d dt j cc dt j, pns31 vmb xx vvi d n1 c-acp pns31 vbds dt n1,
(30) sermon (DIV2)
734
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11824
nor condemne that man because he was a begger;
nor condemn that man Because he was a beggar;
ccx vvi d n1 c-acp pns31 vbds dt n1;
(30) sermon (DIV2)
734
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11825
for neither was Dives put in hell, because he was rich, nor Lazarus carryed into Abrahams bosome, because he was poore;
for neither was Dives put in hell, Because he was rich, nor Lazarus carried into Abrahams bosom, Because he was poor;
c-acp av-dx vbds np1 vvn p-acp n1, c-acp pns31 vbds j, ccx np1 vvn p-acp npg1 n1, c-acp pns31 vbds j;
(30) sermon (DIV2)
734
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11826
neither was Nero lost, because he was an Emperour, nor Paul saved, because he was a Tent-maker;
neither was Nero lost, Because he was an Emperor, nor Paul saved, Because he was a Tentmaker;
dx vbds np1 vvn, c-acp pns31 vbds dt n1, ccx np1 vvn, c-acp pns31 vbds dt n1;
(30) sermon (DIV2)
734
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11827
but yet for all this, he hath made up his Church, and formed Common-wealths, not of Angels,
but yet for all this, he hath made up his Church, and formed Commonwealths, not of Angels,
cc-acp av c-acp d d, pns31 vhz vvn a-acp po31 n1, cc vvd n2, xx pp-f n2,
(30) sermon (DIV2)
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11829
and hath assigned every man his place and calling, which if every man would keep and make good, every man would be quiet and in peace;
and hath assigned every man his place and calling, which if every man would keep and make good, every man would be quiet and in peace;
cc vhz vvn d n1 po31 n1 cc n1, r-crq cs d n1 vmd vvi cc vvi j, d n1 vmd vbi j-jn cc p-acp n1;
(30) sermon (DIV2)
734
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11830
the Church would be as heaven it self, all glory and all harmony;
the Church would be as heaven it self, all glory and all harmony;
dt n1 vmd vbi p-acp n1 pn31 n1, d n1 cc d n1;
(30) sermon (DIV2)
734
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11831
and the Common-wealth would be a body compact within it self, and never fly in pieces,
and the Commonwealth would be a body compact within it self, and never fly in Pieces,
cc dt n1 vmd vbi dt n1 vvn p-acp pn31 n1, cc av-x vvb p-acp n2,
(30) sermon (DIV2)
734
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11832
but last for ever, and flourish in it self, being subject to no injury, but that of Time,
but last for ever, and flourish in it self, being Subject to no injury, but that of Time,
cc-acp ord c-acp av, cc vvi p-acp pn31 n1, vbg j-jn p-acp dx n1, cc-acp d pp-f n1,
(30) sermon (DIV2)
734
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11833
or a greater and over-powerfull, forreigne force;
or a greater and over-powerful, foreign force;
cc dt jc cc j, j n1;
(30) sermon (DIV2)
734
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11834
for that of a design'd Period, and a fatality hanging over every body Politique, which at last sinks it down,
for that of a designed Period, and a fatality hanging over every body Politique, which At last sinks it down,
p-acp d pp-f dt vvn n1, cc dt n1 vvg p-acp d n1 np1, r-crq p-acp ord vvz pn31 a-acp,
(30) sermon (DIV2)
734
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11835
and buries it in that ruine, upon which another is raysed, is generally believed in the world,
and buries it in that ruin, upon which Another is raised, is generally believed in the world,
cc vvz pn31 p-acp d n1, p-acp r-crq n-jn vbz vvn, vbz av-j vvn p-acp dt n1,
(30) sermon (DIV2)
734
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11836
but upon no convincing evidence, having neither reason nor Revelation to rayse it up to the credit of a Positive truth;
but upon no convincing evidence, having neither reason nor Revelation to raise it up to the credit of a Positive truth;
cc-acp p-acp dx j-vvg n1, vhg dx n1 ccx n1 pc-acp vvi pn31 a-acp p-acp dt n1 pp-f dt j n1;
(30) sermon (DIV2)
734
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11837
for, That such a thing hath been done, is no good Argument, that it shall ever be so;
for, That such a thing hath been done, is no good Argument, that it shall ever be so;
p-acp, cst d dt n1 vhz vbn vdn, vbz dx j n1, cst pn31 vmb av vbi av;
(30) sermon (DIV2)
734
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11838
and though God hath foretold the period and end of this or that monarchy, yet the prophesie doth not reach unto all;
and though God hath foretold the Period and end of this or that monarchy, yet the prophesy does not reach unto all;
cc cs np1 vhz vvn dt n1 cc n1 pp-f d cc d n1, av dt vvb vdz xx vvi p-acp d;
(30) sermon (DIV2)
734
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11839
and he himself hath given us those rules and precepts, hath raised such a fence,
and he himself hath given us those rules and Precepts, hath raised such a fence,
cc pns31 px31 vhz vvn pno12 d n2 cc n2, vhz vvn d dt n1,
(30) sermon (DIV2)
734
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11840
and hedg about every common-wealth, which if we did not pluck it up our selves, might secure,
and hedge about every commonwealth, which if we did not pluck it up our selves, might secure,
cc n1 p-acp d n1, r-crq cs pns12 vdd xx vvi pn31 a-acp po12 n2, vmd vvi,
(30) sermon (DIV2)
734
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11841
and carry them along in the course of things even to their end, that is, to the end of the world;
and carry them along in the course of things even to their end, that is, to the end of the world;
cc vvi pno32 a-acp p-acp dt n1 pp-f n2 av p-acp po32 n1, cst vbz, p-acp dt n1 pp-f dt n1;
(30) sermon (DIV2)
734
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11842
but this we talk of, as we do of many other things, and talk so long, till we believe it,
but this we talk of, as we do of many other things, and talk so long, till we believe it,
cc-acp d pns12 vvb pp-f, c-acp pns12 vdb pp-f d j-jn n2, cc vvi av av-j, c-acp pns12 vvb pn31,
(30) sermon (DIV2)
734
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11843
and rest on our guesse and conjecture, as on a demonstration:
and rest on our guess and conjecture, as on a demonstration:
cc n1 p-acp po12 n1 cc vvi, c-acp p-acp dt n1:
(30) sermon (DIV2)
734
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11844
but the truth is, we are our own fate and destiny, we draw out our thread, and cut it;
but the truth is, we Are our own fate and destiny, we draw out our thread, and Cut it;
cc-acp dt n1 vbz, pns12 vbr po12 d n1 cc n1, pns12 vvb av po12 n1, cc vvi pn31;
(30) sermon (DIV2)
734
Page 440
11845
we start out of our places, and divide our selves from one another, and then indeed,
we start out of our places, and divide our selves from one Another, and then indeed,
pns12 vvb av pp-f po12 n2, cc vvi po12 n2 p-acp crd j-jn, cc av av,
(30) sermon (DIV2)
734
Page 440
11846
and not till then, Fate and Necessity lye heavy upon a kingdom, and it cannot stand.
and not till then, Fate and Necessity lie heavy upon a Kingdom, and it cannot stand.
cc xx c-acp av, n1 cc n1 vvb j p-acp dt n1, cc pn31 vmbx vvi.
(30) sermon (DIV2)
734
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11847
Christianity binds us to our own businesse, and till we break loose, till some one or other steps out of his place from it, there is peace;Christianity binds us to our own business, and till we break lose, till Some one or other steps out of his place from it, there is peace;
np1 vvz pno12 p-acp po12 d n1, cc c-acp pns12 vvb j, c-acp d crd cc n-jn n2 av pp-f po31 n1 p-acp pn31, pc-acp vbz n1;
(30) sermon (DIV2)
735
Page 440
11848
we are safe in our lesser vessels, and the ship of the commonwealth rides on with that smoothnesse and evennesse which it hath from the consistencie of its parts in their own place;
we Are safe in our lesser vessels, and the ship of the commonwealth rides on with that smoothness and evenness which it hath from the consistency of its parts in their own place;
pns12 vbr j p-acp po12 jc n2, cc dt n1 pp-f dt n1 vvz a-acp p-acp d n1 cc n1 r-crq pn31 vhz p-acp dt n1 pp-f po31 n2 p-acp po32 d n1;
(30) sermon (DIV2)
735
Page 441
11849
for though all are one in Christ Jesus, yet we cannot but see, that there is a main difference between the inward qualification of his members,
for though all Are one in christ jesus, yet we cannot but see, that there is a main difference between the inward qualification of his members,
c-acp cs d vbr crd p-acp np1 np1, av pns12 vmbx p-acp vvi, cst pc-acp vbz dt j n1 p-acp dt j n1 pp-f po31 n2,
(30) sermon (DIV2)
735
Page 441
11850
and the outward administration and government of his Church.
and the outward administration and government of his Church.
cc dt j n1 cc n1 pp-f po31 n1.
(30) sermon (DIV2)
735
Page 441
11851
In the kingdomes of the world, and so in the Church visible, every man is not fit for every place;
In the kingdoms of the world, and so in the Church visible, every man is not fit for every place;
p-acp dt n2 pp-f dt n1, cc av p-acp dt n1 j, d n1 vbz xx j p-acp d n1;
(30) sermon (DIV2)
735
Page 441
11852
some must teach, and some govern; some must learne and obey; some must put their hand to the plough;
Some must teach, and Some govern; Some must Learn and obey; Some must put their hand to the plough;
d vmb vvi, cc d vvb; d vmb vvi cc vvi; d vmb vvi po32 n1 p-acp dt n1;
(30) sermon (DIV2)
735
Page 441
11853
some to this trade, and some to that;
Some to this trade, and Some to that;
d p-acp d n1, cc d p-acp d;
(30) sermon (DIV2)
735
Page 441
11854
onely NONLATINALPHABET, as Aristotle speaks, those who are of more then ordinary wit and ability, must beare office in Church or Common-wealth.
only, as Aristotle speaks, those who Are of more then ordinary wit and ability, must bear office in Church or Commonwealth.
j, c-acp np1 vvz, d r-crq vbr pp-f dc cs j n1 cc n1, vmb vvi n1 p-acp n1 cc n1.
(30) sermon (DIV2)
735
Page 441
11855
One is noble, another is ignoble; one is learned, another is ignorant; one is for the spade, and another for the sword;
One is noble, Another is ignoble; one is learned, Another is ignorant; one is for the spade, and Another for the sword;
pi vbz j, j-jn vbz j; pi vbz j, j-jn vbz j; pi vbz p-acp dt n1, cc j-jn p-acp dt n1;
(30) sermon (DIV2)
735
Page 441
11856
one for the flaile, and sheephook, another for the scepter: and such a disproportion is necessary amongst men;
one for the flail, and sheephook, Another for the sceptre: and such a disproportion is necessary among men;
pi p-acp dt n1, cc n1, j-jn p-acp dt n1: cc d dt n1 vbz j p-acp n2;
(30) sermon (DIV2)
735
Page 441
11857
for nihil aequalitate ipsa inaequalius, there is no greater inequality in the world, then in a body politick, where all the parts are equall;
for nihil aequalitate ipsa inaequalius, there is no greater inequality in the world, then in a body politic, where all the parts Are equal;
p-acp fw-la fw-la fw-la fw-la, pc-acp vbz dx jc n1 p-acp dt n1, av p-acp dt n1 j, c-crq d dt n2 vbr j-jn;
(30) sermon (DIV2)
735
Page 441
11858
for that equality, which commends and upholds a Common-wealth, ariseth from the difference of its parts moving in their severall measures and proportions, as musick doth from discords;
for that equality, which commends and upholds a Commonwealth, arises from the difference of its parts moving in their several measures and proportions, as music does from discords;
p-acp d n1, r-crq vvz cc vvz dt n1, vvz p-acp dt n1 pp-f po31 n2 vvg p-acp po32 j n2 cc n2, c-acp n1 vdz p-acp n2;
(30) sermon (DIV2)
735
Page 441
11859
when every part answers in its place, and raiseth it self no higher then that will beare;
when every part answers in its place, and Raiseth it self no higher then that will bear;
c-crq d n1 vvz p-acp po31 n1, cc vvz pn31 n1 dx jc cs d vmb vvi;
(30) sermon (DIV2)
735
Page 441
11860
when the magistrate speaks by nothing but the Laws, and the subject answers by nothing but his obedience;
when the magistrate speaks by nothing but the Laws, and the Subject answers by nothing but his Obedience;
c-crq dt n1 vvz p-acp pix cc-acp dt n2, cc dt j-jn n2 p-acp pix cc-acp po31 n1;
(30) sermon (DIV2)
735
Page 441
11861
when the greater shadow the lesse, and the lesse help to fortifie the great;
when the greater shadow the less, and the less help to fortify the great;
c-crq dt jc n1 dt av-dc, cc dt av-dc n1 pc-acp vvi dt j;
(30) sermon (DIV2)
735
Page 441
11862
when every part doth its part, and every member its office, then there is an equality and an harmony, and we call it peace.
when every part does its part, and every member its office, then there is an equality and an harmony, and we call it peace.
c-crq d n1 vdz po31 n1, cc d n1 po31 n1, cs pc-acp vbz dt n1 cc dt n1, cc pns12 vvb pn31 n1.
(30) sermon (DIV2)
735
Page 441
11863
For if we move, and move cheerfully in our own sphere and calling, we shall not start forth to discompose or disorder the motion of others in theirs;
For if we move, and move cheerfully in our own sphere and calling, we shall not start forth to discompose or disorder the motion of Others in theirs;
p-acp cs pns12 vvb, cc vvi av-j p-acp po12 d n1 cc n1, pns12 vmb xx vvi av pc-acp vvi cc vvi dt n1 pp-f n2-jn p-acp png32;
(30) sermon (DIV2)
735
Page 441
11864
if we fill our own place, we shall not leap over into anothers; our desires will dwell at home; our covetousnesse and ambition dye; our malice cease; our suspicion end;
if we fill our own place, we shall not leap over into another's; our Desires will dwell At home; our covetousness and ambition die; our malice cease; our suspicion end;
cs pns12 vvb po12 d n1, pns12 vmb xx vvi a-acp p-acp j-jn; po12 n2 vmb vvi p-acp n1-an; po12 n1 cc n1 vvi; po12 n1 vvi; po12 n1 n1;
(30) sermon (DIV2)
735
Page 441
11865
out discontent vanish, or else be soone changed and spiritualized;
out discontent vanish, or Else be soon changed and spiritualized;
av n1 vvb, cc av vbi av vvn cc vvn;
(30) sermon (DIV2)
735
Page 441
11866
our desires will be levelled on happinesse, we shall covet the best things, we shall be ambitious of heaven;
our Desires will be leveled on happiness, we shall covet the best things, we shall be ambitious of heaven;
po12 n2 vmb vbi vvn p-acp n1, pns12 vmb vvi dt js n2, pns12 vmb vbi j pp-f n1;
(30) sermon (DIV2)
735
Page 441
11867
we shall malice nothing, but malice, and destroy it; suspect nothing but our suspicion; and be discontent with nothing, but that we are so;
we shall malice nothing, but malice, and destroy it; suspect nothing but our suspicion; and be discontent with nothing, but that we Are so;
pns12 vmb n1 pix, cc-acp n1, cc vvi pn31; vvb pix cc-acp po12 n1; cc vbb j-jn p-acp pix, cc-acp cst pns12 vbr av;
(30) sermon (DIV2)
735
Page 441
11868
and so in this be like unto God himself, and have our Center in our selves,
and so in this be like unto God himself, and have our Centre in our selves,
cc av p-acp d vbb j p-acp np1 px31, cc vhb po12 n1 p-acp po12 n2,
(30) sermon (DIV2)
735
Page 441
11869
or rather make peace our Center, that every motion may be drawn from it, that in the compasse and Circumference of our behaviour with others, all our Actions,
or rather make peace our Centre, that every motion may be drawn from it, that in the compass and Circumference of our behaviour with Others, all our Actions,
cc av-c vvi n1 po12 n1, cst d n1 vmb vbi vvn p-acp pn31, cst p-acp dt n1 cc n1 pp-f po12 n1 p-acp n2-jn, d po12 n2,
(30) sermon (DIV2)
735
Page 441
11870
as so many lines, may be drawn out, and meet, and be united in peace.
as so many lines, may be drawn out, and meet, and be united in peace.
c-acp av d n2, vmb vbi vvn av, cc vvi, cc vbi vvn p-acp n1.
(30) sermon (DIV2)
735
Page 441
11871
And this is not onely enjoyned by Religion and the Gospel, but it is the Method of nature it self, which hath so ordered it, that every thing in its own place is at quiet and rest, and no where else; The earth moves not;
And this is not only enjoined by Religion and the Gospel, but it is the Method of nature it self, which hath so ordered it, that every thing in its own place is At quiet and rest, and no where Else; The earth moves not;
cc d vbz xx av-j vvn p-acp n1 cc dt n1, cc-acp pn31 vbz dt n1 pp-f n1 pn31 n1, r-crq vhz av vvn pn31, cst d n1 p-acp po31 d n1 vbz p-acp j-jn cc n1, cc dx c-crq av; dt n1 vvz xx;
(30) sermon (DIV2)
736
Page 441
11873
the fire burnes not in its sphere, but out of it it hath voracitatem toto mundo avidissimam, saith Pliny, it spreads it self most violently,
the fire burns not in its sphere, but out of it it hath voracitatem toto mundo avidissimam, Says pliny, it spreads it self most violently,
dt n1 vvz xx p-acp po31 n1, cc-acp av pp-f pn31 pn31 vhz fw-la fw-la fw-la fw-la, vvz np1, pn31 vvz pn31 n1 av-ds av-j,
(30) sermon (DIV2)
736
Page 442
11874
and devours every thing it meets with, nay poyson it self is not hurtfull to those tempers that breed it;
and devours every thing it meets with, nay poison it self is not hurtful to those tempers that breed it;
cc vvz d n1 pn31 vvz p-acp, uh-x n1 pn31 n1 vbz xx j p-acp d n2 cst vvb pn31;
(30) sermon (DIV2)
736
Page 442
11875
Illud venenum, quod serpentes in alienam perniciem proferunt, sine suâ continent, saith Seneca; The venome of the Scorpion doth not kill the Scorpion, Illud venenum, quod Serpents in alienam perniciem proferunt, sine suâ continent, Says Senecca; The venom of the Scorpion does not kill the Scorpion,
fw-la fw-la, fw-la n2 p-acp fw-la fw-la fw-la, fw-la fw-la n1, vvz np1; dt n1 pp-f dt n1 vdz xx vvi dt n1,
(30) sermon (DIV2)
736
Page 442
11876
and that poyson which serpents cast out with danger and hurt to others, they keep without any to themselves.
and that poison which Serpents cast out with danger and hurt to Others, they keep without any to themselves.
cc d n1 r-crq n2 vvd av p-acp n1 cc n1 p-acp n2-jn, pns32 vvb p-acp d pc-acp px32.
(30) sermon (DIV2)
736
Page 442
11877
And as it is in nature, so is it in the society of men: Our diligence in our own businesse is soveraign, and connaturall to our estates and conditions,
And as it is in nature, so is it in the society of men: Our diligence in our own business is sovereign, and connatural to our estates and conditions,
cc c-acp pn31 vbz p-acp n1, av vbz pn31 p-acp dt n1 pp-f n2: po12 n1 p-acp po12 d n1 vbz j-jn, cc j p-acp po12 n2 cc n2,
(30) sermon (DIV2)
736
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11878
but most times poysonous abroad, and dangerous and fatall to our selves and others.
but most times poisonous abroad, and dangerous and fatal to our selves and Others.
cc-acp ds n2 j av, cc j cc j p-acp po12 n2 cc n2-jn.
(30) sermon (DIV2)
736
Page 442
11879
When Uzzah put forth his hand to hold up the Ark of God, and keep it from falling,
When Uzzah put forth his hand to hold up the Ark of God, and keep it from falling,
c-crq np1 vvd av po31 n1 pc-acp vvi a-acp dt n1 pp-f np1, cc vvb pn31 p-acp vvg,
(30) sermon (DIV2)
736
Page 442
11880
though his intention were good, yet God struck him for his error and rashnesse in moving out of his place,
though his intention were good, yet God struck him for his error and rashness in moving out of his place,
cs po31 n1 vbdr j, av np1 vvd pno31 p-acp po31 n1 cc n1 p-acp vvg av pp-f po31 n1,
(30) sermon (DIV2)
736
Page 442
11881
and struck him dead, because he did not NONLATINALPHABET, doe his own businesse;
and struck him dead, Because he did not, do his own business;
cc vvd pno31 j, c-acp pns31 vdd xx, vdb po31 d n1;
(30) sermon (DIV2)
736
Page 442
11882
when Uzziah invades the Priests office, the 2. Chr. 26. and would burn Incense, and Azariah the Prophet told him, ad te non pertinet, it pertaineth not to thee, it is not thy businesse;
when Uzziah invades the Priests office, the 2. Christ 26. and would burn Incense, and Azariah the Prophet told him, ad te non pertinet, it pertaineth not to thee, it is not thy business;
c-crq np1 vvz dt ng1 n1, dt crd np1 crd cc vmd vvi n1, cc np1 dt n1 vvd pno31, fw-la fw-la fw-la fw-la, pn31 vvz xx p-acp pno21, pn31 vbz xx po21 n1;
(30) sermon (DIV2)
736
Page 442
11883
even while the censer was yet in his hand, his sinne was writ in his forehead, he was struck with a leprosie,
even while the censer was yet in his hand, his sin was writ in his forehead, he was struck with a leprosy,
av cs dt n1 vbds av p-acp po31 n1, po31 n1 vbds vvn p-acp po31 n1, pns31 vbds vvn p-acp dt n1,
(30) sermon (DIV2)
736
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11884
& cut off from the city of the Lord, v. 21. When Peter was busie to enquire concerning John, What shall this man doe? Our Saviour was ready with a sharp reply, quid ad te? what is that to thee? thy businesse is to follow me.
& Cut off from the City of the Lord, v. 21. When Peter was busy to inquire Concerning John, What shall this man do? Our Saviour was ready with a sharp reply, quid ad te? what is that to thee? thy business is to follow me.
cc vvd a-acp p-acp dt n1 pp-f dt n1, n1 crd c-crq np1 vbds j pc-acp vvi vvg np1, q-crq vmb d n1 vdb? po12 n1 vbds j p-acp dt j n1, fw-la fw-la fw-la? q-crq vbz d p-acp pno21? po21 n1 vbz pc-acp vvi pno11.
(30) sermon (DIV2)
736
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11885
When Christians out of a wanton and irregular zeale did throw down Images, and were slaine by the Heathen in the very fact, the Church censured them as disturbers of the peace, rather then Martyrs;
When Christians out of a wanton and irregular zeal did throw down Images, and were slain by the Heathen in the very fact, the Church censured them as disturbers of the peace, rather then Martyrs;
c-crq np1 av pp-f dt j-jn cc j n1 vdd vvi a-acp n2, cc vbdr vvn p-acp dt j-jn p-acp dt j n1, dt n1 vvn pno32 p-acp n2 pp-f dt n1, av-c cs n2;
(30) sermon (DIV2)
736
Page 442
11886
and though they suffer'd death in the defiance of Idolatry, yet allowed them no place in the Dypticks,
and though they suffered death in the defiance of Idolatry, yet allowed them no place in the Dyptics,
cc cs pns32 vvd n1 p-acp dt n1 pp-f n1, av vvn pno32 dx n1 p-acp dt n2-jn,
(30) sermon (DIV2)
736
Page 442
11887
or in the Catalogue of those who laid down their life for the truth. Corah riseth out of his place, and the earth swallows him up.
or in the Catalogue of those who laid down their life for the truth. Corah Riseth out of his place, and the earth Swallows him up.
cc p-acp dt n1 pp-f d r-crq vvd a-acp po32 n1 p-acp dt n1. np1 vvz av pp-f po31 n1, cc dt n1 vvz pno31 a-acp.
(30) sermon (DIV2)
736
Page 442
11888
Sheba is up and blowes a Trumpet, and his head flyes over the wall.Sheba is up and blows a Trumpet, and his head flies over the wall.
np1 vbz a-acp cc vvz dt n1, cc po31 n1 vvz p-acp dt n1.
(30) sermon (DIV2)
736
Page 442
11889
Absalom would up into the Tribunall, which was none of his place, and was hang'd in the Oke, which was fitter for him;Absalom would up into the Tribunal, which was none of his place, and was hanged in the Oak, which was fitter for him;
np1 vmd a-acp p-acp dt n1, r-crq vbds pix pp-f po31 n1, cc vbds vvn p-acp dt n1, r-crq vbds jc p-acp pno31;
(30) sermon (DIV2)
736
Page 442
11890
and if any have risen out of their place, as we use to say, on the right side,
and if any have risen out of their place, as we use to say, on the right side,
cc cs d vhb vvn av pp-f po32 n1, c-acp pns12 vvb pc-acp vvi, p-acp dt j-jn n1,
(30) sermon (DIV2)
736
Page 442
11891
and been fortunate villaines, their purchase was not great;
and been fortunate villains, their purchase was not great;
cc vbn j n2, po32 n1 vbds xx j;
(30) sermon (DIV2)
736
Page 442
11892
honey mingled with gall, Honour drugg'd with the hatred and curses of men, with feares and cares, with gnawings within, and Terrors without:
honey mingled with Gall, Honour drugged with the hatred and curses of men, with fears and Cares, with gnawings within, and Terrors without:
n1 vvn p-acp n1, n1 vvn p-acp dt n1 cc n2 pp-f n2, p-acp n2 cc n2, p-acp n2-vvg a-acp, cc n2 p-acp:
(30) sermon (DIV2)
736
Page 442
11893
all the content and pleasure they had by their great leape out of their place, was but as Musick to one stretcht out on the Rack,
all the content and pleasure they had by their great leap out of their place, was but as Music to one stretched out on the Rack,
d dt j cc n1 pns32 vhd p-acp po32 j n1 av pp-f po32 n1, vbds cc-acp c-acp n1 p-acp pi vvn av p-acp dt n1,
(30) sermon (DIV2)
736
Page 442
11894
or as that little light, which is let in through the crack or flaw of a wall into him that lyes fettered in a loathsome dungeon,
or as that little Light, which is let in through the Crac or flaw of a wall into him that lies fettered in a loathsome dungeon,
cc c-acp cst j n1, r-crq vbz vvn p-acp p-acp dt n1 cc n1 pp-f dt n1 p-acp pno31 cst vvz vvn p-acp dt j n1,
(30) sermon (DIV2)
736
Page 442
11895
and at last their wages, which was death, eternall death, and howling for ever.
and At last their wages, which was death, Eternal death, and howling for ever.
cc p-acp ord po32 n2, r-crq vbds n1, j n1, cc vvg p-acp av.
(30) sermon (DIV2)
736
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11896
Nay, when we are out of our place, and busie in that which concernes us not,
Nay, when we Are out of our place, and busy in that which concerns us not,
uh-x, c-crq pns12 vbr av pp-f po12 n1, cc j p-acp d r-crq vvz pno12 xx,
(30) sermon (DIV2)
736
Page 442
11897
though what we do may be in it self lawfull, and most expedient to be done,
though what we do may be in it self lawful, and most expedient to be done,
cs r-crq pns12 vdb vmb vbi p-acp pn31 n1 j, cc av-ds j pc-acp vbi vdn,
(30) sermon (DIV2)
736
Page 442
11898
yet we make that act a sin in us, which is another mans duty, and so shipwrack at that point, to which another was bound;
yet we make that act a since in us, which is Another men duty, and so shipwreck At that point, to which Another was bound;
av pns12 vvb d n1 dt n1 p-acp pno12, r-crq vbz j-jn ng1 n1, cc av n1 p-acp d n1, p-acp r-crq n-jn vbds vvn;
(30) sermon (DIV2)
736
Page 442
11899
perish in the doing of that, for which he shall perish, for not doing it:
perish in the doing of that, for which he shall perish, for not doing it:
vvb p-acp dt vdg pp-f d, p-acp r-crq pns31 vmb vvi, c-acp xx vdg pn31:
(30) sermon (DIV2)
736
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11900
The best excuse that we can take up, is that we did honesta mente peccare, that we did that which is evil,
The best excuse that we can take up, is that we did Honesta mente Peccare, that we did that which is evil,
dt js n1 cst pns12 vmb vvi a-acp, vbz cst pns12 vdd fw-la fw-la uh, cst pns12 vdd d r-crq vbz j-jn,
(30) sermon (DIV2)
736
Page 443
11901
as we say, for the best; that we did sin and offend God with a good intention and pious mind;
as we say, for the best; that we did sin and offend God with a good intention and pious mind;
c-acp pns12 vvb, p-acp dt js; cst pns12 vdd vvi cc vvi np1 p-acp dt j n1 cc j n1;
(30) sermon (DIV2)
736
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11902
which Glosse may be fitted to the greatest sin, and is the fairest Chariot the Devil hath, to carry us to hell.
which Gloss may be fitted to the greatest since, and is the Fairest Chariot the devil hath, to carry us to hell.
r-crq n1 vmb vbi vvn p-acp dt js n1, cc vbz dt js n1 dt n1 vhz, pc-acp vvi pno12 p-acp n1.
(30) sermon (DIV2)
736
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11903
If we would be particular, the instances in this kind would be but too many:
If we would be particular, the instances in this kind would be but too many:
cs pns12 vmd vbi j, dt n2 p-acp d n1 vmd vbi p-acp av d:
(30) sermon (DIV2)
736
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11904
For such Agents the Enemy of the Truth hath alwayes had in all the Ages of the Church, who have unseasonably disturbed the publique peace,
For such Agents the Enemy of the Truth hath always had in all the Ages of the Church, who have unseasonably disturbed the public peace,
c-acp d n2 dt n1 pp-f dt n1 vhz av vhn p-acp d dt n2 pp-f dt n1, r-crq vhb av-j vvn dt j n1,
(30) sermon (DIV2)
736
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11905
and their own, whose businesse it was (and sure it could be none of their own) to teach Pastors to Govern, and Divines how to Preach;
and their own, whose business it was (and sure it could be none of their own) to teach Pastors to Govern, and Divines how to Preach;
cc po32 d, rg-crq n1 pn31 vbds (cc av-j pn31 vmd vbi pix pp-f po32 d) pc-acp vvi ng1 pc-acp vvi, cc vvz c-crq pc-acp vvi;
(30) sermon (DIV2)
736
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11906
every day to make a new coat for the Church;
every day to make a new coat for the Church;
d n1 pc-acp vvi dt j n1 p-acp dt n1;
(30) sermon (DIV2)
736
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11907
to hammer and shape out a new form and discipline, as if nothing could be done well,
to hammer and shape out a new from and discipline, as if nothing could be done well,
pc-acp vvi cc n1 av dt j n1 cc n1, c-acp cs pix vmd vbi vdn av,
(30) sermon (DIV2)
736
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11908
because they stood not by and had a hand in the doing it;
Because they stood not by and had a hand in the doing it;
c-acp pns32 vvd xx p-acp cc vhd dt n1 p-acp dt vdg pn31;
(30) sermon (DIV2)
736
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11909
and so make her not so faire, but certainly, as changeable as the moone. One sect dislikes this,
and so make her not so fair, but Certainly, as changeable as the moon. One sect dislikes this,
cc av vvb pno31 xx av j, cc-acp av-j, c-acp j c-acp dt n1. crd n1 vvz d,
(30) sermon (DIV2)
736
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11910
and another that, and a third quarrels at them both;
and Another that, and a third quarrels At them both;
cc j-jn d, cc dt ord n2 p-acp pno32 d;
(30) sermon (DIV2)
736
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11911
and every one of them, if their own fancy had been set up and establisht by another hand, would have kickt it down.
and every one of them, if their own fancy had been Set up and established by Another hand, would have Kicked it down.
cc d crd pp-f pno32, cs po32 d n1 vhd vbn vvn a-acp cc vvn p-acp j-jn n1, vmd vhi vvn pn31 a-acp.
(30) sermon (DIV2)
736
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11912
For this humour is restlesse and endlesse, and for want of matter, will at last feed on him that nourisheth it:
For this humour is restless and endless, and for want of matter, will At last feed on him that Nourishes it:
p-acp d n1 vbz j cc j, cc p-acp n1 pp-f n1, vmb p-acp ord vvi p-acp pno31 cst vvz pn31:
(30) sermon (DIV2)
736
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11913
as it was in that experiment of the Egyptians in Epiphanius, who filled a bag with serpents,
as it was in that experiment of the egyptians in Epiphanius, who filled a bag with Serpents,
c-acp pn31 vbds p-acp d n1 pp-f dt np1 p-acp np1, r-crq vvd dt n1 p-acp n2,
(30) sermon (DIV2)
736
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11914
and when afterwards they opened it, found that the greatest had eat up the rest, and half of it self:
and when afterwards they opened it, found that the greatest had eat up the rest, and half of it self:
cc c-crq av pns32 vvd pn31, vvd cst dt js vhn n1 a-acp dt n1, cc n-jn pp-f pn31 n1:
(30) sermon (DIV2)
736
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11915
we may well say of them, as Gregory the great doth, illos alienorum actuum sagax cogitatio devastat, they so busie their thoughts upon other mens actions, that they have none left for their own:
we may well say of them, as Gregory the great does, Illos alienorum Acts sagax cogitatio devastat, they so busy their thoughts upon other men's actions, that they have none left for their own:
pns12 vmb av vvi pp-f pno32, c-acp np1 dt j vdz, n1 fw-la fw-la fw-la fw-la fw-la, pns32 av vvi po32 n2 p-acp j-jn ng2 n2, cst pns32 vhb pix vvn p-acp po32 d:
(30) sermon (DIV2)
736
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11916
which being sent abroad into the world, leave a devastation, a wildernesse at home; which fly to every mark which is set up,
which being sent abroad into the world, leave a devastation, a Wilderness At home; which fly to every mark which is Set up,
r-crq vbg vvn av p-acp dt n1, vvb dt n1, dt n1 p-acp n1-an; r-crq vvb p-acp d vvb r-crq vbz vvn a-acp,
(30) sermon (DIV2)
736
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11917
but that which their calling and Religion directs them to aim at;
but that which their calling and Religion directs them to aim At;
cc-acp cst r-crq po32 n-vvg cc n1 vvz pno32 pc-acp vvi p-acp;
(30) sermon (DIV2)
736
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11918
whose whole life and imployment is to do other mens businesse, and sleep in their own.
whose Whole life and employment is to do other men's business, and sleep in their own.
rg-crq j-jn n1 cc n1 vbz pc-acp vdi j-jn ng2 n1, cc vvi p-acp po32 d.
(30) sermon (DIV2)
736
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11919
It is not safe neither for Church nor common-wealth, that such busie-bodies should walk in matters so far above their sphere and compasse;
It is not safe neither for Church nor commonwealth, that such busybodies should walk in matters so Far above their sphere and compass;
pn31 vbz xx j av-d p-acp n1 ccx n1, cst d n2 vmd vvi p-acp n2 av av-j p-acp po32 n1 cc n1;
(30) sermon (DIV2)
736
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11920
nor is it fit that Phaeton should sit too long in the chaire;
nor is it fit that Phaeton should fit too long in the chair;
ccx vbz pn31 j cst np1 vmd vvi av av-j p-acp dt n1;
(30) sermon (DIV2)
736
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11921
for if these turbulent, domineering spirits prevaile, if the mercy and providence of God prevent it not, the whole course of nature will be set on fire, or else dislocated and perverted;
for if these turbulent, domineering spirits prevail, if the mercy and providence of God prevent it not, the Whole course of nature will be Set on fire, or Else dislocated and perverted;
c-acp cs d j, j-vvg n2 vvi, cs dt n1 cc n1 pp-f np1 vvi pn31 xx, dt j-jn n1 pp-f n1 vmb vbi vvn p-acp n1, cc av vvn cc vvn;
(30) sermon (DIV2)
736
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11922
and the foot shall stand where the hand doth, the eare shall speak, and the tongue heare, and the foot see;
and the foot shall stand where the hand does, the ear shall speak, and the tongue hear, and the foot see;
cc dt n1 vmb vvi c-crq dt n1 vdz, dt n1 vmb vvi, cc dt n1 vvb, cc dt n1 vvb;
(30) sermon (DIV2)
736
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11923
all shall be Prophets, all Teachers, I might say, all shall be kings, and I might add, all will be atheists.
all shall be prophets, all Teachers, I might say, all shall be Kings, and I might add, all will be atheists.
d vmb vbi n2, d n2, pns11 vmd vvi, d vmb vbi n2, cc pns11 vmd vvi, d vmb vbi n2.
(30) sermon (DIV2)
736
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11924
If then we will study peace, or desire to be quiet in our place, let RELIGION guide us, which hath drawn out to our hands the most exact method,
If then we will study peace, or desire to be quiet in our place, let RELIGION guide us, which hath drawn out to our hands the most exact method,
cs av pns12 vmb vvi n1, cc vvb pc-acp vbi j-jn p-acp po12 n1, vvb n1 vvi pno12, r-crq vhz vvn av p-acp po12 n2 dt av-ds j n1,
(30) sermon (DIV2)
737
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11925
and most proportion'd to that end; or let us follow the method of nature it self;
and most proportioned to that end; or let us follow the method of nature it self;
cc av-ds vvn p-acp d n1; cc vvb pno12 vvi dt n1 pp-f n1 pn31 n1;
(30) sermon (DIV2)
737
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11926
and in the course of nature thus we see it. The heavens are stretcht forth as a canopy to compasse the Aire;
and in the course of nature thus we see it. The heavens Are stretched forth as a canopy to compass the Air;
cc p-acp dt n1 pp-f n1 av pns12 vvb pn31. dt n2 vbr vvn av p-acp dt n1 pc-acp vvi dt n1;
(30) sermon (DIV2)
737
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11927
the Aire moves about the earth; the earth keeps its Center, and is immoveable; the Sun knoweth his season, and the Moon her going down;
the Air moves about the earth; the earth keeps its Centre, and is immoveable; the Sun Knoweth his season, and the Moon her going down;
dt n1 vvz p-acp dt n1; dt n1 vvz po31 n1, cc vbz j; dt n1 vvz po31 n1, cc dt n1 po31 vvg a-acp;
(30) sermon (DIV2)
737
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11928
the Starres start not from their spheres: Heavy bodies ascend not, nor doe the light goe downwards;
the Stars start not from their spheres: Heavy bodies ascend not, nor do the Light go downwards;
dt n2 vvb xx p-acp po32 n2: j n2 vvb xx, ccx vdb dt n1 vvb av;
(30) sermon (DIV2)
737
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11929
but all the parts of the Universe are tyed and linkt together by that law of providence and order, that they may subsist.
but all the parts of the Universe Are tied and linked together by that law of providence and order, that they may subsist.
cc-acp d dt n2 pp-f dt n1 vbr vvn cc vvn av p-acp d n1 pp-f n1 cc n1, cst pns32 vmb vvi.
(30) sermon (DIV2)
737
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11930
And so it is both in Church and Common-wealth;
And so it is both in Church and Commonwealth;
cc av pn31 vbz av-d p-acp n1 cc n1;
(30) sermon (DIV2)
737
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11931
we are not in Termino, we cannot be quiet and rest, but in our own place and function:
we Are not in Termino, we cannot be quiet and rest, but in our own place and function:
pns12 vbr xx p-acp fw-la, pns12 vmbx vbi j-jn cc n1, cc-acp p-acp po12 d n1 cc n1:
(30) sermon (DIV2)
737
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11932
what should a Starre doe in the earth, or a strone in the firmament? what should an inferior step into a superiours seat,
what should a Star do in the earth, or a strone in the firmament? what should an inferior step into a superiors seat,
q-crq vmd dt n1 vdb p-acp dt n1, cc dt n1 p-acp dt n1? q-crq vmd dt j-jn n1 p-acp dt n2-jn n1,
(30) sermon (DIV2)
737
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11933
and set himself above those who are over him in the Lord? which I am sure is to be out of his place, where he cannot move but disorderly.
and Set himself above those who Are over him in the Lord? which I am sure is to be out of his place, where he cannot move but disorderly.
cc vvd px31 p-acp d r-crq vbr p-acp pno31 p-acp dt n1? r-crq pns11 vbm j vbz pc-acp vbi av pp-f po31 n1, c-crq pns31 vmbx vvi cc-acp av-j.
(30) sermon (DIV2)
737
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11934
If men would but fill their own, they would have but little leisure to step into another mans place,
If men would but fill their own, they would have but little leisure to step into Another men place,
cs n2 vmd cc-acp vvi po32 d, pns32 vmd vhi p-acp j n1 pc-acp vvi p-acp j-jn ng1 n1,
(30) sermon (DIV2)
737
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11936
For the Historian hath observed it, that those men who neglect their private affaires, are ever very busie in examining publick proceedings; For the Historian hath observed it, that those men who neglect their private affairs, Are ever very busy in examining public proceedings;
p-acp dt n1 vhz vvn pn31, cst d n2 r-crq vvb po32 j n2, vbr av av j p-acp vvg j n2-vvg;
(30) sermon (DIV2)
737
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11937
well skil'd in every mans duty but their own.
well skilled in every men duty but their own.
av vvn p-acp d ng1 n1 p-acp po32 d.
(30) sermon (DIV2)
737
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11938
Who fitter to change the face of a Common-wealth, then he that was so far indebted, that he dared not to shew his own? who wanted so much, that he might be worth nothing? who more ready to shake and dissolve a state,
Who fitter to change the face of a Commonwealth, then he that was so Far indebted, that he dared not to show his own? who wanted so much, that he might be worth nothing? who more ready to shake and dissolve a state,
q-crq n1 pc-acp vvi dt n1 pp-f dt n1, av pns31 cst vbds av av-j vvn, cst pns31 vvd xx pc-acp vvi po31 d? q-crq vvd av av-d, cst pns31 vmd vbi j pix? r-crq dc j pc-acp vvi cc vvi dt n1,
(30) sermon (DIV2)
737
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11939
then he that hath wasted his own with riotous living? who will sooner be a traytor then a bankrupt?
then he that hath wasted his own with riotous living? who will sooner be a traitor then a bankrupt?
cs pns31 cst vhz vvn po31 d p-acp j n-vvg? q-crq n1 av-c vbi dt n1 cs dt j-jn?
(30) sermon (DIV2)
737
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11940
I might here urge and presse this duty, which confines every man to his own businesse;
I might Here urge and press this duty, which confines every man to his own business;
pns11 vmd av vvi cc vvi d n1, r-crq n2 d n1 p-acp po31 d n1;
(30) sermon (DIV2)
738
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11941
1 à decoro, from the grace, and beseemingnesse of it;
1 à decoro, from the grace, and beseemingness of it;
crd fw-fr fw-la, p-acp dt n1, cc n1 pp-f pn31;
(30) sermon (DIV2)
738
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11942
for what garment can fit us better then our own? what businesse more naturall to us then our own? what motion more gracefull then in our own? our own place best becomes us,
for what garment can fit us better then our own? what business more natural to us then our own? what motion more graceful then in our own? our own place best becomes us,
p-acp r-crq n1 vmb vvi pno12 av-jc cs po12 d? q-crq n1 av-dc j p-acp pno12 cs po12 d? q-crq n1 av-dc j cs p-acp po12 d? po12 d n1 av-js vvz pno12,
(30) sermon (DIV2)
738
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11943
and we are riculous and monstrous in any other: Apelles with an aule in his hand, or the cobler with his pencill;
and we Are riculous and monstrous in any other: Apelles with an aule in his hand, or the cobbler with his pencil;
cc pns12 vbr j cc j p-acp d n-jn: np1 p-acp dt n1 p-acp po31 n1, cc dt n1 p-acp po31 n1;
(30) sermon (DIV2)
738
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11944
Midas with asses eares, or an asse in purple; Nero with his fiddle, or a fidler with a crown;Midas with asses ears, or an Ass in purple; Nero with his fiddle, or a fiddler with a crown;
np1 p-acp ng2 n2, cc dt n1 p-acp j-jn; np1 p-acp po31 n1, cc dt n1 p-acp dt n1;
(30) sermon (DIV2)
738
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11945
Comodus making of glasses, a good dancer, and a swordplaier, or a glasseman, and a dauncer giving laws; Commodus making of glasses, a good dancer, and a swordplayer, or a glasseman, and a dancer giving laws;
np1 vvg pp-f n2, dt j n1, cc dt n1, cc dt n1, cc dt n1 vvg n2;
(30) sermon (DIV2)
738
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11946
a tradesman in the pulpit, or a divine with the meteyard in his hand;
a tradesman in the pulpit, or a divine with the meteyard in his hand;
dt n1 p-acp dt n1, cc dt j-jn p-acp dt n1 p-acp po31 n1;
(30) sermon (DIV2)
738
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11947
the Lord in his servants frock, and the servant on his footcloth, are objects of that nature, that they command our finger and our smile;
the Lord in his Servants frock, and the servant on his footcloth, Are objects of that nature, that they command our finger and our smile;
dt n1 p-acp po31 ng1 n1, cc dt n1 p-acp po31 n1, vbr n2 pp-f d n1, cst pns32 vvb po12 n1 cc po12 n1;
(30) sermon (DIV2)
738
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11948
and the first and easiest censure we passe on them, is our laughter, and it were happy for common-wealths, if they deserved no worse.
and the First and Easiest censure we pass on them, is our laughter, and it were happy for commonwealths, if they deserved no Worse.
cc dt ord cc js n1 pns12 vvb p-acp pno32, vbz po12 n1, cc pn31 vbdr j p-acp n2, cs pns32 vvd av-dx av-jc.
(30) sermon (DIV2)
738
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11949
But they are not onely ridiculous, but ominous and prodigious, and appeare like comets, threatning and ushering in some plague,
But they Are not only ridiculous, but ominous and prodigious, and appear like Comets, threatening and ushering in Some plague,
p-acp pns32 vbr xx av-j j, cc-acp j cc j, cc vvi av-j n2, vvg cc vvg p-acp d n1,
(30) sermon (DIV2)
738
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11950
or war, some strange alteration in Church or Common-wealth; whereas our own place (be it what it will) doth not onely conserve, but become and adorn us;
or war, Some strange alteration in Church or Commonwealth; whereas our own place (be it what it will) does not only conserve, but become and adorn us;
cc n1, d j n1 p-acp n1 cc n1; cs po12 d n1 (vbi pn31 q-crq pn31 vmb) vdz xx av-j vvi, cc-acp vvb cc vvi pno12;
(30) sermon (DIV2)
738
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11951
and our regular motion in it, is a faire prophesie of peace to our selves and all that are about us;
and our regular motion in it, is a fair prophesy of peace to our selves and all that Are about us;
cc po12 j n1 p-acp pn31, vbz dt j vvi pp-f n1 p-acp po12 n2 cc d cst vbr p-acp pno12;
(30) sermon (DIV2)
738
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11952
and though it be the lowest, we may be honorable in it, as Themistocles once said, being chosen into a meane office, that he would so mannage it,
and though it be the lowest, we may be honourable in it, as Themistocles once said, being chosen into a mean office, that he would so manage it,
cc cs pn31 vbb dt js, pns12 vmb vbi j p-acp pn31, c-acp np1 a-acp vvd, vbg vvn p-acp dt j n1, cst pns31 vmd av vvi pn31,
(30) sermon (DIV2)
738
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11953
as to make it of as great repute in Athens as the highest. 2ly. ab utili, from the advantage it brings;
as to make it of as great repute in Athens as the highest. 2ly. ab utili, from the advantage it brings;
c-acp pc-acp vvi pn31 pp-f p-acp j n1 p-acp np1 p-acp dt js. av-j. fw-la fw-la, p-acp dt n1 pn31 vvz;
(30) sermon (DIV2)
738
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11954
quod enim decet ferè prodest, saith Quintilian; for that which becomes us, commonly doth also further and promote us; quod enim Deceit ferè profits, Says Quintilian; for that which becomes us, commonly does also further and promote us;
fw-la fw-la fw-la fw-la j, vvz np1; p-acp d r-crq vvz pno12, av-j vdz av av-jc cc vvb pno12;
(30) sermon (DIV2)
739
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11955
we usually say, our plough goes forward, and when the plough goes and is ours,
we usually say, our plough Goes forward, and when the plough Goes and is ours,
pns12 av-j vvb, po12 n1 vvz av-j, cc c-crq dt n1 vvz cc vbz png12,
(30) sermon (DIV2)
739
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11956
when we sow our own seed, in our own ground, we have laid the foundation of a faire hope,
when we sow our own seed, in our own ground, we have laid the Foundation of a fair hope,
c-crq pns12 vvb po12 d n1, p-acp po12 d n1, pns12 vhb vvn dt n1 pp-f dt j n1,
(30) sermon (DIV2)
739
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11957
and we seldome misse of a rich & plenteous harvest.
and we seldom miss of a rich & plenteous harvest.
cc pns12 av vvi pp-f dt j cc j n1.
(30) sermon (DIV2)
739
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11958
When we venture out of our place, we venture as at a Lottery, where we draw many blanks, before we have one prize;
When we venture out of our place, we venture as At a Lottery, where we draw many blanks, before we have one prize;
c-crq pns12 vvb av pp-f po12 n1, pns12 vvb a-acp p-acp dt n1, c-crq pns12 vvb d n2, c-acp pns12 vhb crd n1;
(30) sermon (DIV2)
739
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11959
and when that is drawne, it doth not countervaile the fourtieth part of our venture;
and when that is drawn, it does not countervail the Fortieth part of our venture;
cc c-crq d vbz vvn, pn31 vdz xx vvi dt ord n1 pp-f po12 n1;
(30) sermon (DIV2)
739
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11960
but the trumpet sounds as at a triumph, and we leave behind us more then we carryed with us,
but the trumpet sounds as At a triumph, and we leave behind us more then we carried with us,
cc-acp dt n1 vvz a-acp p-acp dt n1, cc pns12 vvb p-acp pno12 dc cs pns12 vvd p-acp pno12,
(30) sermon (DIV2)
739
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11961
and go away with the losse:
and go away with the loss:
cc vvb av p-acp dt n1:
(30) sermon (DIV2)
739
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11962
So it is when we move in another mans place, we move upon hopes, which most times deceive us;
So it is when we move in Another men place, we move upon hope's, which most times deceive us;
av pn31 vbz c-crq pns12 vvb p-acp j-jn ng1 n1, pns12 vvb p-acp n2, r-crq ds n2 vvb pno12;
(30) sermon (DIV2)
739
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11963
when we do our own businesse, we find no difficulty but in the businesse it self, and no enemy, but negligence;
when we do our own business, we find no difficulty but in the business it self, and no enemy, but negligence;
c-crq pns12 vdb po12 d n1, pns12 vvb dx n1 cc-acp p-acp dt n1 pn31 n1, cc dx n1, cc-acp n1;
(30) sermon (DIV2)
739
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11964
but when we break our limits, and leap into other mens affaires, we meet with greater opposition;
but when we break our Limits, and leap into other men's affairs, we meet with greater opposition;
cc-acp c-crq pns12 vvb po12 n2, cc vvi p-acp j-jn ng2 n2, pns12 vvb p-acp jc n1;
(30) sermon (DIV2)
739
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11965
we meet with the Law, which is against us, and very often too strong for us;
we meet with the Law, which is against us, and very often too strong for us;
pns12 vvb p-acp dt n1, r-crq vbz p-acp pno12, cc av av av j p-acp pno12;
(30) sermon (DIV2)
739
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11966
we meet with those who will be as violent to defend their station, as we are to trouble it;
we meet with those who will be as violent to defend their station, as we Are to trouble it;
pns12 vvb p-acp d r-crq vmb vbi a-acp j pc-acp vvi po32 n1, c-acp pns12 vbr pc-acp vvi pn31;
(30) sermon (DIV2)
739
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11967
and if we chance to break through all these, yet when we have cast up our accounts,
and if we chance to break through all these, yet when we have cast up our accounts,
cc cs pns12 vvb pc-acp vvi p-acp d d, av c-crq pns12 vhb vvn a-acp po12 n2,
(30) sermon (DIV2)
739
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11968
and reckon up the trouble we have undergone, the illegality and injustice of our proceedings, the detestation of all good men,
and reckon up the trouble we have undergone, the illegality and injustice of our proceedings, the detestation of all good men,
cc vvb a-acp dt n1 pns12 vhb vvn, dt n1 cc n1 pp-f po12 n2-vvg, dt n1 pp-f d j n2,
(30) sermon (DIV2)
739
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11969
and the vengeance which hangs over us, with that benefit which we have reapt, we may put our advantage in our eyes,
and the vengeance which hangs over us, with that benefit which we have reaped, we may put our advantage in our eyes,
cc dt n1 r-crq vvz p-acp pno12, p-acp d n1 r-crq pns12 vhb vvn, pns12 vmb vvi po12 n1 p-acp po12 n2,
(30) sermon (DIV2)
739
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11970
as they say, and drop it out. Lastly, à necessario, from the necessity of doing it;
as they say, and drop it out. Lastly, à Necessarily, from the necessity of doing it;
c-acp pns32 vvb, cc vvb pn31 av. ord, fw-fr fw-la, p-acp dt n1 pp-f vdg pn31;
(30) sermon (DIV2)
739
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11971
and I doe not meane a legall, and Causative necessity, as the Civilians speak, a precise necessity, which the law and honesty layes upon us;
and I do not mean a Legal, and Causative necessity, as the Civilians speak, a precise necessity, which the law and honesty lays upon us;
cc pns11 vdb xx vvi dt j, cc j n1, c-acp dt n2-jn vvb, dt j n1, r-crq dt n1 cc n1 vvz p-acp pno12;
(30) sermon (DIV2)
740
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11972
but a necessity in respect of the end, which is to be quiet, which we cannot attaine to but by our motion in our own place;
but a necessity in respect of the end, which is to be quiet, which we cannot attain to but by our motion in our own place;
cc-acp dt n1 p-acp n1 pp-f dt n1, r-crq vbz pc-acp vbi j-jn, r-crq pns12 vmbx vvi p-acp cc-acp p-acp po12 n1 p-acp po12 d n1;
(30) sermon (DIV2)
740
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11973
for other paths are strange paths and heterogeneous to it;
for other paths Are strange paths and heterogeneous to it;
p-acp j-jn n2 vbr j n2 cc j p-acp pn31;
(30) sermon (DIV2)
740
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11974
and the further we goe in them, the further we are off, and meet with nothing but that which is Diametrically opposed to it;
and the further we go in them, the further we Are off, and meet with nothing but that which is Diametrically opposed to it;
cc dt jc pns12 vvb p-acp pno32, dt jc pns12 vbr a-acp, cc vvi p-acp pix cc-acp cst r-crq vbz av-j vvn p-acp pn31;
(30) sermon (DIV2)
740
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11975
injustice, hatred, the curse both of God and man, goods which are of no value,
injustice, hatred, the curse both of God and man, goods which Are of no valve,
n1, n1, dt n1 av-d pp-f np1 cc n1, n2-j r-crq vbr pp-f dx n1,
(30) sermon (DIV2)
740
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11976
whilst they are in our hands, and never estimable but in his, whose they truly are;
while they Are in our hands, and never estimable but in his, whose they truly Are;
cs pns32 vbr p-acp po12 n2, cc av-x j cc-acp p-acp po31, r-crq pns32 av-j vbr;
(30) sermon (DIV2)
740
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11977
which all are ill materialls to make a pillow to rest on.
which all Are ill materials to make a pillow to rest on.
r-crq d vbr j-jn n2-jn pc-acp vvi dt n1 pc-acp vvi a-acp.
(30) sermon (DIV2)
740
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11978
In a word, in this our irregular motion we look toward the rising Sun, and travell towards the West;
In a word, in this our irregular motion we look towards the rising Sun, and travel towards the West;
p-acp dt n1, p-acp d po12 j n1 pns12 vvb p-acp dt j-vvg n1, cc vvi p-acp dt n1;
(30) sermon (DIV2)
740
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11979
we run from the shade into a tempest;
we run from the shade into a tempest;
pns12 vvb p-acp dt n1 p-acp dt n1;
(30) sermon (DIV2)
740
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11980
we seek for ease and rest, and have thrust our selves into the Region of noise, and thunder, and darknesse.
we seek for ease and rest, and have thrust our selves into the Region of noise, and thunder, and darkness.
pns12 vvb p-acp n1 cc n1, cc vhb vvn po12 n2 p-acp dt n1 pp-f n1, cc n1, cc n1.
(30) sermon (DIV2)
740
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11981
Ask those boysterous and contentious spirits which delight in warre; ask the Tyrants of the earth, those publique, and priviledg'd thieves;
Ask those boisterous and contentious spirits which delight in war; ask the Tyrants of the earth, those public, and privileged thieves;
vvb d j cc j n2 r-crq vvb p-acp n1; vvb dt n2 pp-f dt n1, d j, cc j-vvn n2;
(30) sermon (DIV2)
740
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11982
ask those who doe wade to their unwarranted desires through the fortunes and bloud of others,
ask those who do wade to their unwarranted Desires through the fortune's and blood of Others,
vvb d r-crq vdb vvi p-acp po32 j-vvn n2 p-acp dt n2 cc n1 pp-f n2-jn,
(30) sermon (DIV2)
740
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11983
and see how they are filled with horror and anxiety; how the riches, which they so greedily desired, have eaten them up;
and see how they Are filled with horror and anxiety; how the riches, which they so greedily desired, have eaten them up;
cc vvb c-crq pns32 vbr vvn p-acp n1 cc n1; c-crq dt n2, r-crq pns32 av av-j vvn, vhb vvn pno32 a-acp;
(30) sermon (DIV2)
740
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11984
Behold them afraid of their fortunes, of their friends, of themselves, even fainting and panting on the Pinacle of State, ready to be blown down with every puffe of wind;
Behold them afraid of their fortune's, of their Friends, of themselves, even fainting and panting on the Pinnacle of State, ready to be blown down with every puff of wind;
vvb pno32 j pp-f po32 n2, pp-f po32 n2, pp-f px32, av vvg cc vvg p-acp dt n1 pp-f n1, j pc-acp vbi vvn a-acp p-acp d n1 pp-f n1;
(30) sermon (DIV2)
740
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11985
as busie to secure their estate, as they were to raise it, and yet forced to that unhappy prudence which must needs endanger it.
as busy to secure their estate, as they were to raise it, and yet forced to that unhappy prudence which must needs endanger it.
c-acp j pc-acp vvi po32 n1, c-acp pns32 vbdr pc-acp vvi pn31, cc av vvn p-acp d j n1 r-crq vmb av vvi pn31.
(30) sermon (DIV2)
740
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11986
Behold one slaine by his friends, another by his sonnes, a third by his servants, and some by their very souldiers, who helpt to raise them to this formidable height.
Behold one slain by his Friends, Another by his Sons, a third by his Servants, and Some by their very Soldiers, who helped to raise them to this formidable height.
vvb pi vvn p-acp po31 n2, j-jn p-acp po31 n2, dt ord p-acp po31 n2, cc d p-acp po32 j n2, r-crq vvd pc-acp vvi pno32 p-acp d j n1.
(30) sermon (DIV2)
740
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11987
Look over all the Tragedies which have been written, scarce any but of these; — Sine caede & sanguine pauci.
Look over all the Tragedies which have been written, scarce any but of these; — Sine Kill & sanguine Pauci.
n1 p-acp d dt n2 r-crq vhb vbn vvn, av-j d p-acp pp-f d; — fw-la vvd cc j fw-la.
(30) sermon (DIV2)
740
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11988
Few of them have brought their gray haires unbloudy to their grave;
Few of them have brought their grey hairs unbloody to their grave;
d pp-f pno32 vhb vvn po32 j-jn n2 j p-acp po32 n1;
(30) sermon (DIV2)
741
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11989
and if this be to be quiet, we may in time be induced to believe, that rest and peace may be found even in hell it self.
and if this be to be quiet, we may in time be induced to believe, that rest and peace may be found even in hell it self.
cc cs d vbb p-acp vbb j-jn, pns12 vmb p-acp n1 vbi vvn pc-acp vvi, cst n1 cc n1 vmb vbi vvn av p-acp n1 pn31 n1.
(30) sermon (DIV2)
741
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11990
This then is not the way;
This then is not the Way;
np1 av vbz xx dt n1;
(30) sermon (DIV2)
742
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11991
and if we will reach home to the end, we must choose that path which leads unto it:
and if we will reach home to the end, we must choose that path which leads unto it:
cc cs pns12 vmb vvi av-an p-acp dt n1, pns12 vmb vvi d n1 r-crq vvz p-acp pn31:
(30) sermon (DIV2)
742
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11992
This is not the Apostles method;
This is not the Apostles method;
d vbz xx dt n2 n1;
(30) sermon (DIV2)
742
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11993
no, saith Saint Paul, we have many members in one body, and all members have not the same office;
no, Says Saint Paul, we have many members in one body, and all members have not the same office;
uh-dx, vvz n1 np1, pns12 vhb d n2 p-acp crd n1, cc d n2 vhb xx dt d n1;
(30) sermon (DIV2)
742
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11994
having therefore different callings, and different gifts, and different places to move in, let every man wait upon and move in his own,
having Therefore different callings, and different Gifts, and different places to move in, let every man wait upon and move in his own,
vhg av j n2, cc j n2, cc j n2 pc-acp vvi p-acp, vvb d n1 vvi p-acp cc vvi p-acp po31 d,
(30) sermon (DIV2)
742
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11995
for there he may be quiet, and no where else: let the Lawyer plead, and the Divine preach;
for there he may be quiet, and no where Else: let the Lawyer plead, and the Divine preach;
c-acp a-acp pns31 vmb vbi j-jn, cc dx c-crq av: vvb dt n1 vvb, cc dt j-jn vvi;
(30) sermon (DIV2)
742
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11996
let the husbandman plough the earth, and the Merchant the Sea; let the Tradesman follow his trade;
let the husbandman plough the earth, and the Merchant the Sea; let the Tradesman follow his trade;
vvb dt n1 vvb dt n1, cc dt n1 dt n1; vvb dt n1 vvb po31 n1;
(30) sermon (DIV2)
742
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11997
let the Magistrate governe, and let all the people say Amen; let all men make good their place,
let the Magistrate govern, and let all the people say Amen; let all men make good their place,
vvb dt n1 vvb, cc vvb d dt n1 vvb uh-n; vvb d n2 vvb j po32 n1,
(30) sermon (DIV2)
742
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11998
and every man doe his own businesse, and so rejoyce together in the publique order and peace:
and every man do his own business, and so rejoice together in the public order and peace:
cc d n1 vdb po31 d n1, cc av vvb av p-acp dt j n1 cc n1:
(30) sermon (DIV2)
742
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11999
And as Cuiacius that famous Lawyer in France, when he was askt his opinion in points of Divinity, was wont to give no other answer but this, Nihil hoc ad Edictum Praetoris, this which you ask me hath to relation to the Edict of the Praetor;
And as Cuiacius that famous Lawyer in France, when he was asked his opinion in points of Divinity, was wont to give no other answer but this, Nihil hoc ad Edictum Praetoris, this which you ask me hath to Relation to the Edict of the Praetor;
cc c-acp npg1 cst j n1 p-acp np1, c-crq pns31 vbds vvn po31 n1 p-acp n2 pp-f n1, vbds j pc-acp vvi dx j-jn n1 p-acp d, fw-la fw-la fw-la fw-la np1, d r-crq pn22 vvb pno11 vhz p-acp n1 p-acp dt n1 pp-f dt n1;
(30) sermon (DIV2)
742
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12019
And such a course, God and nature may seeme to have taken with us, not to dull this activity in us,
And such a course, God and nature may seem to have taken with us, not to dull this activity in us,
cc d dt n1, np1 cc n1 vmb vvi pc-acp vhi vvn p-acp pno12, xx pc-acp vvi d n1 p-acp pno12,
(30) sermon (DIV2)
743
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12000
so when any temptation shall take us, and invite and flatter us Ire in opus alienum, to put our hands to another mans work, let us drive it back and vanquish it with this considerate resolution, that it is not amongst the NONLATINALPHABET, that it is none of our businesse, no more pertaining to our calling,
so when any temptation shall take us, and invite and flatter us Ire in opus Alienum, to put our hands to Another men work, let us drive it back and vanquish it with this considerate resolution, that it is not among the, that it is none of our business, no more pertaining to our calling,
av c-crq d n1 vmb vvi pno12, cc vvi cc vvi pno12 n1 p-acp fw-la fw-la, pc-acp vvi po12 n2 p-acp j-jn ng1 n1, vvb pno12 vvi pn31 av cc vvi pn31 p-acp d j n1, cst pn31 vbz xx p-acp dt, cst pn31 vbz pix pp-f po12 n1, av-dx av-dc vvg p-acp po12 n-vvg,
(30) sermon (DIV2)
742
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12001
then Divinity doth to the Edict of the Praetor. And then as we confine our selves to our own calling,
then Divinity does to the Edict of the Praetor. And then as we confine our selves to our own calling,
cs n1 vdz p-acp dt n1 pp-f dt n1. cc av c-acp pns12 vvb po12 n2 p-acp po12 d vvg,
(30) sermon (DIV2)
742
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12002
so let us be active and constant in our motion in it;
so let us be active and constant in our motion in it;
av vvb pno12 vbi j cc j p-acp po12 n1 p-acp pn31;
(30) sermon (DIV2)
742
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12003
and as it follows in the Apostles method, let us shake off sloth, and work with our hands; which is next to be consider'd.
and as it follows in the Apostles method, let us shake off sloth, and work with our hands; which is next to be considered.
cc c-acp pn31 vvz p-acp dt n2 n1, vvb pno12 vvi a-acp n1, cc vvb p-acp po12 n2; r-crq vbz ord pc-acp vbi vvn.
(30) sermon (DIV2)
742
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12004
For indeed, idlenesse is the mother and nurse of this pragmaticall curiosity;
For indeed, idleness is the mother and nurse of this pragmatical curiosity;
c-acp av, n1 vbz dt n1 cc n1 pp-f d j n1;
(30) sermon (DIV2)
743
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12005
Haec mihi verecundiam, & virtutis modum deturbavit, saith he in Plautus, this takes off our blush, Haec mihi verecundiam, & virtue modum deturbavit, Says he in Plautus, this Takes off our blush,
fw-la fw-la fw-la, cc fw-la fw-la fw-la, vvz pns31 p-acp np1, d vvz p-acp po12 n1,
(30) sermon (DIV2)
743
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12006
and makes us bold adventurers to engage our selves in other mens actions;
and makes us bold adventurers to engage our selves in other men's actions;
cc vvz pno12 j n2 pc-acp vvi po12 n2 p-acp j-jn ng2 n2;
(30) sermon (DIV2)
743
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12007
for when the mind of man is at loose, not taken up and busied in the adorning of it self,
for when the mind of man is At lose, not taken up and busied in the adorning of it self,
p-acp c-crq dt n1 pp-f n1 vbz p-acp j, xx vvn a-acp cc vvn p-acp dt vvg pp-f pn31 n1,
(30) sermon (DIV2)
743
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12008
then Dinah - like it must gadd abroad to see the daughters of the Countrey,
then Dinah - like it must gadd abroad to see the daughters of the Country,
av np1 - zz pn31 vmb n1 av pc-acp vvi dt n2 pp-f dt n1,
(30) sermon (DIV2)
743
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12009
and mingle it self with those contemplations which are, as it were, of another Tribe and Nation, meere strangers unto her.
and mingle it self with those contemplations which Are, as it were, of Another Tribe and nation, mere Strangers unto her.
cc vvi pn31 n1 p-acp d n2 r-crq vbr, c-acp pn31 vbdr, pp-f j-jn n1 cc n1, j n2 p-acp pno31.
(30) sermon (DIV2)
743
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12010
It is the character of the strange woman, Prov. 7. That she is garrula & vaga, that she is loud, and ever stragling ( vagum scortum as Horace calls her) and her feet abide not in her house;
It is the character of the strange woman, Curae 7. That she is garrula & Vaga, that she is loud, and ever straggling (vagum scortum as Horace calls her) and her feet abide not in her house;
pn31 vbz dt n1 pp-f dt j n1, np1 crd cst pns31 vbz fw-la cc fw-la, cst pns31 vbz j, cc av vvg (fw-la fw-la p-acp np1 vvz pno31) cc po31 n2 vvi xx p-acp po31 n1;
(30) sermon (DIV2)
743
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12011
for NONLATINALPHABET, saith Aristotle in his Politicks.) He that will be Idle, will be evil; and he that will do nothing, will do that which he should not; for, Says Aristotle in his Politics.) He that will be Idle, will be evil; and he that will do nothing, will do that which he should not;
p-acp, vvz np1 p-acp po31 n2-j.) pns31 cst vmb vbi j, vmb vbi j-jn; cc pns31 cst vmb vdi pix, vmb vdi d r-crq pns31 vmd xx;
(30) sermon (DIV2)
743
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12012
and the reason is given by the Stoick, mobilis & inquieta mens homini data est, the mind of man is full of activity, ever in motion,
and the reason is given by the Stoic, mobilis & inquieta Mens Homini data est, the mind of man is full of activity, ever in motion,
cc dt n1 vbz vvn p-acp dt jp, fw-la cc fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f n1 vbz j pp-f n1, av p-acp n1,
(30) sermon (DIV2)
743
Page 447
12013
and restlesse, now carried to this object, and anon to that; it walks through the world, and out of the world, and is not at rest, when the body sleeps;
and restless, now carried to this Object, and anon to that; it walks through the world, and out of the world, and is not At rest, when the body sleeps;
cc j, av vvn p-acp d n1, cc av p-acp d; pn31 vvz p-acp dt n1, cc av pp-f dt n1, cc vbz xx p-acp n1, c-crq dt n1 vvz;
(30) sermon (DIV2)
743
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12014
and if it do not follow that which is good, it will soone fasten to that which is evil;
and if it do not follow that which is good, it will soon fasten to that which is evil;
cc cs pn31 vdb xx vvi d r-crq vbz j, pn31 vmb av vvi p-acp d r-crq vbz j-jn;
(30) sermon (DIV2)
743
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12015
for it is not as a wedg of lead, but of the nature of an Angel, which is NONLATINALPHABET, which cannot sleep;
for it is not as a wedge of led, but of the nature of an Angel, which is, which cannot sleep;
c-acp pn31 vbz xx p-acp dt n1 pp-f n1, cc-acp pp-f dt n1 pp-f dt n1, r-crq vbz, r-crq vmbx vvi;
(30) sermon (DIV2)
743
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12016
as Aristotle spake of children, NONLATINALPHABET, it cannot rest, and be quiet; and therefore the same Philosopher much commends NONLATINALPHABET Archytas his rattle, as a profitable invention;
as Aristotle spoke of children,, it cannot rest, and be quiet; and Therefore the same Philosopher much commends Archytas his rattle, as a profitable invention;
c-acp np1 vvd pp-f n2,, pn31 vmbx vvi, cc vbi j-jn; cc av dt d n1 av-d vvz np1 po31 n1, c-acp dt j n1;
(30) sermon (DIV2)
743
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12017
for being put into the hands of children, it keeps them from breaking vessells of use;
for being put into the hands of children, it keeps them from breaking vessels of use;
c-acp vbg vvn p-acp dt n2 pp-f n2, pn31 vvz pno32 p-acp vvg n2 pp-f n1;
(30) sermon (DIV2)
743
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12018
and so this restlesse humor is made lesse hurtfull, by diversion.
and so this restless humour is made less hurtful, by diversion.
cc av d j n1 vbz vvn av-dc j, p-acp n1.
(30) sermon (DIV2)
743
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12020
but to limit and confine it;
but to limit and confine it;
cc-acp pc-acp vvi cc vvi pn31;
(30) sermon (DIV2)
743
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12021
and as he hath distributed to every man a gift, so he hath allotted to every man a Calling answerable to that gift, that every man being bound to one, may have the lesse scope and liberty to rove and make an incursion upon another mans calling.
and as he hath distributed to every man a gift, so he hath allotted to every man a Calling answerable to that gift, that every man being bound to one, may have the less scope and liberty to rove and make an incursion upon Another men calling.
cc c-acp pns31 vhz vvn p-acp d n1 dt n1, av pns31 vhz vvn p-acp d n1 dt vvg j p-acp d n1, cst d n1 vbg vvn p-acp crd, vmb vhi dt av-dc n1 cc n1 pc-acp vvi cc vvi dt n1 p-acp j-jn ng1 n1.
(30) sermon (DIV2)
743
Page 447
12022
This is a Primordiall Law, of as great antiquity as the first man Adam, That we must work with our hands; For God will not every day work miracles for us,
This is a Primordial Law, of as great antiquity as the First man Adam, That we must work with our hands; For God will not every day work Miracles for us,
d vbz dt j n1, pp-f a-acp j n1 p-acp dt ord n1 np1, cst pns12 vmb vvi p-acp po12 n2; p-acp np1 vmb xx d n1 vvi n2 p-acp pno12,
(30) sermon (DIV2)
743
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12023
and send us, as he did the Israelites, NONLATINALPHABET, as Basil speaks, food without the labour of plowing and sowing.
and send us, as he did the Israelites,, as Basil speaks, food without the labour of plowing and sowing.
cc vvb pno12, c-acp pns31 vdd dt np2,, c-acp np1 vvz, n1 p-acp dt n1 pp-f vvg cc vvg.
(30) sermon (DIV2)
743
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12024
Every Dew will not bring us Manna, nor every rock yeeld us water; No, In sudore vultûs tui, In the sweat of thy brows thou shalt eat thy bread, was a Command as well as a Curse;
Every Due will not bring us Manna, nor every rock yield us water; No, In Sudore vultûs tui, In the sweat of thy brows thou shalt eat thy bred, was a Command as well as a Curse;
np1 j-jn vmb xx vvi pno12 n1, ccx d vvb vvb pno12 n1; av-dx, p-acp fw-la fw-la fw-la, p-acp dt n1 pp-f po21 n2 pns21 vm2 vvi po21 n1, vbds dt n1 c-acp av c-acp dt n1;
(30) sermon (DIV2)
743
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12025
and God hath so ordain'd it, that by fulfilling the Command, we may turn the Curse into a Blessing.
and God hath so ordained it, that by fulfilling the Command, we may turn the Curse into a Blessing.
cc np1 vhz av vvn pn31, cst p-acp vvg dt n1, pns12 vmb vvi dt n1 p-acp dt n1.
(30) sermon (DIV2)
743
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12026
We are not now in Paradise, but as our first Father, after he had forfeited it, mundo dati quasi metallo, as Tertull. speaks, condemned to the world as to the mines, to labour and dig,
We Are not now in Paradise, but as our First Father, After he had forfeited it, mundo Dati quasi metallo, as Tertul speaks, condemned to the world as to the mines, to labour and dig,
pns12 vbr xx av p-acp n1, cc-acp c-acp po12 ord n1, c-acp pns31 vhd vvn pn31, fw-la fw-la fw-la uh, p-acp np1 vvz, vvn p-acp dt n1 c-acp p-acp dt n2, pc-acp vvi cc vvi,
(30) sermon (DIV2)
743
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12027
and so find that treasure we seek for.
and so find that treasure we seek for.
cc av vvb d n1 pns12 vvb p-acp.
(30) sermon (DIV2)
743
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12028
As heaven, so the earth is the Lords, and he hath given them both to the Sonnes of men;
As heaven, so the earth is the lords, and he hath given them both to the Sons of men;
p-acp n1, av dt n1 vbz dt n2, cc pns31 vhz vvn pno32 d p-acp dt n2 pp-f n2;
(30) sermon (DIV2)
743
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12029
the food of our soules, and the food of our bodies are his gift, and he gives them,
the food of our Souls, and the food of our bodies Are his gift, and he gives them,
dt n1 pp-f po12 n2, cc dt n1 pp-f po12 n2 vbr po31 n1, cc pns31 vvz pno32,
(30) sermon (DIV2)
743
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12030
when he reveals and prescribes the meanes how we shall procure them;
when he reveals and prescribes the means how we shall procure them;
c-crq pns31 vvz cc vvz dt n2 c-crq pns12 vmb vvi pno32;
(30) sermon (DIV2)
743
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12031
for the one he hath given us faculty and will, for the other strength and appetite;
for the one he hath given us faculty and will, for the other strength and appetite;
c-acp dt pi pns31 vhz vvn pno12 n1 cc n1, p-acp dt j-jn n1 cc n1;
(30) sermon (DIV2)
743
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12032
neither will the heavens how themselves down to take us in, nor the things of this world fall into our bosome,
neither will the heavens how themselves down to take us in, nor the things of this world fallen into our bosom,
dx vmb dt n2 c-crq px32 a-acp pc-acp vvi pno12 p-acp, ccx dt n2 pp-f d n1 vvi p-acp po12 n1,
(30) sermon (DIV2)
743
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when we sit still, and lay no more out for them then a wish. Open thy mouth wide, and I will fill it, and the opening of our mouth is our Prayer, our Endeavour, our working with our hands, and then his blessings fall down, and fill it.
when we fit still, and lay no more out for them then a wish. Open thy Mouth wide, and I will fill it, and the opening of our Mouth is our Prayer, our Endeavour, our working with our hands, and then his blessings fallen down, and fill it.
c-crq pns12 vvb av, cc vvb av-dx av-dc av p-acp pno32 av dt vvb. j po21 n1 j, cc pns11 vmb vvi pn31, cc dt n-vvg pp-f po12 n1 vbz po12 n1, po12 vvi, po12 vvg p-acp po12 n2, cc av po31 n2 vvi a-acp, cc vvb pn31.
(30) sermon (DIV2)
743
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12034
Labour and industry is a thing so pleasing to God, tht he hath even bound a blessing to it, which never leaves it,
Labour and industry is a thing so pleasing to God, that he hath even bound a blessing to it, which never leaves it,
n1 cc n1 vbz dt n1 av vvg p-acp np1, cst pns31 vhz av vvn dt n1 p-acp pn31, r-crq av-x vvz pn31,
(30) sermon (DIV2)
743
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12035
but is carried along with it, wheresoever it is, even in the meer naturall, and heathen man;
but is carried along with it, wheresoever it is, even in the mere natural, and heathen man;
cc-acp vbz vvn a-acp p-acp pn31, c-crq pn31 vbz, av p-acp dt j j, cc j-jn n1;
(30) sermon (DIV2)
743
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12036
be the man what he will, it is almost impossible that diligence should not thrive,
be the man what he will, it is almost impossible that diligence should not thrive,
vbb dt n1 r-crq pns31 vmb, pn31 vbz av j cst n1 vmd xx vvi,
(30) sermon (DIV2)
743
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12037
for a blessing goes along with it, as the light doth with the Sun, which may be shadowed or eclip'sd by the cloudinesse of the times,
for a blessing Goes along with it, as the Light does with the Sun, which may be shadowed or eclip'sd by the cloudiness of the times,
p-acp dt n1 vvz a-acp p-acp pn31, c-acp dt n1 vdz p-acp dt n1, r-crq vmb vbi vvn cc vvn p-acp dt n1 pp-f dt n2,
(30) sermon (DIV2)
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12038
or by some crosse accident, but can never be quite put out:
or by Some cross accident, but can never be quite put out:
cc p-acp d j n1, cc-acp vmb av-x vbi av vvn av:
(30) sermon (DIV2)
743
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12074
if he doe not labour, he doth but steale, even that which in common esteeme is his own.
if he do not labour, he does but steal, even that which in Common esteem is his own.
cs pns31 vdb xx vvi, pns31 vdz p-acp vvi, av cst r-crq p-acp j n1 vbz po31 d.
(30) sermon (DIV2)
747
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12039
In a word, labour is the price of his gifts, and when we pay it down, by a kind of commutative justice, he brings them in,
In a word, labour is the price of his Gifts, and when we pay it down, by a kind of commutative Justice, he brings them in,
p-acp dt n1, n1 vbz dt n1 pp-f po31 n2, cc c-crq pns12 vvb pn31 a-acp, p-acp dt n1 pp-f j n1, pns31 vvz pno32 p-acp,
(30) sermon (DIV2)
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12040
and puts them into our hands. Ut operemini manibus, that you work with your hands; which words take in all manuall trades, and handycrafts, which are for use and necessity; all lawfull trades;
and puts them into our hands. Ut Operemini manibus, that you work with your hands; which words take in all manual trades, and handicrafts, which Are for use and necessity; all lawful trades;
cc vvz pno32 p-acp po12 n2. fw-mi fw-la fw-la, cst pn22 vvb p-acp po22 n2; r-crq n2 vvb p-acp d j n2, cc n2, r-crq vbr p-acp n1 cc n1; d j n2;
(30) sermon (DIV2)
743
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12041
for even theeves, and robbers, and Juglers, and cheaters, and forgers of writings do work, not with their feet, saith Tertullian, but with their hands;
for even thieves, and robbers, and Jugglers, and cheaters, and forgers of writings do work, not with their feet, Says Tertullian, but with their hands;
p-acp j n2, cc n2, cc n2, cc n2, cc n2 pp-f n2 vdb vvi, xx p-acp po32 n2, vvz np1, p-acp p-acp po32 n2;
(30) sermon (DIV2)
744
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and he brings in his exception against Painters, and Statuaries, and Engravers, but no further then he doth against Schoolmasters,
and he brings in his exception against Painters, and Statuaries, and Engravers, but no further then he does against Schoolmasters,
cc pns31 vvz p-acp po31 n1 p-acp n2, cc n2, cc np1, cc-acp dx jc cs pns31 vdz p-acp n2,
(30) sermon (DIV2)
744
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12043
and Merchants, who bring in frankincense;
and Merchant's, who bring in frankincense;
cc n2, r-crq vvb p-acp n1;
(30) sermon (DIV2)
744
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12044
in that respect onely, as they sacrifice their sweat and their labour, and are subservient and ministeriall, either to lust or Idolatry;
in that respect only, as they sacrifice their sweat and their labour, and Are subservient and ministerial, either to lust or Idolatry;
p-acp d n1 av-j, c-acp pns32 vvb po32 n1 cc po32 n1, cc vbr fw-fr cc j, av-d p-acp n1 cc n1;
(30) sermon (DIV2)
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for the diligence, saith he, of the Statuary is the divinity of the Idol; for the diligence, Says he, of the Statuary is the divinity of the Idol;
c-acp dt n1, vvz pns31, pp-f dt n1 vbz dt n1 pp-f dt n1;
(30) sermon (DIV2)
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and we may say, those many unnecessary Arts and trades which are now held up with credit and repute in the world,
and we may say, those many unnecessary Arts and trades which Are now held up with credit and repute in the world,
cc pns12 vmb vvi, d d j n2 cc n2 r-crq vbr av vvn a-acp p-acp n1 cc vvi p-acp dt n1,
(30) sermon (DIV2)
744
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12047
because it will still be world, were at first the Daughters, and are now become the nurses of our luxury and lust;
Because it will still be world, were At First the Daughters, and Are now become the Nurse's of our luxury and lust;
c-acp pn31 vmb av vbi n1, vbdr p-acp ord dt n2, cc vbr av vvn dt n2 pp-f po12 n1 cc n1;
(30) sermon (DIV2)
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12048
luxury begat them, and they send our luxury in triumph through the Streets:
luxury begat them, and they send our luxury in triumph through the Streets:
n1 vvd pno32, cc pns32 vvb po12 n1 p-acp n1 p-acp dt n2:
(30) sermon (DIV2)
744
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were Tertullian, whose zeale waxt so hot even against a purpleseller, to passe now through our great city with power and authority, how many shops would be shut up? or rather how many would there be left open? for it is not easie to number those Arts and Crafts, which had they never been professed, we might have had Food and Raiment, with which we Christians, above all the generations of men, should be content.
were Tertullian, whose zeal waxed so hight even against a purpleseller, to pass now through our great City with power and Authority, how many shops would be shut up? or rather how many would there be left open? for it is not easy to number those Arts and Crafts, which had they never been professed, we might have had Food and Raiment, with which we Christians, above all the generations of men, should be content.
vbdr np1, rg-crq n1 vvd av j av p-acp dt n1, pc-acp vvi av p-acp po12 j n1 p-acp n1 cc n1, q-crq d n2 vmd vbi vvn a-acp? cc av-c uh-crq d vmd a-acp vbi vvn j? c-acp pn31 vbz xx j pc-acp vvi d n2 cc n2, r-crq vhd pns32 av-x vbn vvn, pns12 vmd vhi vhn n1 cc n1, p-acp r-crq pns12 njpg2, p-acp d dt n2 pp-f n2, vmd vbi j.
(30) sermon (DIV2)
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But it is not for me to determine which are necessary, and which are not, but to leave it to the magistrate;
But it is not for me to determine which Are necessary, and which Are not, but to leave it to the magistrate;
p-acp pn31 vbz xx p-acp pno11 pc-acp vvi r-crq vbr j, cc q-crq vbr xx, cc-acp pc-acp vvi pn31 p-acp dt n1;
(30) sermon (DIV2)
745
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12051
there be Arts and trades enough besides these, to exercise our wit, our strength, our hands,
there be Arts and trades enough beside these, to exercise our wit, our strength, our hands,
pc-acp vbi n2 cc n2 av-d p-acp d, pc-acp vvi po12 n1, po12 n1, po12 n2,
(30) sermon (DIV2)
745
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12052
and such as Lycurgus might have admitted into his Common-wealth, whose prudence and care it was to shut out all that was unnecessary;
and such as Lycurgus might have admitted into his Commonwealth, whose prudence and care it was to shut out all that was unnecessary;
cc d c-acp npg1 vmd vhi vvn p-acp po31 n1, rg-crq n1 cc n1 pn31 vbds pc-acp vvi av d cst vbds j;
(30) sermon (DIV2)
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12053
the first that required the labour of the hands was tillage and husbandry, for, Antiquis temporibus nemo Rusticari nescivit, faith Ischomachus in Columel. In the first age no man was ignorant of this Art,
the First that required the labour of the hands was tillage and Husbandry, for, Antiquis temporibus nemo Rusticari nescivit, faith Ischomachus in Columel. In the First age no man was ignorant of this Art,
dt ord cst vvd dt n1 pp-f dt n2 vbds n1 cc n1, c-acp, fw-la fw-la np1 fw-la fw-la, n1 np1 p-acp np1. p-acp dt ord n1 dx n1 vbds j pp-f d n1,
(30) sermon (DIV2)
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12054
and the learned have observed, that the originall of humane Laws, which were the preservers of peace, the boundaries to keep every man in his own place, was from tillage,
and the learned have observed, that the original of humane Laws, which were the preservers of peace, the boundaries to keep every man in his own place, was from tillage,
cc dt j vhb vvn, cst dt n-jn pp-f j n2, r-crq vbdr dt n2 pp-f n1, dt n2 pc-acp vvi d n1 p-acp po31 d n1, vbds p-acp n1,
(30) sermon (DIV2)
745
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12055
and the first division of grounds;
and the First division of grounds;
cc dt ord n1 pp-f n2;
(30) sermon (DIV2)
745
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12096
But to passe by these as none of our Horizon;
But to pass by these as none of our Horizon;
p-acp pc-acp vvi p-acp d c-acp pi pp-f po12 n1;
(30) sermon (DIV2)
749
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12056
whence Ceres, who is first said to have devised and taught the sowing of Corn as she is call'd Frugifera, the goddesse of plenty, so is she termed NONLATINALPHABET the maker of Laws;
whence Ceres, who is First said to have devised and taught the sowing of Corn as she is called Frugifera, the goddess of plenty, so is she termed the maker of Laws;
q-crq np1, r-crq vbz ord vvd pc-acp vhi vvn cc vvd dt vvg pp-f n1 c-acp pns31 vbz vvn np1, dt n1 pp-f n1, av vbz pns31 vvn dt n1 pp-f n2;
(30) sermon (DIV2)
745
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12057
and in honor of her the Athenians celebrated those feasts which they called NONLATINALPHABET. — Mactant lectas de more bidentes Legiferae Cereri. —
and in honour of her the Athenians celebrated those feasts which they called. — Mactant lectas de more bidentes Legiferae Cereri. —
cc p-acp n1 pp-f pno31 dt np1 vvn d n2 r-crq pns32 vvd. — fw-la fw-la fw-la fw-it fw-la fw-la fw-la. —
(30) sermon (DIV2)
745
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They did sacrifice to Ceres the Law-maker.
They did sacrifice to Ceres the Lawmaker.
pns32 vdd vvi p-acp np1 dt n1.
(30) sermon (DIV2)
746
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12059
These men never heard of the curse in Paradise, yet by the very light of nature, they saw the necessity of labour;
These men never herd of the curse in Paradise, yet by the very Light of nature, they saw the necessity of labour;
np1 n2 av-x vvn pp-f dt n1 p-acp n1, av p-acp dt j n1 pp-f n1, pns32 vvd dt n1 pp-f n1;
(30) sermon (DIV2)
746
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12060
the necessity did I say? nay the dignity and honor of it;
the necessity did I say? nay the dignity and honour of it;
dt n1 vdd pns11 vvi? uh-x dt n1 cc n1 pp-f pn31;
(30) sermon (DIV2)
746
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12061
for man was made and built up to this end, saith Aristotle, ad intelligendum & agendum, to understand and to work;
for man was made and built up to this end, Says Aristotle, ad intelligendum & agendum, to understand and to work;
p-acp n1 vbds vvn cc vvn a-acp p-acp d n1, vvz np1, fw-la fw-la cc fw-la, pc-acp vvi cc pc-acp vvi;
(30) sermon (DIV2)
746
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12062
and what more unworthy a man, who is made an active creature, then to bury himself alive in sloth and idlenesse? to be like Saint Pauls wanton widow, dead whilest he lives? to be a more unprofitable lump then the earth, to live and shew so little sign of life? whereas the ground receiveth rain,
and what more unworthy a man, who is made an active creature, then to bury himself alive in sloth and idleness? to be like Saint Paul's wanton widow, dead whilst he lives? to be a more unprofitable lump then the earth, to live and show so little Signen of life? whereas the ground receives rain,
cc q-crq dc j dt n1, r-crq vbz vvn dt j n1, cs pc-acp vvi px31 j p-acp n1 cc n1? pc-acp vbi j n1 npg1 j-jn n1, j cs pns31 vvz? pc-acp vbi dt av-dc j n1 cs dt n1, pc-acp vvi cc vvi av j n1 pp-f n1? cs dt n1 vvz n1,
(30) sermon (DIV2)
746
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12063
& sendeth back its leafe and grasse; what can be more unbeseeming, then to have feet, and not to go;
& sends back its leaf and grass; what can be more unbeseeming, then to have feet, and not to go;
cc vvz av po31 n1 cc n1; q-crq vmb vbi av-dc j, av pc-acp vhi n2, cc xx pc-acp vvi;
(30) sermon (DIV2)
746
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12064
to to have hands, and not to use them? and therefore that of the Apostle, Let not him that laboureth not, eat, is not onely true,
to to have hands, and not to use them? and Therefore that of the Apostle, Let not him that Laboureth not, eat, is not only true,
pc-acp pc-acp vhi n2, cc xx pc-acp vvi pno32? cc av d pp-f dt n1, vvb xx pno31 cst vvz xx, vvb, vbz xx av-j j,
(30) sermon (DIV2)
746
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12065
because Saint Paul spake it, but Saint Paul spake it because it is true; a Dictate not onely of the spirit, but of nature it self.
Because Saint Paul spoke it, but Saint Paul spoke it Because it is true; a Dictate not only of the Spirit, but of nature it self.
c-acp n1 np1 vvd pn31, cc-acp n1 np1 vvd pn31 c-acp pn31 vbz j; dt vvi xx av-j pp-f dt n1, cc-acp pp-f n1 pn31 n1.
(30) sermon (DIV2)
746
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12066
Man is borne unto labour, saith Job; it is naturall to him, as naturall, as for the sparks to fly upwards;Man is born unto labour, Says Job; it is natural to him, as natural, as for the sparks to fly upward;
n1 vbz vvn p-acp n1, vvz n1; pn31 vbz j p-acp pno31, c-acp j, c-acp p-acp dt n2 pc-acp vvi av-j;
(30) sermon (DIV2)
746
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12067
and if we rightly weigh it, it is as great a prodigie, as monstrous a sight, to see an idle person, that can do nothing but feed and cloath himself,
and if we rightly weigh it, it is as great a prodigy, as monstrous a sighed, to see an idle person, that can do nothing but feed and cloth himself,
cc cs pns12 av-jn vvi pn31, pn31 vbz a-acp j dt n1, c-acp j dt n1, pc-acp vvi dt j n1, cst vmb vdi pix cc-acp vvi cc n1 px31,
(30) sermon (DIV2)
746
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12068
and breath, as to see a stone flye, or fire descend to the Center of the earth;
and breath, as to see a stone fly, or fire descend to the Centre of the earth;
cc n1, c-acp pc-acp vvi dt n1 vvi, cc n1 vvb p-acp dt n1 pp-f dt n1;
(30) sermon (DIV2)
746
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12069
I may add, as to see the Sunne stand still: For as the Sun, so Man naturally should rejoyce to run his course.
I may add, as to see the Sun stand still: For as the Sun, so Man naturally should rejoice to run his course.
pns11 vmb vvi, c-acp pc-acp vvi dt n1 vvb av: c-acp c-acp dt n1, av n1 av-j vmd vvi pc-acp vvi po31 n1.
(30) sermon (DIV2)
746
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12070
Shall I now awake the sluggard (if any Thunder will awake him) and tell him he is a thief that he drinks not water out of his own cisterne? That he eateth stolne bread:
Shall I now awake the sluggard (if any Thunder will awake him) and tell him he is a thief that he drinks not water out of his own cistern? That he Eateth stolen bred:
vmb pns11 av vvb dt n1 (cs d n1 vmb vvi pno31) cc vvb pno31 pns31 vbz dt n1 cst pns31 vvz xx vvi av pp-f po31 d n1? cst pns31 vvz j-vvn n1:
(30) sermon (DIV2)
747
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12071
If I should, I have Saint Paul, and Reason to justifie me, who tells him plainly, that he that works not at all, walks inordinately, and eats not his own bread, as if it were not his own,
If I should, I have Saint Paul, and Reason to justify me, who tells him plainly, that he that works not At all, walks inordinately, and eats not his own bred, as if it were not his own,
cs pns11 vmd, pns11 vhb n1 np1, cc n1 pc-acp vvi pno11, r-crq vvz pno31 av-j, cst pns31 cst vvz xx p-acp d, vvz av-j, cc vvz xx po31 d n1, c-acp cs pn31 vbdr xx po31 d,
(30) sermon (DIV2)
747
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12072
if his own hands brought it not in; and Ephes. 4.26. Let him that stole, steale no more, but rather let him labour and work with his hands:
if his own hands brought it not in; and Ephesians 4.26. Let him that stole, steal no more, but rather let him labour and work with his hands:
cs po31 d n2 vvd pn31 xx p-acp; cc np1 crd. vvb pno31 cst vvd, vvi dx av-dc, cc-acp av-c vvb pno31 n1 cc vvi p-acp po31 n2:
(30) sermon (DIV2)
747
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12073
If he will not steale, let him labour;
If he will not steal, let him labour;
cs pns31 vmb xx vvi, vvb pno31 vvi;
(30) sermon (DIV2)
747
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12075
For we must not think, that they onely are theeves, who doe vitam vivere vecticulariam, who dig down walls by night,
For we must not think, that they only Are thieves, who do vitam vivere vecticulariam, who dig down walls by night,
c-acp pns12 vmb xx vvi, cst pns32 av-j vbr n2, r-crq vdb fw-la fw-la fw-la, r-crq vvb a-acp n2 p-acp n1,
(30) sermon (DIV2)
747
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12076
or lye in wait upon the hills of the robbers;
or lie in wait upon the hills of the robbers;
cc vvi p-acp vvi p-acp dt n2 pp-f dt n2;
(30) sermon (DIV2)
747
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12077
Fur est, qui rem contrectat alienum, he is a thief, which makes use of that which is not his; Fur est, qui remembering contrectat Alienum, he is a thief, which makes use of that which is not his;
n1 fw-la, fw-la vvg vvi fw-la, pns31 vbz dt n1, r-crq vvz n1 pp-f d r-crq vbz xx po31;
(30) sermon (DIV2)
747
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12078
and then we may arraigne the ilde, slothful person at this barre, as guilty of this crime;
and then we may arraign the ilde, slothful person At this bar, as guilty of this crime;
cc cs pns12 vmb vvi dt n1, j n1 p-acp d n1, c-acp j pp-f d n1;
(30) sermon (DIV2)
747
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12079
for he rosteth that, which he never took in hunting; he useth the creature, to which he hath no right;
for he roasteth that, which he never took in hunting; he uses the creature, to which he hath no right;
c-acp pns31 vvz cst, r-crq pns31 av-x vvd p-acp vvg; pns31 vvz dt n1, p-acp r-crq pns31 vhz dx j-jn;
(30) sermon (DIV2)
747
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12080
He hath interdicted, and shut himself out from the benefit of fire and water, and all humane commerce;
He hath interdicted, and shut himself out from the benefit of fire and water, and all humane commerce;
pns31 vhz vvn, cc vvd px31 av p-acp dt n1 pp-f n1 cc n1, cc d j n1;
(30) sermon (DIV2)
747
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12081
he hath out-law'd and banisht himself from the world: He hath rob'd himself;
he hath outlawed and banished himself from the world: He hath robbed himself;
pns31 vhz vvn cc vvn px31 p-acp dt n1: pns31 vhz vvn px31;
(30) sermon (DIV2)
747
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12082
for though he have plenty of all things, yet idlenesse will blow upon it and blast it;
for though he have plenty of all things, yet idleness will blow upon it and blast it;
c-acp cs pns31 vhb n1 pp-f d n2, av n1 vmb vvi p-acp pn31 cc vvi pn31;
(30) sermon (DIV2)
747
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12083
He robs the Common-wealth, for Interest reipub. ut quis re sua benè utatur, private diligence is a publique good,
He robs the Commonwealth, for Interest Reipub. ut quis re sua benè utatur, private diligence is a public good,
pns31 vvz dt n1, c-acp n1 fw-la. fw-la fw-la fw-mi fw-la fw-la fw-la, j n1 vbz dt j j,
(30) sermon (DIV2)
747
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12084
and the carefull managing of every mans estate, is advantageous to the whole.
and the careful managing of every men estate, is advantageous to the Whole.
cc dt j n-vvg pp-f d ng1 n1, vbz j p-acp dt j-jn.
(30) sermon (DIV2)
747
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12085
And last of all, he robs his own soule of the service and Ministery of his body, which was made a servant to it;
And last of all, he robs his own soul of the service and Ministry of his body, which was made a servant to it;
cc ord pp-f d, pns31 vvz po31 d n1 pp-f dt n1 cc n1 pp-f po31 n1, r-crq vbds vvn dt n1 p-acp pn31;
(30) sermon (DIV2)
747
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12086
he robs his soule of his soule, of all the power and activity it hath, which serves for no use but to carry him to a feast,
he robs his soul of his soul, of all the power and activity it hath, which serves for no use but to carry him to a feast,
pns31 vvz po31 n1 pp-f po31 n1, pp-f d dt n1 cc n1 pn31 vhz, r-crq vvz p-acp dx n1 cc-acp pc-acp vvi pno31 p-acp dt n1,
(30) sermon (DIV2)
747
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12087
and from thence to his bed, where he lyes the picture and representation of himself, of what he was when he was awake,
and from thence to his Bed, where he lies the picture and representation of himself, of what he was when he was awake,
cc p-acp av p-acp po31 n1, c-crq pns31 vvz dt n1 cc n1 pp-f px31, pp-f r-crq pns31 vbds c-crq pns31 vbds j,
(30) sermon (DIV2)
747
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12088
and will be yet more like himself, when he is in his grave;
and will be yet more like himself, when he is in his grave;
cc vmb vbi av av-dc av-j px31, c-crq pns31 vbz p-acp po31 n1;
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For here he is but a walking, talking, breathing shadow, nay dead, compassed about with stench and rottennesse,
For Here he is but a walking, talking, breathing shadow, nay dead, compassed about with stench and rottenness,
c-acp av pns31 vbz p-acp dt j-vvg, vvg, j-vvg n1, uh-x j, vvn a-acp p-acp n1 cc n1,
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whilst many evil spirits hover over his grave, many temptations are ready to seize on him,
while many evil spirits hover over his grave, many temptations Are ready to seize on him,
cs d j-jn n2 vvb p-acp po31 n1, d n2 vbr j pc-acp vvi p-acp pno31,
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and we may say of him, as Seneca did of his friend Vatia, hic situs est, In this world he doth not live, but is buryed.
and we may say of him, as Senecca did of his friend Vatia, hic situs est, In this world he does not live, but is buried.
cc pns12 vmb vvi pp-f pno31, c-acp np1 vdd pp-f po31 n1 np1, fw-la fw-la fw-la, p-acp d n1 pns31 vdz xx vvi, cc-acp vbz vvn.
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I might here bring to this barr those cloyster'd Monks and Fryars, who leave the world as men doe virtue and learning, not because they loath and detest it, I might Here bring to this bar those cloistered Monks and Friars, who leave the world as men do virtue and learning, not Because they loath and detest it,
pns11 vmd av vvi p-acp d n1 d vvn n2 cc n2, r-crq vvb dt n1 c-acp n2 vdb n1 cc n1, xx c-acp pns32 vvb cc vvi pn31,
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but because the way unto them is hard and rugged; leave the world to enter into a paradise, where all things grow up of themselves,
but Because the Way unto them is hard and rugged; leave the world to enter into a paradise, where all things grow up of themselves,
cc-acp c-acp dt n1 p-acp pno32 vbz j cc j; vvb dt n1 pc-acp vvi p-acp dt n1, c-crq d n2 vvb a-acp pp-f px32,
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and of many of them that of Martin Luther (who was himself once a Monk) is true, Monachos ignavia fecit, Idlenesse hath made more Monks, then Religion;
and of many of them that of Martin Luther (who was himself once a Monk) is true, Monachos Ignavia fecit, Idleness hath made more Monks, then Religion;
cc pp-f d pp-f pno32 d pp-f np1 np1 (r-crq vbds px31 a-acp dt n1) vbz j, np1 fw-la fw-la, n1 vhz vvn dc n2, cs n1;
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who leave not the world for Christ, but shadow themselves under their Coule and his name, that they may the more quietly enjoy it.
who leave not the world for christ, but shadow themselves under their Coal and his name, that they may the more quietly enjoy it.
q-crq vvb xx dt n1 p-acp np1, cc-acp vvb px32 p-acp po32 vvi cc po31 n1, cst pns32 vmb dt av-dc av-jn vvi pn31.
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A sort of Christians there are, and they think themselves of the best sort (we may call them Monks at large) as idle as they,
A sort of Christians there Are, and they think themselves of the best sort (we may call them Monks At large) as idle as they,
dt n1 pp-f np1 pc-acp vbr, cc pns32 vvb px32 pp-f dt js n1 (pns12 vmb vvi pno32 n2 p-acp j) p-acp j c-acp pns32,
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but not cloyster'd up, who though they labour for the things of this world, because they love them well,
but not cloistered up, who though they labour for the things of this world, Because they love them well,
cc-acp xx vvn a-acp, r-crq cs pns32 vvb p-acp dt n2 pp-f d n1, c-acp pns32 vvb pno32 av,
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yet look not upon their labour as any acceptable service to God, but break it off many times most unnecessarily,
yet look not upon their labour as any acceptable service to God, but break it off many times most unnecessarily,
av vvb xx p-acp po32 n1 p-acp d j n1 p-acp np1, cc-acp vvb pn31 p-acp d n2 av-ds av-j,
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and leave their duty behind them, to goe up with the Pharisee, into the Temple, not to pray,
and leave their duty behind them, to go up with the Pharisee, into the Temple, not to pray,
cc vvi po32 n1 p-acp pno32, pc-acp vvi a-acp p-acp dt np1, p-acp dt n1, xx pc-acp vvi,
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but to heare a Sermon, and then return back to their shop, and commend and confute it;
but to hear a Sermon, and then return back to their shop, and commend and confute it;
cc-acp pc-acp vvi dt n1, cc av vvb av p-acp po32 n1, cc vvi cc vvi pn31;
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Heare and doe not, but doe the contrary.Hear and do not, but do the contrary.
vvb cc vdb xx, p-acp vdi dt n-jn.
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They call it devotion, but it is the Itch and wantonnesse of the Eare which wasts their devotion, and sometimes their estates;
They call it devotion, but it is the Itch and wantonness of the Ear which wasts their devotion, and sometime their estates;
pns32 vvb pn31 n1, cc-acp pn31 vbz dt n1 cc n1 pp-f dt n1 r-crq vvz po32 n1, cc av po32 n2;
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this they delight in, and this is their Religion, nothing but words and noyse;
this they delight in, and this is their Religion, nothing but words and noise;
d pns32 vvb p-acp, cc d vbz po32 n1, pix cc-acp n2 cc n1;
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to this they sacrifice their time which is due to their calling, and then too oft redeeme it with fraud and couzenage, which hath so often been presented to them as the gall of bitternesse,
to this they sacrifice their time which is due to their calling, and then too oft Redeem it with fraud and cozenage, which hath so often been presented to them as the Gall of bitterness,
p-acp d pns32 vvb po32 n1 r-crq vbz j-jn p-acp po32 n-vvg, cc av av av vvi pn31 p-acp n1 cc n1, r-crq vhz av av vbn vvn p-acp pno32 p-acp dt n1 pp-f n1,
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even in the dish which they love. The word of God? can we heare it too oft? Yes;
even in the dish which they love. The word of God? can we hear it too oft? Yes;
av p-acp dt n1 r-crq pns32 vvb. dt n1 pp-f np1? vmb pns12 vvi pn31 av av? uh;
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if we doe not practice it, or if we practice the contrary;
if we do not practice it, or if we practice the contrary;
cs pns12 vdb xx vvi pn31, cc cs pns12 vvb dt j-jn;
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if we can goe from the mount, and break the law, whilst yet the thunder is in our Eare. I may ask with the Apostle, Is all the body hearing? doth all Religion dwell in the eare? Nay, I will add further, doth all Religion consist in prayer? (For what? I must answer these men,
if we can go from the mount, and break the law, while yet the thunder is in our Ear I may ask with the Apostle, Is all the body hearing? does all Religion dwell in the ear? Nay, I will add further, does all Religion consist in prayer? (For what? I must answer these men,
cs pns12 vmb vvi p-acp dt n1, cc vvi dt n1, cs av dt n1 vbz p-acp po12 n1 pns11 vmb vvi p-acp dt n1, vbz d dt n1 vvg? vdz d n1 vvi p-acp dt n1? uh-x, pns11 vmb vvi av-jc, vdz d n1 vvi p-acp n1? (c-acp q-crq? pns11 vmb vvi d n2,
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as Saint Austin did the Monks in his time) are we not bound alike to all the precepts of God? or may we lay out all our time in the performance of one duty,
as Saint Austin did the Monks in his time) Are we not bound alike to all the Precepts of God? or may we lay out all our time in the performance of one duty,
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and leave none for the rest? shall the eare rob the tongue, and the tongue the hand? shall one duty swallow up another? Si ab his avocandi non sumus, nec manducandum est;
and leave none for the rest? shall the ear rob the tongue, and the tongue the hand? shall one duty swallow up Another? Si ab his avocandi non sumus, nec manducandum est;
cc vvb pix p-acp dt n1? vmb dt n1 vvb dt n1, cc dt n1 dt n1? vmb crd n1 vvi a-acp j-jn? fw-mi fw-la po31 fw-la fw-la fw-la, fw-la fw-la fw-la;
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If we may not sometimes break off our devotion, we must break another precept, which binds us, to work with our hands;
If we may not sometime break off our devotion, we must break Another precept, which binds us, to work with our hands;
cs pns12 vmb xx av vvi a-acp po12 n1, pns12 vmb vvi j-jn n1, r-crq vvz pno12, pc-acp vvi p-acp po12 n2;
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and yet we need not so break it off, but that we may carry it along with us,
and yet we need not so break it off, but that we may carry it along with us,
cc av pns12 vvb xx av vvi pn31 a-acp, p-acp cst pns12 vmb vvi pn31 a-acp p-acp pno12,
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even carry the savour of it, which may mingle it self with the actions of our calling,
even carry the savour of it, which may mingle it self with the actions of our calling,
av vvb dt n1 pp-f pn31, r-crq vmb vvi pn31 n1 p-acp dt n2 pp-f po12 n1,
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and so perfume them, and make them pleasing and acceptable to God.
and so perfume them, and make them pleasing and acceptable to God.
cc av vvi pno32, cc vvi pno32 vvg cc j p-acp np1.
(30) sermon (DIV2)
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Arator stivam tenens Hallelujah cantat, saith Saint Hierom; the husbandman may pray, and praise the Lord,Arator stivam tenens Hallelujah cantat, Says Saint Hieronymus; the husbandman may pray, and praise the Lord,
n1 fw-la fw-la np1 fw-la, vvz n1 np1; dt n1 vmb vvi, cc vvi dt n1,
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and sing an Hallelujah at the plough taile, and so may the smith with the hammer in his hand:
and sing an Hallelujah At the plough tail, and so may the smith with the hammer in his hand:
cc vvi dt np1 p-acp dt n1 n1, cc av vmb dt n1 p-acp dt n1 p-acp po31 n1:
(30) sermon (DIV2)
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and certainly, if we would entertain them, Religion and Devotion would wait upon us even in our shops,
and Certainly, if we would entertain them, Religion and Devotion would wait upon us even in our shops,
cc av-j, cs pns12 vmd vvi pno32, n1 cc n1 vmd vvi p-acp pno12 av p-acp po12 n2,
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and be the best attendants we have, would make us honest, and make us rich.
and be the best attendants we have, would make us honest, and make us rich.
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(30) sermon (DIV2)
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Palladius in his Lausiaca tells us of a certain virgin, who said seven hundred prayers in a day.Palladius in his Lausiaca tells us of a certain Virgae, who said seven hundred Prayers in a day.
np1 p-acp po31 np1 vvz pno12 pp-f dt j n1, r-crq vvd crd crd n2 p-acp dt n1.
(30) sermon (DIV2)
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Take the glosse in the margent (for it much took me when I first read it) Decem orationes constitutae publicis rebus occupato non minoris pretii sunt, quàm tercentum nihil agentis.
Take the gloss in the margin (for it much took me when I First read it) Decem orationes constitutae publicis rebus occupato non minoris pretii sunt, quàm tercentum nihil agentis.
vvb dt n1 p-acp dt n1 (c-acp pn31 av-d vvd pno11 c-crq pns11 ord vvd pn31) fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la.
(30) sermon (DIV2)
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Ten prayers, saith the glosse, made by a man imployed in publick affaires, or in his own private calling, are of as high an esteeme,
Ten Prayers, Says the gloss, made by a man employed in public affairs, or in his own private calling, Are of as high an esteem,
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and of force availeable, as three hundred conceived or uttered by him who doth nothing but pray.
and of force available, as three hundred conceived or uttered by him who does nothing but pray.
cc pp-f n1 j, c-acp crd crd vvn cc vvn p-acp pno31 r-crq vdz pix cc-acp vvi.
(30) sermon (DIV2)
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I may be bold to adde;
I may be bold to add;
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he that heares but one Sermon, and meditates thereon, and repeats and acts it over in his life, labouring painfully and honestly in his calling, is more pleasing and acceptable to God,
he that hears but one Sermon, and meditates thereon, and repeats and acts it over in his life, labouring painfully and honestly in his calling, is more pleasing and acceptable to God,
pns31 cst vvz p-acp crd n1, cc vvz av, cc vvz cc vvz pn31 a-acp p-acp po31 n1, vvg av-j cc av-j p-acp po31 n-vvg, vbz av-dc j-vvg cc j p-acp np1,
(30) sermon (DIV2)
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then he that neglects his calling; and if it were possible, in one week, heard an hundred.
then he that neglects his calling; and if it were possible, in one Week, herd an hundred.
cs pns31 cst vvz po31 n-vvg; cc cs pn31 vbdr j, p-acp crd n1, vvd dt crd.
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And if you will not take my word, I doubt not, but you will give some respect to S. Augustines reason.
And if you will not take my word, I doubt not, but you will give Some respect to S. Augustine's reason.
cc cs pn22 vmb xx vvi po11 n1, pns11 vvb xx, cc-acp pn22 vmb vvi d n1 p-acp n1 njp2 vvi.
(30) sermon (DIV2)
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Citius exauditur una obedient is oratio, quòm decem millia contemptoris; Quickly exauditur una obedient is oratio, quòm Decem millia contemptoris;
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(30) sermon (DIV2)
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one prayer of an obedient man, who walketh in his calling according to the rule, shall be sooner heard of God,
one prayer of an obedient man, who walks in his calling according to the Rule, shall be sooner herd of God,
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(30) sermon (DIV2)
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then ten thousand from him, who makes his diligence to keep one commandment a priviledg and warrant to break the rest;
then ten thousand from him, who makes his diligence to keep one Commandment a privilege and warrant to break the rest;
cs crd crd p-acp pno31, r-crq vvz po31 n1 pc-acp vvi crd n1 dt n1 cc vvb pc-acp vvi dt n1;
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for what folly is it, ut, quod bonum est frequentius audiatur, id•ò facere nolle quod auditur? under pretence of having time to heare, to take no time at all to practice that truth which is heard?
for what folly is it, ut, quod bonum est frequentius audiatur, id•ò facere nolle quod auditur? under pretence of having time to hear, to take no time At all to practice that truth which is herd?
p-acp r-crq n1 vbz pn31, fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la? p-acp n1 pp-f vhg n1 pc-acp vvi, pc-acp vvi dx n1 p-acp d p-acp n1 cst n1 r-crq vbz vvn?
(30) sermon (DIV2)
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But here the devout sluggard may perhaps find something in scripture, which may serve him as a pillow to sleep on:
But Here the devout sluggard may perhaps find something in scripture, which may serve him as a pillow to sleep on:
p-acp av dt j n1 vmb av vvi pi p-acp n1, r-crq vmb vvi pno31 p-acp dt n1 pc-acp vvi a-acp:
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for as the covetous person can cull out certain thrifty Texts to countenance his covetousnesse, as that, He that provides not for his family is worse then an Infidel;
for as the covetous person can cull out certain thrifty Texts to countenance his covetousness, as that, He that provides not for his family is Worse then an Infidel;
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(30) sermon (DIV2)
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and, let not him that laboureth not eat; so hath the idle and negligent person his, as Take no-care for the morrow;
and, let not him that Laboureth not eat; so hath the idle and negligent person his, as Take no-care for the morrow;
cc, vvb xx pno31 cst vvz xx vvi; av vhz dt j cc j n1 po31, c-acp vvb n1 p-acp dt n1;
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Take no care for your life; Labour not for the meat that perisheth. Take no care for your life; Labour not for the meat that Perishes.
vvb dx n1 p-acp po22 n1; vvb xx p-acp dt n1 cst vvz.
(30) sermon (DIV2)
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12135
Thus, as Tertullian speaks, they can draw the Scripture either way, ut haec restringere fraenos, illa laxare videatur, either to give a check,
Thus, as Tertullian speaks, they can draw the Scripture either Way, ut haec restringere fraenos, illa laxare Videatur, either to give a check,
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(30) sermon (DIV2)
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12157
They plough not, they trade not, they preach not, they plead not, they neither sowe nor reap,
They plough not, they trade not, they preach not, they plead not, they neither sow nor reap,
pns32 vvb xx, pns32 vvb xx, pns32 vvb xx, pns32 vvb xx, pns32 dx n1 ccx vvi,
(30) sermon (DIV2)
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12136
or to let loose the reines to idlenesse and sloth. But the Scripture is truth in every part, and one part cannot contradict another;
or to let lose the reins to idleness and sloth. But the Scripture is truth in every part, and one part cannot contradict Another;
cc pc-acp vvi vvi dt n2 p-acp n1 cc n1. p-acp dt n1 vbz n1 p-acp d n1, cc crd n1 vmbx vvi j-jn;
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for we may work with our hands, and yet care no more for the morrow, then if it were no part of time, then if it were nothing;
for we may work with our hands, and yet care no more for the morrow, then if it were no part of time, then if it were nothing;
c-acp pns12 vmb vvi p-acp po12 n2, cc av vvb av-dx dc p-acp dt n1, av cs pn31 vbdr dx n1 pp-f n1, av cs pn31 vbdr pix;
(30) sermon (DIV2)
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and for ought we know, it is so, for who can say, he hath a morrow? and we may easily reconcile them by the two persons, The covetous, and the carelesse;
and for ought we know, it is so, for who can say, he hath a morrow? and we may Easily reconcile them by the two Persons, The covetous, and the careless;
cc c-acp pi pns12 vvi, pn31 vbz av, p-acp r-crq vmb vvi, pns31 vhz dt n1? cc pns12 vmb av-j vvi pno32 p-acp dt crd n2, dt j, cc dt j;
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for both Texts doe not so apparently fit both:
for both Texts do not so apparently fit both:
p-acp d n2 vdb xx av av-j j av-d:
(30) sermon (DIV2)
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Let then the carelesse and negligent person have this goad set in his side, that if he provide not for his family, He is worse then an Infidel;
Let then the careless and negligent person have this goad Set in his side, that if he provide not for his family, He is Worse then an Infidel;
vvb av dt j cc j n1 vhb d n1 vvn p-acp po31 n1, cst cs pns31 vvb xx p-acp po31 n1, pns31 vbz jc cs dt n1;
(30) sermon (DIV2)
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12141
this Text is infallibly true for him:
this Text is infallibly true for him:
d n1 vbz av-j j p-acp pno31:
(30) sermon (DIV2)
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12142
and then hold back the covetous beast with this bit and bridle, that he must not care for the morrow;
and then hold back the covetous beast with this bit and bridle, that he must not care for the morrow;
cc av vvb av dt j n1 p-acp d n1 cc n1, cst pns31 vmb xx vvi p-acp dt n1;
(30) sermon (DIV2)
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and this Text will fit him, qui ipsa quiete fatigatur, as Hilary speaks, who is weary of nothing more then rest,
and this Text will fit him, qui ipsa quiet fatigatur, as Hilary speaks, who is weary of nothing more then rest,
cc d n1 vmb vvi pno31, fw-la fw-la j-jn fw-la, p-acp np1 vvz, r-crq vbz j pp-f pix av-dc cs n1,
(30) sermon (DIV2)
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12144
and is in labour, if he labour not and drudg in the world; and thus may the carelesse learne to labour, and the covetous forget to care;
and is in labour, if he labour not and drudge in the world; and thus may the careless Learn to labour, and the covetous forget to care;
cc vbz p-acp n1, cs pns31 vvb xx cc n1 p-acp dt n1; cc av vmb dt j vvi pc-acp vvi, cc dt j vvi pc-acp vvi;
(30) sermon (DIV2)
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12145
the sluggard may awake from his Lethargy, and the covetous not rise so early, nor make such haste to be rich;
the sluggard may awake from his Lethargy, and the covetous not rise so early, nor make such haste to be rich;
dt n1 vmb vvi p-acp po31 n1, cc dt j xx vvi av av-j, ccx vvi d n1 pc-acp vbi j;
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the one Text is as a whip on the back of the slothfull, and the other as a chaine to bind the desires of the covetous;
the one Text is as a whip on the back of the slothful, and the other as a chain to bind the Desires of the covetous;
dt crd n1 vbz p-acp dt n1 p-acp dt n1 pp-f dt j, cc dt j-jn c-acp dt n1 pc-acp vvi dt n2 pp-f dt j;
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12147
to the one, labour not; to the other, labour cannot be spoken with accent sharp enough.
to the one, labour not; to the other, labour cannot be spoken with accent sharp enough.
p-acp dt pi, vvb xx; p-acp dt n-jn, vvb vmbx vbi vvn p-acp n1 j av-d.
(30) sermon (DIV2)
750
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12148
Our Saviour could not be too expressive against covetousnesse, because it is a vice which beares up and carries a faire name and credit in the world;
Our Saviour could not be too expressive against covetousness, Because it is a vice which bears up and carries a fair name and credit in the world;
po12 n1 vmd xx vbi av j p-acp n1, c-acp pn31 vbz dt n1 r-crq vvz a-acp cc vvz dt j n1 cc vvi p-acp dt n1;
(30) sermon (DIV2)
750
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12149
men speak well of it, and call it wisdome, and providence.
men speak well of it, and call it Wisdom, and providence.
n2 vvb av pp-f pn31, cc vvb pn31 n1, cc n1.
(30) sermon (DIV2)
750
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12150
Againe, Saint Paul could not speak loud enough to the idle person, because idlenesse is NONLATINALPHABET, a flattering and pleasing evil,
Again, Saint Paul could not speak loud enough to the idle person, Because idleness is, a flattering and pleasing evil,
av, n1 np1 vmd xx vvi av-j av-d p-acp dt j n1, c-acp n1 vbz, dt j-vvg cc j-vvg n-jn,
(30) sermon (DIV2)
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12151
and which we doe not easily shake off, especially when it hath got a mask on,
and which we do not Easily shake off, especially when it hath god a mask on,
cc r-crq pns12 vdb xx av-j vvi a-acp, av-j c-crq pn31 vhz vvn dt n1 p-acp,
(30) sermon (DIV2)
750
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12152
and comes forth with the varnish and colour of piety, and can shrow'd and shelter it self under the beauty of holinesse.
and comes forth with the varnish and colour of piety, and can shrow and shelter it self under the beauty of holiness.
cc vvz av p-acp dt n1 cc n1 pp-f n1, cc vmb vvi cc vvi pn31 n1 p-acp dt n1 pp-f n1.
(30) sermon (DIV2)
750
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12153
We must not passe by the idle and boysterous gallant, but give him a salute, because he looks fot it;
We must not pass by the idle and boisterous gallant, but give him a salute, Because he looks fot it;
pns12 vmb xx vvi p-acp dt j cc j j-jn, cc-acp vvb pno31 dt vvb, c-acp pns31 vvz p-acp pn31;
(30) sermon (DIV2)
751
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12154
for we see too many, who have no calling, no profession, qui volitant velut umbrae, who flutter up and down like shades, and apparitions;
for we see too many, who have no calling, no profession, qui volitant velut umbrae, who flutter up and down like shades, and apparitions;
c-acp pns12 vvb av d, r-crq vhb dx n-vvg, dx n1, fw-fr n1 fw-la fw-la, r-crq vvb a-acp cc a-acp j n2, cc n2;
(30) sermon (DIV2)
751
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12155
like ghosts, which leave no impression behind them, or such a one, which is as dishonourable as the hole in a slaves Eare,
like Ghosts, which leave no impression behind them, or such a one, which is as dishonourable as the hold in a slaves Ear,
j n2, r-crq vvb dx n1 p-acp pno32, cc d dt pi, r-crq vbz a-acp j c-acp dt n1 p-acp dt ng1 n1,
(30) sermon (DIV2)
751
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12156
or the mark in the forehead of an Impostor:
or the mark in the forehead of an Impostor:
cc dt n1 p-acp dt n1 pp-f dt n1:
(30) sermon (DIV2)
751
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12159
nor yet so wise, as they are in their own conceits: Salve Getulice, why should we not bow the knee,
nor yet so wise, as they Are in their own conceits: Salve Getulice, why should we not bow the knee,
ccx av av j, c-acp pns32 vbr p-acp po32 d n2: n1 n1, q-crq vmd pns12 xx vvi dt n1,
(30) sermon (DIV2)
751
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12160
and doe them reverence? Nay rather we may be bold to tell them, that they are Carcinomata reipub. the Cankers and impostumes of their Countrey;
and do them Reverence? Nay rather we may be bold to tell them, that they Are Carcinomata Reipub. the Cankers and impostumes of their Country;
cc vdb pno32 n1? uh-x av-c pns12 vmb vbi j pc-acp vvi pno32, cst pns32 vbr np1 fw-la. dt n2 cc n2 pp-f po32 n1;
(30) sermon (DIV2)
751
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12161
that they are pinn'd to the Common-wealth, as their Feathers are to their Caps, for shew,
that they Are pinned to the Commonwealth, as their Feathers Are to their Caps, for show,
cst pns32 vbr vvn p-acp dt n1, c-acp po32 n2 vbr p-acp po32 n2, p-acp n1,
(30) sermon (DIV2)
751
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but for no use at all;
but for no use At all;
cc-acp p-acp dx n1 p-acp d;
(30) sermon (DIV2)
751
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12163
like those Parasiticall plants (as the Herbalists call them) which spring out of other plants,
like those Parasitical plants (as the Herbalists call them) which spring out of other plants,
av-j d j n2 (c-acp dt n2 vvb pno32) r-crq n1 av pp-f j-jn n2,
(30) sermon (DIV2)
751
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12164
and have their juyce, and nourishment, & vegetable life foom their roots, or as warts upon a mans hand, which grow up with it, and trouble and deface it;
and have their juice, and nourishment, & vegetable life foom their roots, or as warts upon a men hand, which grow up with it, and trouble and deface it;
cc vhb po32 n1, cc n1, cc j-jn n1 n1 po32 n2, cc c-acp n2 p-acp dt ng1 n1, r-crq vvb a-acp p-acp pn31, cc vvi cc vvi pn31;
(30) sermon (DIV2)
751
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12165
or indeed as Idols, which though drest up, and painted, and gilt, yet are nothing in this world.
or indeed as Idols, which though dressed up, and painted, and gilded, yet Are nothing in this world.
cc av c-acp n2, r-crq cs vvn a-acp, cc j-vvn, cc n1, av vbr pix p-acp d n1.
(30) sermon (DIV2)
751
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12166
I know they may reply, that they are born rich, and what they possesse is theirs by inheritance;
I know they may reply, that they Are born rich, and what they possess is theirs by inheritance;
pns11 vvb pns32 vmb vvi, cst pns32 vbr vvn j, cc r-crq pns32 vvb vbz png32 p-acp n1;
(30) sermon (DIV2)
752
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12167
this may be true, but yet they were not born fooles, nor were luxury and idlenesse entail'd upon them at the same time;
this may be true, but yet they were not born Fools, nor were luxury and idleness entailed upon them At the same time;
d vmb vbi j, cc-acp av pns32 vbdr xx vvn n2, ccx vbdr n1 cc n1 vvn p-acp pno32 p-acp dt d n1;
(30) sermon (DIV2)
752
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12168
they were born men, and not as the beasts of the field, to eat and drink,
they were born men, and not as the beasts of the field, to eat and drink,
pns32 vbdr vvn n2, cc xx p-acp dt n2 pp-f dt n1, pc-acp vvi cc vvi,
(30) sermon (DIV2)
752
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12169
and straggle up and down, and then fall to the ground;
and straggle up and down, and then fallen to the ground;
cc vvi a-acp cc a-acp, cc av vvb p-acp dt n1;
(30) sermon (DIV2)
752
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12170
were they born to great possessions? It is then most unnaturall to draw this conclusion from hence, that they may doe what they list;
were they born to great possessions? It is then most unnatural to draw this conclusion from hence, that they may do what they list;
vbdr pns32 vvn p-acp j n2? pn31 vbz av av-ds j pc-acp vvi d n1 p-acp av, cst pns32 vmb vdi r-crq pns32 vvb;
(30) sermon (DIV2)
752
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12171
It will follow rather, that they are more bound to be active in doing of good, that they are more obliged to God which puts that bread into their mouths, which he makes others stoop for to the ground.
It will follow rather, that they Are more bound to be active in doing of good, that they Are more obliged to God which puts that bred into their mouths, which he makes Others stoop for to the ground.
pn31 vmb vvi av-c, cst pns32 vbr dc vvn pc-acp vbi j p-acp vdg pp-f j, cst pns32 vbr dc vvn p-acp np1 r-crq vvz d n1 p-acp po32 n2, r-crq pns31 vvz n2-jn n1 p-acp p-acp dt n1.
(30) sermon (DIV2)
752
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12172
I will not put the sheephook into their hands, and yet the Patriarchs were shepheards;
I will not put the sheephook into their hands, and yet the Patriarchs were shepherds;
pns11 vmb xx vvi dt n1 p-acp po32 n2, cc av dt n2 vbdr n2;
(30) sermon (DIV2)
752
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12173
I will not bind them to a trade, yet Kings and Emperours have bound themselves to one, and made it their recreation;
I will not bind them to a trade, yet Kings and emperors have bound themselves to one, and made it their recreation;
pns11 vmb xx vvi pno32 p-acp dt n1, av n2 cc n2 vhb vvn px32 p-acp crd, cc vvd pn31 po32 n1;
(30) sermon (DIV2)
752
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12174
I will not reach to them the Axe or the Chizell, and yet Joseph of the house of David, and according to the latter, Christ himself was one;
I will not reach to them the Axe or the Chisell, and yet Joseph of the house of David, and according to the latter, christ himself was one;
pns11 vmb xx vvi p-acp pno32 dt n1 cc dt np1, cc av np1 pp-f dt n1 pp-f np1, cc vvg p-acp dt d, np1 px31 vbds pi;
(30) sermon (DIV2)
752
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12175
I will not pull their hands to the plough, for then I should take them from Complement, and the Gentleman were lost:
I will not pull their hands to the plough, for then I should take them from Compliment, and the Gentleman were lost:
pns11 vmb xx vvi po32 n2 p-acp dt n1, c-acp cs pns11 vmd vvi pno32 p-acp n1, cc dt n1 vbdr vvn:
(30) sermon (DIV2)
752
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12176
but I cannot think that God gave them plenty, to make them idle;
but I cannot think that God gave them plenty, to make them idle;
cc-acp pns11 vmbx vvi cst np1 vvd pno32 n1, pc-acp vvi pno32 j;
(30) sermon (DIV2)
752
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12177
that he did so much for them, that they should doe nothing, or which is worse, learne to defie him;
that he did so much for them, that they should do nothing, or which is Worse, Learn to defy him;
cst pns31 vdd av av-d c-acp pno32, cst pns32 vmd vdi pix, cc r-crq vbz av-jc, vvb pc-acp vvi pno31;
(30) sermon (DIV2)
752
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12178
give them strength, to make it the law of unrighteousnesse;
give them strength, to make it the law of unrighteousness;
vvb pno32 n1, pc-acp vvi pn31 dt n1 pp-f n1;
(30) sermon (DIV2)
752
Page 453
12179
wit, to descant on his providence, to derogate from his miracles, to baffle religion, to laugh at judgement, and to mock at Hell;
wit, to descant on his providence, to derogate from his Miracles, to baffle Religion, to laugh At judgement, and to mock At Hell;
n1, pc-acp vvi p-acp po31 n1, pc-acp vvi p-acp po31 n2, pc-acp vvi n1, pc-acp vvi p-acp n1, cc pc-acp vvi p-acp n1;
(30) sermon (DIV2)
752
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12180
we cannot think he made them rich, to make them Atheists (for nothing else can be raised upon idlenesse;
we cannot think he made them rich, to make them Atheists (for nothing Else can be raised upon idleness;
pns12 vmbx vvi pns31 vvd pno32 j, pc-acp vvi pno32 n2 (c-acp pix av vmb vbi vvn p-acp n1;
(30) sermon (DIV2)
752
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12181
not those mountaines of piety and charity, but big and swelling imaginations, which exalt themselves against God.) There be other trades besides those that are Manuall;
not those Mountains of piety and charity, but big and swelling Imaginations, which exalt themselves against God.) There be other trades beside those that Are Manual;
xx d n2 pp-f n1 cc n1, cc-acp j cc j-vvg n2, r-crq vvb px32 p-acp np1.) pc-acp vbi j-jn n2 p-acp d cst vbr j;
(30) sermon (DIV2)
752
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12182
vivendi artes, the Art of good life, the art of composing our Affections, the Art of ordering our private affaires,vivendi arts, the Art of good life, the art of composing our Affections, the Art of ordering our private affairs,
fw-la n2, dt n1 pp-f j n1, dt n1 pp-f vvg po12 n2, dt n1 pp-f vvg po12 j n2,
(30) sermon (DIV2)
752
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12183
and of being subservient to the publique, qua non sub manunascuntur, which cannot be learnt in the midst of Riot and wantonnesse;
and of being subservient to the public, qua non sub manunascuntur, which cannot be learned in the midst of Riot and wantonness;
cc pp-f vbg fw-fr p-acp dt j, fw-la fw-fr fw-la fw-la, r-crq vmbx vbi vvn p-acp dt n1 pp-f n1 cc n1;
(30) sermon (DIV2)
752
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12184
which will cost us more paines, then they take, who work with their hands;
which will cost us more pains, then they take, who work with their hands;
r-crq vmb vvi pno12 dc n2, cs pns32 vvb, r-crq vvb p-acp po32 n2;
(30) sermon (DIV2)
752
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12185
for should the plough-man turn student, he would look back upon his former dayes, as so many Festivalls,
for should the ploughman turn student, he would look back upon his former days, as so many Festivals,
c-acp vmd dt n1 vvb n1, pns31 vmd vvi av p-acp po31 j n2, c-acp av d n2,
(30) sermon (DIV2)
752
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12186
and on his labour as not so great, compared with that toile and contention of mind which will stretch and rack him in the dayes of his gowne. To conclude this;
and on his labour as not so great, compared with that toil and contention of mind which will stretch and rack him in the days of his gown. To conclude this;
cc p-acp po31 n1 c-acp xx av j, vvn p-acp d n1 cc n1 pp-f n1 r-crq vmb vvi cc vvi pno31 p-acp dt n2 pp-f po31 n1. p-acp vvi d;
(30) sermon (DIV2)
752
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12187
non otiose vivit, qui qualitercunque utiliter vivit, saith Aquinas, he lives not idly who imploys himself in doing good,non otiose vivit, qui qualitercunque utiliter vivit, Says Aquinas, he lives not idly who employs himself in doing good,
fw-fr fw-fr fw-la, fw-la fw-la fw-la fw-la, vvz np1, pns31 vvz xx av-j r-crq vvz px31 p-acp vdg j,
(30) sermon (DIV2)
752
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12188
whether as a Divine, or Lawyer, or Tradesman, or Gentleman, or Lord, or King.
whither as a Divine, or Lawyer, or Tradesman, or Gentleman, or Lord, or King.
cs p-acp dt j-jn, cc n1, cc n1, cc n1, cc n1, cc n1.
(30) sermon (DIV2)
752
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12189
He doth many times more then labour with his hands who doth stretch his endeavours to the furthese, to be profitable to himself and others, to act his part upon the common stage, to make good his place in the Common-wealth;
He does many times more then labour with his hands who does stretch his endeavours to the furthese, to be profitable to himself and Others, to act his part upon the Common stage, to make good his place in the Commonwealth;
pns31 vdz d n2 av-dc cs n1 p-acp po31 n2 r-crq vdz vvi po31 n2 p-acp dt vv2, pc-acp vbi j p-acp px31 cc n2-jn, pc-acp vvi po31 n1 p-acp dt j n1, pc-acp vvi j po31 n1 p-acp dt n1;
(30) sermon (DIV2)
752
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12190
who binds himself to those acts which are proper to him, and therefore do most become him.
who binds himself to those acts which Are proper to him, and Therefore do most become him.
r-crq vvz px31 p-acp d n2 r-crq vbr j p-acp pno31, cc av vdb av-ds vvi pno31.
(30) sermon (DIV2)
752
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12191
Facito aliquid operis ut te semper Diabolus inveniat occupatum, saith Saint Hierom; be alwaies doing some work or other, that the devil may find thee full and and imployed, Facito Aliquid operis ut te semper Diabolus inveniat occupatum, Says Saint Hieronymus; be always doing Some work or other, that the Devil may find thee full and and employed,
fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1; vbb av vdg d n1 cc n-jn, cst dt n1 vmb vvi pno21 j cc cc vvn,
(30) sermon (DIV2)
752
Page 454
12192
so busie in thy calling, that he shall not spy any place where he may fasten his dart:
so busy in thy calling, that he shall not spy any place where he may fasten his dart:
av j p-acp po21 n1, cst pns31 vmb xx vvi d n1 c-crq pns31 vmb vvi po31 n1:
(30) sermon (DIV2)
752
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12193
if he thus find thee, he hath lost his craft and his strength, and will neither be a serpent to deceive,
if he thus find thee, he hath lost his craft and his strength, and will neither be a serpent to deceive,
cs pns31 av vvi pno21, pns31 vhz vvn po31 n1 cc po31 n1, cc vmb av-dx vbi dt n1 pc-acp vvi,
(30) sermon (DIV2)
752
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12194
nor a lion to devour thee.
nor a Lion to devour thee.
ccx dt n1 pc-acp vvi pno21.
(30) sermon (DIV2)
752
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12195
This is S. Pauls counsell, and part of his method, and he sets his seale to it,
This is S. Paul's counsel, and part of his method, and he sets his seal to it,
d vbz n1 npg1 n1, cc n1 pp-f po31 n1, cc pns31 vvz po31 n1 p-acp pn31,
(30) sermon (DIV2)
752
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12196
and doth not onely counsel, but command it, study to be quiet, do your own businesse, work with your hands,
and does not only counsel, but command it, study to be quiet, do your own business, work with your hands,
cc vdz xx av-j vvi, cc-acp vvb pn31, vvb pc-acp vbi j-jn, vdb po22 d n1, vvb p-acp po22 n2,
(30) sermon (DIV2)
752
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12197
sicut praecepimus, as I have commanded you. sicut praecepimus, as I have commanded you.
fw-la fw-la, c-acp pns11 vhb vvn pn22.
(30) sermon (DIV2)
752
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12198
Which we may look upon (and we can but look upon it) as a command, and as Saint Pauls command.
Which we may look upon (and we can but look upon it) as a command, and as Saint Paul's command.
r-crq pns12 vmb vvi p-acp (cc pns12 vmb cc-acp vvi p-acp pn31) c-acp dt n1, cc p-acp n1 npg1 vvb.
(30) sermon (DIV2)
753
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12199
And first, it comes under the command, which makes it necessary to be observed, and leaves it not to us to do when and how we please;
And First, it comes under the command, which makes it necessary to be observed, and leaves it not to us to do when and how we please;
cc ord, pn31 vvz p-acp dt n1, r-crq vvz pn31 j pc-acp vbi vvn, cc vvz pn31 xx p-acp pno12 pc-acp vdi c-crq cc c-crq pns12 vvb;
(30) sermon (DIV2)
753
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12200
as necessary for us to do, as to believe in Christ.
as necessary for us to do, as to believe in christ.
c-acp j p-acp pno12 pc-acp vdi, c-acp pc-acp vvi p-acp np1.
(30) sermon (DIV2)
753
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12201
For howsoever we may count them as petty duties, and of a lower forme yet our blessed Saviour puts an high esteeme upon them,
For howsoever we may count them as Petty duties, and of a lower Form yet our blessed Saviour puts an high esteem upon them,
p-acp c-acp pns12 vmb vvi pno32 p-acp j n2, cc pp-f dt jc n1 av po12 j-vvn n1 vvz dt j n1 p-acp pno32,
(30) sermon (DIV2)
753
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12202
and upon the least title and Iota of them, and Math. 5.19. tells us plainly, that if any shall break one of these least commandments, which regulate our conversation with men, he shall be called the least of the kingdome of heaven, that is, shall be of no esteeme at all, that is, shall be shut out of that kingdom.
and upon the least title and Iota of them, and Math. 5.19. tells us plainly, that if any shall break one of these lest Commandments, which regulate our Conversation with men, he shall be called the least of the Kingdom of heaven, that is, shall be of no esteem At all, that is, shall be shut out of that Kingdom.
cc p-acp dt ds n1 cc np1 pp-f pno32, cc np1 crd. vvz pno12 av-j, cst cs d vmb vvi crd pp-f d cs n2, r-crq vvb po12 n1 p-acp n2, pns31 vmb vbi vvn dt ds pp-f dt n1 pp-f n1, cst vbz, vmb vbi pp-f dx n1 p-acp d, cst vbz, vmb vbi vvn av pp-f d n1.
(30) sermon (DIV2)
753
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12203
For a strange thing it may seeme, that faith, and hearing, and prayer, and fasting,
For a strange thing it may seem, that faith, and hearing, and prayer, and fasting,
p-acp dt j n1 pn31 vmb vvi, cst n1, cc vvg, cc n1, cc vvg,
(30) sermon (DIV2)
753
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12204
and many times but the formality of them, should make up the maine Battalia in our spirituall warfare,
and many times but the formality of them, should make up the main Battalions in our spiritual warfare,
cc d n2 p-acp dt n1 pp-f pno32, vmd vvi a-acp dt j n2 p-acp po12 j n1,
(30) sermon (DIV2)
753
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12205
as those three hundred did in Gideons Army;
as those three hundred did in Gideons Army;
c-acp d crd crd vdd p-acp np1 n1;
(30) sermon (DIV2)
753
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12206
and those Omiliticall virtues, silence, peaceablenesse, honesty, meeknesse, doing our own businesse, industry in our calling,
and those Omiliticall Virtues, silence, peaceableness, honesty, meekness, doing our own business, industry in our calling,
cc d j n2, n1, n1, n1, n1, vdg po12 d n1, n1 p-acp po12 n-vvg,
(30) sermon (DIV2)
753
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12207
like those who lapped not, should be left behind, as not fit for service.
like those who lapped not, should be left behind, as not fit for service.
av-j d r-crq vvd xx, vmd vbi vvn a-acp, c-acp xx j p-acp n1.
(30) sermon (DIV2)
753
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12208
'Tis true, the Church is founded upon a rock, upon faith in Christ, but then faith implyeth practice,
It's true, the Church is founded upon a rock, upon faith in christ, but then faith Implies practice,
pn31|vbz j, dt n1 vbz vvn p-acp dt n1, p-acp n1 p-acp np1, cc-acp av n1 vvz n1,
(30) sermon (DIV2)
753
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12209
even the practice of those virtues which concern us as members of the Common-wealth as well as of the Church;
even the practice of those Virtues which concern us as members of the Commonwealth as well as of the Church;
av dt n1 pp-f d n2 r-crq vvb pno12 p-acp n2 pp-f dt n1 c-acp av c-acp pp-f dt n1;
(30) sermon (DIV2)
753
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12210
for the Common-wealth is not in the Church, but the Church in the Common-wealth; for every Common-wealth is not Christian.
for the Commonwealth is not in the Church, but the Church in the Commonwealth; for every Commonwealth is not Christian.
p-acp dt n1 vbz xx p-acp dt n1, cc-acp dt n1 p-acp dt n1; p-acp d n1 vbz xx np1.
(30) sermon (DIV2)
753
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12211
And as Saint Paul tells us, that he that knows not how to rule his own house, is not fit to take care of the Church;
And as Saint Paul tells us, that he that knows not how to Rule his own house, is not fit to take care of the Church;
cc c-acp n1 np1 vvz pno12, cst pns31 cst vvz xx c-crq pc-acp vvi po31 d n1, vbz xx j pc-acp vvi n1 pp-f dt n1;
(30) sermon (DIV2)
753
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12212
no more can he who at pleasure breaks these tyes and ligaments, with which nature and Religion have linkt him in a body politick,
no more can he who At pleasure breaks these ties and ligaments, with which nature and Religion have linked him in a body politic,
dx dc vmb pns31 r-crq p-acp n1 vvz d n2 cc n2, p-acp r-crq n1 cc n1 vhb vvn pno31 p-acp dt n1 j,
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and that many times under pretence of Religion, boast or comfort himself in his relation to Christ.
and that many times under pretence of Religion, boast or Comfort himself in his Relation to christ.
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He that is not a good member of the Common-wealth, is not a true member of the Church;
He that is not a good member of the Commonwealth, is not a true member of the Church;
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he that is not a good servant, or a good master; a good governour, or a good subject;
he that is not a good servant, or a good master; a good governor, or a good Subject;
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he that is not a just dealer, an honest tradesman, a faithfull labourer; he that loves not his neighbour as himself, he that is not quiet, and peaceable,
he that is not a just dealer, an honest tradesman, a faithful labourer; he that loves not his neighbour as himself, he that is not quiet, and peaceable,
pns31 cst vbz xx av j n1, dt j n1, dt j n1; pns31 cst vvz xx po31 n1 p-acp px31, pns31 cst vbz xx j-jn, cc j,
(30) sermon (DIV2)
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and industrious (deceive himself as he please) can have nothing but the name of a Christian. For what!
and Industria (deceive himself as he please) can have nothing but the name of a Christian. For what!
cc j (vvb px31 c-acp pns31 vvb) vmb vhi pix cc-acp dt n1 pp-f dt njp. p-acp q-crq!
(30) sermon (DIV2)
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will hearing onely, or praying, or fasting, lye upon this foundation? was Jesus Christ laid as the foundation onely to bear up speculative and fancifull men, onely to beare up Pharisees and hypocrites? will not discretion,
will hearing only, or praying, or fasting, lie upon this Foundation? was jesus christ laid as the Foundation only to bear up speculative and fanciful men, only to bear up Pharisees and Hypocrites? will not discretion,
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(30) sermon (DIV2)
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and seasonable silence, and honesty and diligence in our calling concur to that superstructure which must rise up as high as heaven? will our eye,
and seasonable silence, and honesty and diligence in our calling concur to that superstructure which must rise up as high as heaven? will our eye,
cc j n1, cc n1 cc n1 p-acp po12 n-vvg vvi p-acp d n1 r-crq vmb vvi a-acp p-acp j c-acp n1? vmb po12 n1,
(30) sermon (DIV2)
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or tongue, or eare, or knee, or fancy bowe and incline God, and will he not once look down upon our order, upon our peaceable,
or tongue, or ear, or knee, or fancy bow and incline God, and will he not once look down upon our order, upon our peaceable,
cc n1, cc n1, cc n1, cc n1 n1 cc vvi np1, cc vmb pns31 xx a-acp vvi a-acp p-acp po12 n1, p-acp po12 j,
(30) sermon (DIV2)
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and honest conversation with men? Is Religion turned anchoret, and shut up within our selves, there onely to listen after words and sounds,
and honest Conversation with men? Is Religion turned anchoret, and shut up within our selves, there only to listen After words and sounds,
cc j n1 p-acp n2? vbz n1 vvn n1, cc vvd a-acp p-acp po12 n2, a-acp av-j pc-acp vvi p-acp n2 cc n2,
(30) sermon (DIV2)
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& breathe them out again? and must not she come forth to order our steps amongst men? may she not be seene in a settled mind, and eye;
& breathe them out again? and must not she come forth to order our steps among men? may she not be seen in a settled mind, and eye;
cc vvi pno32 av av? cc vmb xx pns31 vvi av pc-acp vvi po12 n2 p-acp n2? vmb pns31 xx vbi vvn p-acp dt j-vvn n1, cc n1;
(30) sermon (DIV2)
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in a labouring hand, as well as in an open eare, and a busie tongue, which speaks loud and oft of Gods kingdom,
in a labouring hand, as well as in an open ear, and a busy tongue, which speaks loud and oft of God's Kingdom,
p-acp dt j-vvg n1, c-acp av c-acp p-acp dt j n1, cc dt j n1, r-crq vvz j cc av pp-f npg1 n1,
(30) sermon (DIV2)
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when we do those things which will shut us out? Let us not deceive our selves;
when we do those things which will shut us out? Let us not deceive our selves;
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(30) sermon (DIV2)
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to be quiet, to meddle in our own businesse, to labour with our hands, are subpraecepto, are under the command,to be quiet, to meddle in our own business, to labour with our hands, Are subpraecepto, Are under the command,
pc-acp vbi j-jn, pc-acp vvi p-acp po12 d n1, pc-acp vvi p-acp po12 n2, vbr fw-la, vbr p-acp dt n1,
(30) sermon (DIV2)
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and binding, and are tendred to us, and prescribed as a law.
and binding, and Are tendered to us, and prescribed as a law.
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(30) sermon (DIV2)
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Indeed nature and Reason, one would think, should bind us, and guide our motion in that sphere,
Indeed nature and Reason, one would think, should bind us, and guide our motion in that sphere,
np1 n1 cc n1, pi vmd vvi, vmd vvi pno12, cc vvb po12 n1 p-acp d n1,
(30) sermon (DIV2)
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or place, wherein we are fixt;
or place, wherein we Are fixed;
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(30) sermon (DIV2)
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for why should not every man be what he is made to be? and although I do not think that every command in the Gospel, is juris naturalis, and so made known to us by the light of nature (for nature certainly could not teach us to dye for our brethren, which yet the Gospel doth) yet there is nothing commanded there, which carryes not with it a naturall dignity and beseemingnesse, to which, with a little instruction, and upon serious consideration, we shall willingly subscribe.
for why should not every man be what he is made to be? and although I do not think that every command in the Gospel, is Juris Naturalis, and so made known to us by the Light of nature (for nature Certainly could not teach us to die for our brothers, which yet the Gospel does) yet there is nothing commanded there, which carries not with it a natural dignity and beseemingness, to which, with a little instruction, and upon serious consideration, we shall willingly subscribe.
c-acp q-crq vmd xx d n1 vbi r-crq pns31 vbz vvn pc-acp vbi? cc cs pns11 vdb xx vvi cst d n1 p-acp dt n1, vbz fw-la fw-la, cc av vvd vvn p-acp pno12 p-acp dt n1 pp-f n1 (c-acp n1 av-j vmd xx vvi pno12 pc-acp vvi p-acp po12 n2, r-crq av dt n1 vdz) av pc-acp vbz pix vvd a-acp, r-crq vvz xx p-acp pn31 dt j n1 cc n1, p-acp r-crq, p-acp dt j n1, cc p-acp j n1, pns12 vmb av-j vvi.
(30) sermon (DIV2)
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And these duties, which we now speak of, may seeme clearly to issue from those dictates of nature, that we should do to others,
And these duties, which we now speak of, may seem clearly to issue from those dictates of nature, that we should do to Others,
cc d n2, r-crq pns12 av vvb pp-f, vmb vvi av-j pc-acp vvi p-acp d vvz pp-f n1, cst pns12 vmd vdi p-acp n2-jn,
(30) sermon (DIV2)
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as we would be done to; that all things should be done decently and to edification.
as we would be done to; that all things should be done decently and to edification.
c-acp pns12 vmd vbi vdn p-acp; cst d n2 vmd vbi vdn av-j cc p-acp n1.
(30) sermon (DIV2)
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That nothing should be done against conscience; That nothing should be done against conscience;
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(30) sermon (DIV2)
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which had been of force for the ordering of mens actions of this nature, though the Scripture had never expressed them,
which had been of force for the ordering of men's actions of this nature, though the Scripture had never expressed them,
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(30) sermon (DIV2)
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and were of force before the Gospel was written, and did bind us, not onely because they were written, but because they were just.
and were of force before the Gospel was written, and did bind us, not only Because they were written, but Because they were just.
cc vbdr pp-f n1 p-acp dt n1 vbds vvn, cc vdd vvi pno12, xx av-j c-acp pns32 vbdr vvn, cc-acp c-acp pns32 vbdr j.
(30) sermon (DIV2)
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For why should he who would not be spoyled himself, rob another? why should he who makes his house his castle, be so ready to invade,
For why should he who would not be spoiled himself, rob Another? why should he who makes his house his castle, be so ready to invade,
p-acp q-crq vmd pns31 r-crq vmd xx vbi vvn px31, vvb j-jn? q-crq vmd pns31 r-crq vvz po31 n1 po31 n1, vbb av j pc-acp vvi,
(30) sermon (DIV2)
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and break into his neighbours? why should he who is even sick of a cheate, be so ready to put one upon anorher? why should be that would be quiet at home, be so troublesome abroad? why should not Ahab be as willing to part with his crown,
and break into his neighbours? why should he who is even sick of a cheat, be so ready to put one upon anorher? why should be that would be quiet At home, be so troublesome abroad? why should not Ahab be as willing to part with his crown,
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(30) sermon (DIV2)
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eats up it self, and driving all before it at last falls it self to the ground,
eats up it self, and driving all before it At last falls it self to the ground,
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(30) sermon (DIV2)
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as to take Naboths vineyard? But Christ, the best master and law-giver that ever was, came not to destroy, but to perfect nature;
as to take Naboth's vineyard? But christ, the best master and lawgiver that ever was, Come not to destroy, but to perfect nature;
c-acp pc-acp vvi n2 n1? p-acp np1, dt js n1 cc n1 cst av vbds, vvd xx pc-acp vvi, cc-acp p-acp j n1;
(30) sermon (DIV2)
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not to blot out those common notions which we brought into the world with us, but to make them more legible, to improve them, and so make them his Law;
not to blot out those Common notions which we brought into the world with us, but to make them more legible, to improve them, and so make them his Law;
xx pc-acp vvi av d j n2 r-crq pns12 vvd p-acp dt n1 p-acp pno12, cc-acp pc-acp vvi pno32 av-dc j, pc-acp vvi pno32, cc av vvb pno32 po31 n1;
(30) sermon (DIV2)
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and if we look upon them as not belonging to us, we our selves cannot belong to the covenant of grace;
and if we look upon them as not belonging to us, we our selves cannot belong to the Covenant of grace;
cc cs pns12 vvb p-acp pno32 c-acp xx vvg p-acp pno12, pns12 po12 n2 vmbx vvi p-acp dt n1 pp-f n1;
(30) sermon (DIV2)
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for even these duties are weaved in, and made a part of the covenant; and if we break the one, we break the other;
for even these duties Are weaved in, and made a part of the Covenant; and if we break the one, we break the other;
c-acp av d n2 vbr vvd p-acp, cc vvd dt n1 pp-f dt n1; cc cs pns12 vvb dt crd, pns12 vvb dt j-jn;
(30) sermon (DIV2)
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and not onely if we believe not, but if we live not peaceably; if we stretch beyond our line;
and not only if we believe not, but if we live not peaceably; if we stretch beyond our line;
cc xx av-j cs pns12 vvb xx, cc-acp cs pns12 vvb xx av-j; cs pns12 vvb p-acp po12 n1;
(30) sermon (DIV2)
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if we labour not in our calling, we shall not enter into his rest. For these also are his Laws, and these doth our blessed Apostle teach and command. And, to conclude;
if we labour not in our calling, we shall not enter into his rest. For these also Are his Laws, and these does our blessed Apostle teach and command. And, to conclude;
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(30) sermon (DIV2)
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such a power hath Christ left in his Church, conferred it first on his Apostles,
such a power hath christ left in his Church, conferred it First on his Apostles,
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(30) sermon (DIV2)
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and those who were to succeed and supply their place, who were to speak after them in the person and in the name of our Lord Jesus Christ, we will not dispute now what power it is;
and those who were to succeed and supply their place, who were to speak After them in the person and in the name of our Lord jesus christ, we will not dispute now what power it is;
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(30) sermon (DIV2)
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it is sufficient to say, it is not an Earthly, but a Heavenly Power, derived from Christ himself, the Fountain and originall of all power whatsoever.
it is sufficient to say, it is not an Earthly, but a Heavenly Power, derived from christ himself, the Fountain and original of all power whatsoever.
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(30) sermon (DIV2)
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As Christs kingdom is not of this world, so is not this power of that nature,
As Christ Kingdom is not of this world, so is not this power of that nature,
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(30) sermon (DIV2)
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as to stand in need of an Army of Souldiers to defend and hold it up,
as to stand in need of an Army of Soldiers to defend and hold it up,
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(30) sermon (DIV2)
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but is like to the object and matter it works upon, spirituall;
but is like to the Object and matter it works upon, spiritual;
cc-acp vbz av-j p-acp dt n1 cc n1 pn31 vvz p-acp, j;
(30) sermon (DIV2)
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a power to command, to remember every man of his duty in the Church or Common-wealth;
a power to command, to Remember every man of his duty in the Church or Commonwealth;
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(30) sermon (DIV2)
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for the Church and Common-wealth are two distinct, but not contrary things, and both powers were ordained to uphold and defend each other;
for the Church and Commonwealth Are two distinct, but not contrary things, and both Powers were ordained to uphold and defend each other;
p-acp dt n1 cc n1 vbr crd j, cc-acp xx j-jn n2, cc d n2 vbdr vvn pc-acp vvi cc vvi d n-jn;
(30) sermon (DIV2)
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the civill power to exalt Religion, and Religion to guard and fence the civill power,
the civil power to exalt Religion, and Religion to guard and fence the civil power,
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(30) sermon (DIV2)
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and both should concur in this, that we may lead a quiet and peaceable life in all Godlinesse and honesty.
and both should concur in this, that we may led a quiet and peaceable life in all Godliness and honesty.
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(30) sermon (DIV2)
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Our commission is from heaven, and we need no other power then his, that sealed it,
Our commission is from heaven, and we need no other power then his, that sealed it,
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(30) sermon (DIV2)
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and the virtue and Divinity of it shall then be made manifest, when all earthly power shall cease,
and the virtue and Divinity of it shall then be made manifest, when all earthly power shall cease,
cc dt n1 cc n1 pp-f pn31 vmb av vbi vvn j, c-crq d j n1 vmb vvi,
(30) sermon (DIV2)
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and even Kings and they who did what they list, shall tremble before it.
and even Kings and they who did what they list, shall tremble before it.
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(30) sermon (DIV2)
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12256
We see, that power which is exercised here on earth, though the glory of it dazle an eye of flesh,
We see, that power which is exercised Here on earth, though the glory of it dazzle an eye of Flesh,
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(30) sermon (DIV2)
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12257
yet sits heavy upon them who weare it; we see it tortures them, that delight in it;
yet sits heavy upon them who wear it; we see it tortures them, that delight in it;
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(30) sermon (DIV2)
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eats up them that feed on't;
eats up them that feed oned;
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(30) sermon (DIV2)
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12261
It is not such a power, but I may be bold to say, though it be lookt upon,
It is not such a power, but I may be bold to say, though it be looked upon,
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(30) sermon (DIV2)
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12262
& laught at, & despised by the men of this world, yet is it a greater power than that, which sometimes sets it up on high,
& laughed At, & despised by the men of this world, yet is it a greater power than that, which sometime sets it up on high,
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(30) sermon (DIV2)
754
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12263
and sometimes makes it nothing, and hath its end, when it hath not its end; for to publish our masters will, to command in his name is all;
and sometime makes it nothing, and hath its end, when it hath not its end; for to publish our Masters will, to command in his name is all;
cc av vvz pn31 pix, cc vhz po31 n1, c-crq pn31 vhz xx po31 n1; c-acp pc-acp vvi po12 n2 vmb, pc-acp vvi p-acp po31 n1 vbz d;
(30) sermon (DIV2)
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and though the command prove to some the savour of death unto death, yet the power is still the same, and doth never faile;
and though the command prove to Some the savour of death unto death, yet the power is still the same, and does never fail;
cc cs dt n1 vvb p-acp d dt n1 pp-f n1 p-acp n1, av dt n1 vbz av dt d, cc vdz av-x vvi;
(30) sermon (DIV2)
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and if men were, what they professe themselves, Christians;
and if men were, what they profess themselves, Christians;
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(30) sermon (DIV2)
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if they had any taste of the powers of the world to come, they would more tremble at this, then at the other;
if they had any taste of the Powers of the world to come, they would more tremble At this, then At the other;
cs pns32 vhd d n1 pp-f dt n2 pp-f dt n1 pc-acp vvi, pns32 vmd av-dc vvi p-acp d, av p-acp dt j-jn;
(30) sermon (DIV2)
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be more afraid of a just reproof, then a whip; of an excommunication, then a sword;
be more afraid of a just reproof, then a whip; of an excommunication, then a sword;
vbb av-dc j pp-f dt j n1, cs dt n1; pp-f dt n1, av dt n1;
(30) sermon (DIV2)
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of the wrath of God, which is yet scarce visible, then of that which comes in fire and tempest to devour us;
of the wrath of God, which is yet scarce visible, then of that which comes in fire and tempest to devour us;
pp-f dt n1 pp-f np1, r-crq vbz av av-j j, av pp-f d r-crq vvz p-acp n1 cc n1 pc-acp vvi pno12;
(30) sermon (DIV2)
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for his favour, or his wrath ever accompanies this power, which draws his love neerer to them that obey it,
for his favour, or his wrath ever Accompanies this power, which draws his love nearer to them that obey it,
p-acp po31 n1, cc po31 n1 av vvz d n1, r-crq vvz po31 n1 av-jc p-acp pno32 cst vvb pn31,
(30) sermon (DIV2)
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12270
and poures forth his vengeance on them that resist it. To conclude then; look upon the command, and honor the Apostle that brings it; for the commands sake;
and pours forth his vengeance on them that resist it. To conclude then; look upon the command, and honour the Apostle that brings it; for the commands sake;
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(30) sermon (DIV2)
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for his sake, whose power, and command it is. A power there is proper and peculiar to them, who are called to it;
for his sake, whose power, and command it is. A power there is proper and peculiar to them, who Are called to it;
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(30) sermon (DIV2)
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12272
and if the name of power may move envy (for we see men fret at that which was ordeined for their good,
and if the name of power may move envy (for we see men fret At that which was ordained for their good,
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(30) sermon (DIV2)
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and so wast and exhale all their Religion till it be nothing) if the name of power beare so harsh a sound, we will give you leave to think it is not much materiall,
and so wast and exhale all their Religion till it be nothing) if the name of power bear so harsh a found, we will give you leave to think it is not much material,
cc av vvi cc vvi d po32 n1 c-acp pn31 vbb pix) cs dt n1 pp-f n1 vvi av j dt n1, pns12 vmb vvi pn22 vvb pc-acp vvi pn31 vbz xx d j-jn,
(30) sermon (DIV2)
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whether you call it so or no; whether we speak in the imperative mood, hoc fac, do this upon your perill;
whither you call it so or no; whither we speak in the imperative mood, hoc fac, do this upon your peril;
cs pn22 vvb pn31 av cc uh-dx; cs pns12 vvb p-acp dt j n1, fw-la fw-la, vdb d p-acp po22 n1;
(30) sermon (DIV2)
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or onely positively point as with the finger, this is to be done:
or only positively point as with the finger, this is to be done:
cc av-j av-j vvi a-acp p-acp dt n1, d vbz pc-acp vbi vdn:
(30) sermon (DIV2)
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we will be any thing, do any thing, be as low as you please, so we may raise you above the vanities of the world, above that wantonnesse, which stormes at that, which was ordained for no other end,
we will be any thing, do any thing, be as low as you please, so we may raise you above the vanities of the world, above that wantonness, which storms At that, which was ordained for no other end,
pns12 vmb vbi d n1, vdb d n1, vbb a-acp j c-acp pn22 vvb, av pns12 vmb vvi pn22 p-acp dt n2 pp-f dt n1, p-acp d n1, r-crq n2 p-acp d, r-crq vbds vvn p-acp dx j-jn n1,
(30) sermon (DIV2)
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but to lift you out of ruine, into the highest heavens.
but to lift you out of ruin, into the highest heavens.
cc-acp pc-acp vvi pn22 av pp-f n1, p-acp dt js n2.
(30) sermon (DIV2)
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Our power, and the command of Christ differ not so much, but the one includes and upholds the other;
Our power, and the command of christ differ not so much, but the one includes and upholds the other;
po12 n1, cc dt n1 pp-f np1 vvb xx av av-d, cc-acp dt pi vvz cc vvz dt j-jn;
(30) sermon (DIV2)
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and if you did but once love the command, you would never boggle at the name of power,
and if you did but once love the command, you would never boggle At the name of power,
cc cs pn22 vdd p-acp a-acp vvb dt n1, pn22 vmd av-x vvb p-acp dt n1 pp-f n1,
(30) sermon (DIV2)
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but blesse and honour him that brings it. Oh that men were wise!
but bless and honour him that brings it. O that men were wise!
cc-acp vvb cc vvi pno31 cst vvz pn31. uh cst n2 vbdr j!
(30) sermon (DIV2)
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but so wise, as not to be wiser then God, as not to choose and fall in love with their own wayes as more certain,
but so wise, as not to be Wiser then God, as not to choose and fallen in love with their own ways as more certain,
cc-acp av j, c-acp xx pc-acp vbi jc cs np1, c-acp xx pc-acp vvi cc vvi p-acp n1 p-acp po32 d n2 a-acp av-dc j,
(30) sermon (DIV2)
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as not to preferre their own mazes and Labyrinths, and uncertain gyrations drawn out by lust and fancy,
as not to prefer their own mazes and Labyrinths, and uncertain gyrations drawn out by lust and fancy,
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(30) sermon (DIV2)
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before those even and unerring paths found out by an infinite wisdome, and discovered to us by a mercy as infinite;
before those even and unerring paths found out by an infinite Wisdom, and discovered to us by a mercy as infinite;
p-acp d j cc j n2 vvd av p-acp dt j n1, cc vvn p-acp pno12 p-acp dt n1 c-acp j;
(30) sermon (DIV2)
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oh that we could once work out and conquer the hardship of a command, and then see the beauty of it,
o that we could once work out and conquer the hardship of a command, and then see the beauty of it,
uh cst pns12 vmd a-acp vvi av cc vvi dt n1 pp-f dt n1, cc av vvb dt n1 pp-f pn31,
(30) sermon (DIV2)
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and to what glory it leads us;
and to what glory it leads us;
cc p-acp r-crq n1 pn31 vvz pno12;
(30) sermon (DIV2)
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we should then receive an Apostle in the name of an Apostle, and look upon the command,
we should then receive an Apostle in the name of an Apostle, and look upon the command,
pns12 vmd av vvi dt n1 p-acp dt n1 pp-f dt n1, cc vvb p-acp dt n1,
(30) sermon (DIV2)
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though brought in an earthen vessell, as upon heaven it self; oh that we were once spirituall;
though brought in an earthen vessel, as upon heaven it self; o that we were once spiritual;
cs vvn p-acp dt j n1, c-acp p-acp n1 pn31 n1; uh cst pns12 vbdr a-acp j;
(30) sermon (DIV2)
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then those precepts which concern our conversation on earth, would be laid hold on and embraced, as from the Heaven Heavenly;
then those Precepts which concern our Conversation on earth, would be laid hold on and embraced, as from the Heaven Heavenly;
av d n2 r-crq vvb po12 n1 p-acp n1, vmd vbi vvn vvb a-acp cc vvn, c-acp p-acp dt n1 j;
(30) sermon (DIV2)
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then should we be as quiet as the Heavens, which are ever moving, and ever at rest,
then should we be as quiet as the Heavens, which Are ever moving, and ever At rest,
av vmd pns12 vbi a-acp j-jn c-acp dt n2, r-crq vbr av vvg, cc av p-acp n1,
(30) sermon (DIV2)
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because ever in their own place;
Because ever in their own place;
c-acp av p-acp po32 d n1;
(30) sermon (DIV2)
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then should we be as the Angels of Heaven, who envy not one another, malice not one another, trouble not one another,
then should we be as the Angels of Heaven, who envy not one Another, malice not one Another, trouble not one Another,
av vmd pns12 vbi p-acp dt n2 pp-f n1, r-crq vvb xx pi j-jn, n1 xx pi j-jn, vvb xx pi j-jn,
(30) sermon (DIV2)
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but every Angel knows his office, and moves in his own order;
but every Angel knows his office, and moves in his own order;
cc-acp d n1 vvz po31 n1, cc vvz p-acp po31 d n1;
(30) sermon (DIV2)
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and our assiduous labour in our calling would be a resemblance of the readynesse of those blessed spirits, who at the beck of Majesty have wings, and haste to their duty;
and our assiduous labour in our calling would be a resemblance of the readiness of those blessed spirits, who At the beck of Majesty have wings, and haste to their duty;
cc po12 j n1 p-acp po12 n-vvg vmd vbi dt n1 pp-f dt n1 pp-f d j-vvn n2, r-crq p-acp dt n1 pp-f n1 vhb n2, cc vvb p-acp po32 n1;
(30) sermon (DIV2)
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who are ever moving, and then in their highest exaltation, when they are in their ministery. In aword;
who Are ever moving, and then in their highest exaltation, when they Are in their Ministry. In award;
r-crq vbr av vvg, cc av p-acp po32 js n1, c-crq pns32 vbr p-acp po32 n1. p-acp n1;
(30) sermon (DIV2)
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then should we every one sit under his own vine, and figtree, and no evill eye should look towards him, no malice blast him, no injury assault him, no bold intrusion unsettle him;
then should we every one fit under his own vine, and Fig tree, and no evil eye should look towards him, no malice blast him, no injury assault him, no bold intrusion unsettle him;
av vmd pns12 d crd vvb p-acp po31 d n1, cc n1, cc dx j-jn n1 vmd vvi p-acp pno31, dx n1 vvi pno31, dx n1 vvi pno31, dx j n1 vvi pno31;
(30) sermon (DIV2)
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but we should all rejoyce together, the poore with the rich, the weak with the strong, the low with the high, all blesse one another, help one another, guard one another,
but we should all rejoice together, the poor with the rich, the weak with the strong, the low with the high, all bless one Another, help one Another, guard one Another,
cc-acp pns12 vmd d vvi av, dt j p-acp dt j, dt j p-acp dt j, dt j p-acp dt j, d vvb pi j-jn, vvb pi j-jn, vvb pi j-jn,
(30) sermon (DIV2)
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and so in the name of the prince of peace walk peaceably together, every one moving in his own place, till we reach that peace, which yet we do not understand,
and so in the name of the Prince of peace walk peaceably together, every one moving in his own place, till we reach that peace, which yet we do not understand,
cc av p-acp dt n1 pp-f dt n1 pp-f n1 vvi av-j av, d pi vvg p-acp po31 d n1, c-acp pns12 vvb d n1, r-crq av pns12 vdb xx vvi,
(30) sermon (DIV2)
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but shall then fully enjoy to all Eternity.
but shall then Fully enjoy to all Eternity.
cc-acp vmb av av-j vvi p-acp d n1.
(30) sermon (DIV2)
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The One and Twentieth SERMON. PART I. MICAH v. 6.
The One and Twentieth SERMON. PART I. MICAH v. 6.
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(31) sermon (DIV2)
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Wherewith shall I come before the Lord, and bow my self before the high God? Shall I come before him with burnt-offerings? &c. — MICAH v. 8. He hath shewed thee, O man, what is good;
Wherewith shall I come before the Lord, and bow my self before the high God? Shall I come before him with Burnt offerings? etc. — MICAH v. 8. He hath showed thee, Oh man, what is good;
c-crq vmb pns11 vvi p-acp dt n1, cc vvb po11 n1 p-acp dt j np1? vmb pns11 vvi p-acp pno31 p-acp n2? av — np1 n1 crd pns31 vhz vvn pno21, uh n1, r-crq vbz j;
(31) sermon (DIV2)
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and what doth the Lord require of thee, but to doe justly, to love mercy, and to walk humbly with thy God?
and what does the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?
cc q-crq vdz dt n1 vvb pp-f pno21, cc-acp pc-acp vdi av-j, pc-acp vvi n1, cc pc-acp vvi av-j p-acp po21 n1?
(31) sermon (DIV2)
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THere be many who say, Who will shew us any good? saith the Pophet David, Ps. 4.6.
THere be many who say, Who will show us any good? Says the Prophet David, Ps. 4.6.
pc-acp vbi d r-crq vvb, r-crq vmb vvi pno12 d j? vvz dt n1 np1, np1 crd.
(31) sermon (DIV2)
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For Good is that which men naturally desire;
For Good is that which men naturally desire;
p-acp j vbz d r-crq n2 av-j vvb;
(31) sermon (DIV2)
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and here the Prophet Micah hath fitted an Answer to this Question, He hath shewed thee, O man, what is good.
and Here the Prophet micah hath fitted an Answer to this Question, He hath showed thee, Oh man, what is good.
cc av dt n1 np1 vhz vvn dt n1 p-acp d n1, pns31 vhz vvn pno21, uh n1, r-crq vbz j.
(31) sermon (DIV2)
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And in the discovery of this Good, he useth the same method which the Philosopher doth in the description of his Morall Happinesse;
And in the discovery of this Good, he uses the same method which the Philosopher does in the description of his Moral Happiness;
cc p-acp dt n1 pp-f d j, pns31 vvz dt d n1 r-crq dt n1 vdz p-acp dt n1 pp-f po31 j n1;
(31) sermon (DIV2)
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First shews us what it is not, and then what it is:
First shows us what it is not, and then what it is:
ord vvz pno12 r-crq pn31 vbz xx, cc av r-crq pn31 vbz:
(31) sermon (DIV2)
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And as the Philosopher shuts out Honour, and Riches, and Pleasure, as being so little necessary, that we may be happy without them;
And as the Philosopher shuts out Honour, and Riches, and Pleasure, as being so little necessary, that we may be happy without them;
cc c-acp dt n1 vvz av vvb, cc n2, cc n1, p-acp vbg av j j, cst pns12 vmb vbi j p-acp pno32;
(31) sermon (DIV2)
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so doth the Prophet, in the verses going before my Text, in a manner, reject and cast by burnt offerings,
so does the Prophet, in the Verses going before my Text, in a manner, reject and cast by burned offerings,
av vdz dt n1, p-acp dt n2 vvg p-acp po11 n1, p-acp dt n1, vvb cc vvi p-acp j-vvn n2,
(31) sermon (DIV2)
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and all the Ceremoniall, and Typicall part of Moses law, all that outward, busie, expensive and sacrificing Religion,
and all the Ceremonial, and Typical part of Moses law, all that outward, busy, expensive and sacrificing Religion,
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(31) sermon (DIV2)
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as no whit essentiall to that good, which he here fixeth up, as upon. a pillar for all eyes to look upon;
as no whit essential to that good, which he Here fixeth up, as upon. a pillar for all eyes to look upon;
c-acp dx n1 j p-acp d j, r-crq pns31 av vvz a-acp, c-acp p-acp. dt n1 p-acp d n2 pc-acp vvi p-acp;
(31) sermon (DIV2)
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as being of no great alliance or nearnesse, nor fit to Incorporate it self with that piety, which must commend us to God:
as being of no great alliance or nearness, nor fit to Incorporate it self with that piety, which must commend us to God:
c-acp vbg pp-f dx j n1 cc n1, ccx j pc-acp vvi pn31 n1 p-acp d n1, r-crq vmb vvi pno12 p-acp np1:
(31) sermon (DIV2)
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and as a true Prophet, he doth not onely discover to the Jews the common error of their lives,
and as a true Prophet, he does not only discover to the jews the Common error of their lives,
cc c-acp dt j n1, pns31 vdz xx av-j vvi p-acp dt np2 dt j n1 pp-f po32 n2,
(31) sermon (DIV2)
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but shews them yet a more excellent way, first asking the question, will the Lord be pleased with thousands of Rammes? whether sacrifice be that part of Religion with which we may appear and bow before our God,
but shows them yet a more excellent Way, First asking the question, will the Lord be pleased with thousands of Rams? whither sacrifice be that part of Religion with which we may appear and bow before our God,
cc-acp vvz pno32 av dt av-dc j n1, ord vvg dt n1, vmb dt n1 vbb vvn p-acp crd pp-f n2? cs n1 vbb d n1 pp-f n1 p-acp r-crq pns12 vmb vvi cc vvi p-acp po12 n1,
(31) sermon (DIV2)
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and be accepted? and then in his answer, in the words of my Text, quite excluding it,
and be accepted? and then in his answer, in the words of my Text, quite excluding it,
cc vbi vvn? cc av p-acp po31 n1, p-acp dt n2 pp-f po11 n1, av vvg pn31,
(31) sermon (DIV2)
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as not absolutely necessary, and essentiall to that which is indeed Religion.
as not absolutely necessary, and essential to that which is indeed Religion.
c-acp xx av-j j, cc j p-acp d r-crq vbz av n1.
(31) sermon (DIV2)
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And here the question, will the Lord he pleased with sacrifice? adds Emphasis and Energy, and makes the Denyall more strong,
And Here the question, will the Lord he pleased with sacrifice? adds Emphasis and Energy, and makes the Denial more strong,
cc av dt n1, vmb dt n1 pns31 vvd p-acp n1? vvz n1 cc zz, cc vvz dt n1 av-dc j,
(31) sermon (DIV2)
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and the Conclusion in the Text more positive and binding then if it had been in plain termes, and formally denyed;
and the Conclusion in the Text more positive and binding then if it had been in plain terms, and formally denied;
cc dt n1 p-acp dt n1 av-dc j cc vvg av cs pn31 vhd vbn p-acp j n2, cc av-j vvn;
(31) sermon (DIV2)
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then this Good had been shewed naked and alone, and not brought in with the spoyles of that Hypocrisie, which supplants and overthrowes it,
then this Good had been showed naked and alone, and not brought in with the spoils of that Hypocrisy, which supplants and overthrows it,
av d j vhd vbn vvn j cc j, cc xx vvn p-acp p-acp dt n2 pp-f d n1, r-crq vvz cc vvz pn31,
(31) sermon (DIV2)
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and usurps both its place, and name;
and usurps both its place, and name;
cc vvz d po31 n1, cc n1;
(31) sermon (DIV2)
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shall I come before him with burnt offerings? is in effect, I must not do it;shall I come before him with burned offerings? is in Effect, I must not do it;
vmb pns11 vvi p-acp pno31 p-acp vvn n2? vbz p-acp n1, pns11 vmb xx vdi pn31;
(31) sermon (DIV2)
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That which is good, that which is Religion hath so little relation to it, that it can subsist without it;
That which is good, that which is Religion hath so little Relation to it, that it can subsist without it;
cst r-crq vbz j, cst r-crq vbz n1 vhz av j n1 p-acp pn31, cst pn31 vmb vvi p-acp pn31;
(31) sermon (DIV2)
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and most times hath been swallowed up, and lost in it.
and most times hath been swallowed up, and lost in it.
cc ds n2 vhz vbn vvn a-acp, cc vvn p-acp pn31.
(31) sermon (DIV2)
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It was in the world before any command came forth for Sacrifice; and it is now most glorious,
It was in the world before any command Come forth for Sacrifice; and it is now most glorious,
pn31 vbds p-acp dt n1 p-acp d n1 vvd av p-acp n1; cc pn31 vbz av av-ds j,
(31) sermon (DIV2)
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when every Altar is throwne down, and hath the sweetest favour, now there is no other smoke.
when every Altar is thrown down, and hath the Sweetest favour, now there is no other smoke.
c-crq d n1 vbz vvn a-acp, cc vhz dt js n1, av pc-acp vbz dx j-jn n1.
(31) sermon (DIV2)
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and at every time, and is imputed to us as the Deed it selfe, when we cannot doe it,
and At every time, and is imputed to us as the Deed it self, when we cannot do it,
cc p-acp d n1, cc vbz vvn p-acp pno12 p-acp dt n1 pn31 n1, c-crq pns12 vmbx vdi pn31,
(31) sermon (DIV2)
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The Question puts it out of all question, That this good is best without it. What will the Lord do to the Husbandmen, that killed the heire? Math. 21.41. Our Saviour puts it up by way of question;
The Question puts it out of all question, That this good is best without it. What will the Lord do to the Husbandmen, that killed the heir? Math. 21.41. Our Saviour puts it up by Way of question;
dt n1 vvz pn31 av pp-f d n1, cst d j vbz js p-acp pn31. q-crq vmb dt n1 vdb p-acp dt n2, cst vvd dt n1? np1 crd. po12 n1 vvz pn31 a-acp p-acp n1 pp-f n1;
(31) sermon (DIV2)
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and you know how terrible the answer is;
and you know how terrible the answer is;
cc pn22 vvb c-crq j dt n1 vbz;
(31) sermon (DIV2)
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what will he doe? what will he not do? He will miserably destroy those Husbandmen. what will he do? what will he not do? He will miserably destroy those Husbandmen.
r-crq vmb pns31 vdi? q-crq vmb pns31 xx vdi? pns31 vmb av-j vvi d n2.
(31) sermon (DIV2)
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Is it comely that a woman pray uncovered? Judge in your selves: you cannot say it is comely.
Is it comely that a woman pray uncovered? Judge in your selves: you cannot say it is comely.
vbz pn31 j cst dt n1 vvb vvn? n1 p-acp po22 n2: pn22 vmbx vvi pn31 vbz j.
(31) sermon (DIV2)
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As the Athenians used to ask the guilty person who was arraigned before them, and by sufficient evidence convict of the crime;
As the Athenians used to ask the guilty person who was arraigned before them, and by sufficient evidence convict of the crime;
p-acp dt njp2 vvd pc-acp vvi dt j n1 r-crq vbds vvn p-acp pno32, cc p-acp j n1 vvn pp-f dt n1;
(31) sermon (DIV2)
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Are you not worthy of death? That they might first give sentence against themselves, and acknowledge the sentence to be just, which was to passe upon them: are you not worthy of death? That they might First give sentence against themselves, and acknowledge the sentence to be just, which was to pass upon them:
vbr pn22 xx j pp-f n1? cst pns32 vmd ord vvi n1 p-acp px32, cc vvi dt n1 pc-acp vbi j, r-crq vbds pc-acp vvi p-acp pno32:
(31) sermon (DIV2)
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so doth the Prophet here ask the sacrificing Jews, who so doted on outward Ceremony, that they scarce cast an eye,
so does the Prophet Here ask the sacrificing jews, who so doted on outward Ceremony, that they scarce cast an eye,
av vdz dt n1 av vvi dt j-vvg np2, r-crq av vvd p-acp j n1, cst pns32 av-j vvd dt n1,
(31) sermon (DIV2)
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or look towards that, which was truly the service of God, as if there were no more required at their hands,
or look towards that, which was truly the service of God, as if there were no more required At their hands,
cc vvb p-acp d, r-crq vbds av-j dt n1 pp-f np1, c-acp cs pc-acp vbdr dx dc vvn p-acp po32 n2,
(31) sermon (DIV2)
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then that which was to be done at the Altar:
then that which was to be done At the Altar:
av cst r-crq vbds pc-acp vbi vdn p-acp dt n1:
(31) sermon (DIV2)
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shall you bring burnt offerings? shall you offer up your first-born, the fruit of your body for the sinne of the Soul? your selves shall be witnesse against your selves,shall you bring burned offerings? shall you offer up your firstborn, the fruit of your body for the sin of the Soul? your selves shall be witness against your selves,
vmb pn22 vvi vvn n2? vmb pn22 vvi a-acp po22 j, dt n1 pp-f po22 n1 p-acp dt n1 pp-f dt n1? po22 n2 vmb vbi n1 p-acp po22 n2,
(31) sermon (DIV2)
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and out of your own mouth shall you be condemned. O ye Hypocrites!
and out of your own Mouth shall you be condemned. O you Hypocrites!
cc av pp-f po22 d n1 vmb pn22 vbi vvn. sy pn22 n2!
(31) sermon (DIV2)
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you cannot be so ignorant as to think, nor so bold as to professe, that this is the true service of God.
you cannot be so ignorant as to think, nor so bold as to profess, that this is the true service of God.
pn22 vmbx vbi av j c-acp pc-acp vvi, ccx av j c-acp pc-acp vvi, cst d vbz dt j n1 pp-f np1.
(31) sermon (DIV2)
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I remember Gregory Nazianzen calls man NONLATINALPHABET (and we may call this good in the Text so) a spirituall heavenly statue;
I Remember Gregory Nazianzen calls man (and we may call this good in the Text so) a spiritual heavenly statue;
pns11 vvb np1 np1 vvz n1 (cc pns12 vmb vvi d j p-acp dt n1 av) dt j j n1;
(31) sermon (DIV2)
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and as the statuary by his art and with his Chezell doth work off all that is unnecessary and superfluous,
and as the statuary by his art and with his Chezell does work off all that is unnecessary and superfluous,
cc c-acp dt n1 p-acp po31 n1 cc p-acp po31 n1 vdz vvi a-acp d cst vbz j cc j,
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and having finisht and made it compleat in every part, fixeth it, as the lively representation of some God or Goddesse, or Heroick person whose memory he would perpetuate in the minds of those, who are to look upon it;
and having finished and made it complete in every part, fixeth it, as the lively representation of Some God or Goddess, or Heroic person whose memory he would perpetuate in the minds of those, who Are to look upon it;
cc vhg vvn cc vvn pn31 j p-acp d n1, vvz pn31, c-acp dt j n1 pp-f d np1 cc n1, cc j n1 rg-crq n1 pns31 vmd vvi p-acp dt n2 pp-f d, r-crq vbr pc-acp vvi p-acp pn31;
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so doth the Prophet Micah here, being to delineate and expresse the true servant of God in his full and perfect proportion,
so does the Prophet micah Here, being to delineate and express the true servant of God in his full and perfect proportion,
av vdz dt n1 np1 av, vbg p-acp n1 cc vvi dt j n1 pp-f np1 p-acp po31 j cc j n1,
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first out of the Lump and Masse, which made up the body of the Jews Religion, strikes off that which was least necessary, and most abused;
First out of the Lump and Mass, which made up the body of the jews Religion, strikes off that which was least necessary, and most abused;
ord av pp-f dt n1 cc n1, r-crq vvd a-acp dt n1 pp-f dt np2 n1, vvz a-acp d r-crq vbds av-ds j, cc av-ds vvn;
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all that formality, and outward ceremony in which they most pleased themselves;
all that formality, and outward ceremony in which they most pleased themselves;
d cst n1, cc j n1 p-acp r-crq pns32 av-ds vvn px32;
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Burnt offerings and calves of an year old, these he layes aside, as that which may be best spared,Burned offerings and calves of an year old, these he lays aside, as that which may be best spared,
vvn n2 cc n2 pp-f dt n1 j, d pns31 vvz av, c-acp d r-crq vmb vbi av-js vvn,
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as that which God did not require for it self, or for any good there was naturally in it,
as that which God did not require for it self, or for any good there was naturally in it,
c-acp d r-crq np1 vdd xx vvi p-acp pn31 n1, cc p-acp d j a-acp vbds av-j p-acp pn31,
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and then draws him out in every part, in those parts, which do indeed make him up in that perfection, in which he may shine,
and then draws him out in every part, in those parts, which do indeed make him up in that perfection, in which he may shine,
cc av vvz pno31 av p-acp d n1, p-acp d n2, r-crq vdb av vvi pno31 a-acp p-acp d n1, p-acp r-crq pns31 vmb vvi,
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as a great example of eternall happinesse.
as a great Exampl of Eternal happiness.
c-acp dt j n1 pp-f j n1.
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Wherewith shalt thou come before the Lord? and bow thy self before the high God? not with burnt offrings;Wherewith shalt thou come before the Lord? and bow thy self before the high God? not with burned offerings;
c-crq vm2 pns21 vvi p-acp dt n1? cc vvb po21 n1 p-acp dt j np1? xx p-acp j-vvn n2;
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those he puts by, as no essentiall materialls, as the scurfe, and least considerable part of Religion;
those he puts by, as no essential materials, as the scurf, and least considerable part of Religion;
d pns31 vvz p-acp, c-acp dx j n2-jn, c-acp dt n1, cc av-ds j n1 pp-f n1;
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but with thy heart, and with thy will and affections; with a Just, and mercifull, and Broken heart;
but with thy heart, and with thy will and affections; with a Just, and merciful, and Broken heart;
cc-acp p-acp po21 n1, cc p-acp po21 n1 cc n2; p-acp dt j, cc j, cc j-vvn n1;
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with these thou shalt walk with him, or before him, even with Justice, and Mercy, and Humility, with those graces, which will make thee like unto him,
with these thou shalt walk with him, or before him, even with justice, and Mercy, and Humility, with those graces, which will make thee like unto him,
p-acp d pns21 vm2 vvi p-acp pno31, cc p-acp pno31, av p-acp n1, cc n1, cc n1, p-acp d n2, r-crq vmb vvi pno21 av-j p-acp pno31,
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and transforme thee into the Image of God, and set thee up as a faire statue, and representation of thy maker;
and transform thee into the Image of God, and Set thee up as a fair statue, and representation of thy maker;
cc vvb pno21 p-acp dt n1 pp-f np1, cc vvb pno21 a-acp p-acp dt j n1, cc n1 pp-f po21 n1;
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He hath shewed thee O man, what is good, &c.He hath showed thee Oh man, what is good, etc.
pns31 vhz vvn pno21 uh n1, r-crq vbz j, av
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Or if you please, you may conceive of true piety and that which is good, as of a tree of life planted in the midst of Paradise, in the midst of the Church, spreading as it were its Branches, whereof these 3. in the Text are the fairest: 1. Justice and uprightnesse of conversation;
Or if you please, you may conceive of true piety and that which is good, as of a tree of life planted in the midst of Paradise, in the midst of the Church, spreading as it were its Branches, whereof these 3. in the Text Are the Fairest: 1. justice and uprightness of Conversation;
cc cs pn22 vvb, pn22 vmb vvi pp-f j n1 cc cst r-crq vbz j, c-acp pp-f dt n1 pp-f n1 vvn p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt n1, vvg c-acp pn31 vbdr po31 n2, c-crq d crd p-acp dt n1 vbr dt js: crd n1 cc n1 pp-f n1;
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a streight and even Branch bearing no fruit, but its own;
a straight and even Branch bearing no fruit, but its own;
dt j cc j n1 vvg dx n1, cc-acp pn31|vbz d;
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2. Mercy, and Liberality, yielding much fruit to those weary and faint soules, who gather it,
2. Mercy, and Liberality, yielding much fruit to those weary and faint Souls, who gather it,
crd n1, cc n1, vvg d n1 p-acp d j cc j n2, r-crq vvb pn31,
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and are refresht under the shadow of it: and 3. Humility, a Branch well laden, full, and hanging down the head.
and Are refreshed under the shadow of it: and 3. Humility, a Branch well laden, full, and hanging down the head.
cc vbr vvn p-acp dt n1 pp-f pn31: cc crd n1, dt n1 av vvn, j, cc vvg a-acp dt n1.
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More plainly, and for our better proceeding, thus. He taketh away the one, that he may establish the other:
More plainly, and for our better proceeding, thus. He Takes away the one, that he may establish the other:
av-dc av-j, cc p-acp po12 jc vvg, av. pns31 vvz av dt pi, cst pns31 vmb vvi dt n-jn:
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He taketh away Ceremony and Sacrifice, that he may set up true piety, and that which is Religion indeed, which here is first termed That which is good in it self and for it self;
He Takes away Ceremony and Sacrifice, that he may Set up true piety, and that which is Religion indeed, which Here is First termed That which is good in it self and for it self;
pns31 vvz av n1 cc n1, cst pns31 vmb vvi a-acp j n1, cc cst r-crq vbz n1 av, r-crq av vbz ord vvd cst r-crq vbz j p-acp pn31 n1 cc p-acp pn31 n1;
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which sacrifices and all other Ceremonious parts of Gods worship were not. 2ly. Manifested and pointed out to as with a finger;
which Sacrifices and all other Ceremonious parts of God's worship were not. 2ly. Manifested and pointed out to as with a finger;
r-crq n2 cc d j-jn j n2 pp-f npg1 n1 vbdr xx. av-jn. vvd cc vvd av p-acp c-acp p-acp dt n1;
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Indicavit tibi, God by his Prophet hath shewed it. 3ly. Publisht and promulged as a law:Indicavit tibi, God by his Prophet hath showed it. 3ly. Published and promulged as a law:
fw-la fw-la, np1 p-acp po31 n1 vhz vvn pn31. av-jn. vvn cc vvn p-acp dt n1:
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What doth the Lord require of thee? and lastly, charactered, and drawne out in its principall parts: 1. Justice and Honesty: 2ly. Mercy and Liberality. 3ly. Humility, and sincerity of mind, which is the Beauty and Glory of the rest, and commends tem;What does the Lord require of thee? and lastly, charactered, and drawn out in its principal parts: 1. justice and Honesty: 2ly. Mercy and Liberality. 3ly. Humility, and sincerity of mind, which is the Beauty and Glory of the rest, and commends tem;
q-crq vdz dt n1 vvb pp-f pno21? cc ord, vvn, cc vvn av p-acp po31 j-jn n2: crd n1 cc n1: av-j. n1 cc n1. av-j. n1, cc n1 pp-f n1, r-crq vbz dt n1 cc n1 pp-f dt n1, cc vvz n1;
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makes our Justice and Mercy shine in the full beauty of Holinesse, when we are this,
makes our justice and Mercy shine in the full beauty of Holiness, when we Are this,
vvz po12 n1 cc n1 vvb p-acp dt j n1 pp-f n1, c-crq pns12 vbr d,
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and do this, as with, or Before the Lord. He hath shewed thee O man what is good, &c. These be the particulars:
and do this, as with, or Before the Lord. He hath showed thee Oh man what is good, etc. These be the particulars:
cc vdb d, c-acp p-acp, cc p-acp dt n1. pns31 vhz vvn pno21 uh n1 q-crq vbz j, av d vbb dt n2-j:
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we begin with the first, That Piety and True Religion is here Termed Good, in it self and for it self, in opposition to the sacrifices and Ceremonies of the Law.
we begin with the First, That Piety and True Religion is Here Termed Good, in it self and for it self, in opposition to the Sacrifices and Ceremonies of the Law.
pns12 vvb p-acp dt ord, cst n1 cc j n1 vbz av vvn j, p-acp pn31 n1 cc p-acp pn31 n1, p-acp n1 p-acp dt n2 cc n2 pp-f dt n1.
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And first, the Sacrifices, and Ceremonious part of Gods worshp were good, but ex instituto, because God for some reason was pleased to institute and ordain them, otherwise in themselves they were neither good nor evil.
And First, the Sacrifices, and Ceremonious part of God's worship were good, but ex instituto, Because God for Some reason was pleased to institute and ordain them, otherwise in themselves they were neither good nor evil.
cc ord, dt n2, cc j n1 pp-f npg1 n1 vbdr j, p-acp fw-la fw-la, p-acp np1 p-acp d n1 vbds vvn pc-acp vvi cc vvi pno32, av p-acp px32 pns32 vbdr av-dx j ccx j-jn.
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They were, before they were enjoyned;
They were, before they were enjoined;
pns32 vbdr, c-acp pns32 vbdr vvn;
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and men offered them up, not in reference to any command, but out of a voluntary zeal and affection to the honour of God, which they exprest and shewed forth in this especiall act, in devoting that unto him, which was with them of highest esteem,
and men offered them up, not in Referente to any command, but out of a voluntary zeal and affection to the honour of God, which they expressed and showed forth in this especial act, in devoting that unto him, which was with them of highest esteem,
cc n2 vvd pno32 a-acp, xx p-acp n1 p-acp d n1, cc-acp av pp-f dt j-jn n1 cc n1 p-acp dt n1 pp-f np1, r-crq pns32 vvd cc vvd av p-acp d j n1, p-acp vvg cst p-acp pno31, r-crq vbds p-acp pno32 pp-f js n1,
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as more due to the Giver of all things then to them for whose use they were given.
as more due to the Giver of all things then to them for whose use they were given.
c-acp av-dc j-jn p-acp dt n1 pp-f d n2 av p-acp pno32 p-acp r-crq n1 pns32 vbdr vvn.
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God did not command, but did accept them for the zeal and affection of them who offered them up;
God did not command, but did accept them for the zeal and affection of them who offered them up;
np1 vdd xx vvi, cc-acp vdd vvi pno32 p-acp dt n1 cc n1 pp-f pno32 r-crq vvd pno32 a-acp;
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and he tells them so himselfe, I speake not to your Fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning Burnt-offerings or sacrifice:
and he tells them so himself, I speak not to your Father's, nor commanded them in the day that I brought them out of the land of Egypt, Concerning Burnt offerings or sacrifice:
cc pns31 vvz pno32 av px31, pns11 vvb xx p-acp po22 n2, ccx vvd pno32 p-acp dt n1 cst pns11 vvd pno32 av pp-f dt n1 pp-f np1, vvg n2 cc n1:
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But this thing I commanded them, saying, Obey my voyce. Jerem. 7.22,23.But this thing I commanded them, saying, Obey my voice. Jeremiah 7.22,23.
cc-acp d n1 pns11 vvd pno32, vvg, vvb po11 n1. np1 crd.
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Secondly, when they were commanded, they were commanded not for any reall goodnesse there was naturally in them, (for what are Blood and smoke to the God of spirits?) but brought in for that good effect which the wisdome of God could work out of them, which had nothing of Good in them,
Secondly, when they were commanded, they were commanded not for any real Goodness there was naturally in them, (for what Are Blood and smoke to the God of spirits?) but brought in for that good Effect which the Wisdom of God could work out of them, which had nothing of Good in them,
ord, c-crq pns32 vbdr vvn, pns32 vbdr vvn xx p-acp d j n1 a-acp vbds av-j p-acp pno32, (c-acp r-crq vbr n1 cc n1 p-acp dt n1 pp-f n2?) cc-acp vvd p-acp p-acp d j n1 r-crq dt n1 pp-f np1 vmd vvi av pp-f pno32, r-crq vhd pix pp-f j p-acp pno32,
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nor which might commend them, but the end for which they were ordained.
nor which might commend them, but the end for which they were ordained.
ccx q-crq vmd vvi pno32, cc-acp dt n1 p-acp r-crq pns32 vbdr vvn.
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And therefore he commanded them, not as desireable in themselves, but by way of condescension, submitting himself,
And Therefore he commanded them, not as desirable in themselves, but by Way of condescension, submitting himself,
cc av pns31 vvd pno32, xx p-acp j p-acp px32, cc-acp p-acp n1 pp-f n1, vvg px31,
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as it were, to the present infirmity and condition of the Jews, who were so strongly affected to this kind of worship;
as it were, to the present infirmity and condition of the jews, who were so strongly affected to this kind of worship;
c-acp pn31 vbdr, p-acp dt j n1 cc n1 pp-f dt np2, r-crq vbdr av av-j vvn p-acp d n1 pp-f n1;
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Populum pronum Idololatriae, ejusmodi officiis religioni suae voluit astringere, saith Tertullian; God put this command, as it were a bridle into their mouths, who were too prone to run out beyond their limits; Populum pronum Idolatry, ejusmodi Offices Religion suae voluit astringere, Says Tertullian; God put this command, as it were a bridle into their mouths, who were too prove to run out beyond their Limits;
np1 fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1; np1 vvd d n1, p-acp pn31 vbdr dt n1 p-acp po32 n2, r-crq vbdr av j pc-acp vvi av p-acp po32 n2;
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and that they might not offer unto Idols, he confines and tyes them up, to do it to him alone.
and that they might not offer unto Idols, he confines and ties them up, to do it to him alone.
cc cst pns32 vmd xx vvi p-acp n2, pns31 n2 cc vvz pno32 a-acp, pc-acp vdi pn31 p-acp pno31 av-j.
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And so they were good, but ex comparatione, but by being compared with something that was worse:
And so they were good, but ex comparation, but by being compared with something that was Worse:
cc av pns32 vbdr j, cc-acp fw-la n1, p-acp p-acp vbg vvn p-acp pi cst vbds jc:
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If they will sacrifice, it is better they sacrifice to God then to Devils; better do this then worse;
If they will sacrifice, it is better they sacrifice to God then to Devils; better do this then Worse;
cs pns32 vmb vvi, pn31 vbz jc pns32 vvb p-acp np1 av p-acp n2; av-jc vdi d av av-jc;
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better do that, which had it not been commanded, had been neither good nor evil, then that which is absolutely evil;
better do that, which had it not been commanded, had been neither good nor evil, then that which is absolutely evil;
jc vdi d, r-crq vhd pn31 xx vbn vvn, vhd vbn dx j ccx j-jn, av cst r-crq vbz av-j j-jn;
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for they have no other end, unlesse it be glory.
for they have no other end, unless it be glory.
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better they should be under the restraint and managing of an Indulgent hand, then that they should run into those abominations which a Father cannot pardon,
better they should be under the restraint and managing of an Indulgent hand, then that they should run into those abominations which a Father cannot pardon,
j pns32 vmd vbi p-acp dt n1 cc n-vvg pp-f dt j n1, av cst pns32 vmd vvi p-acp d n2 r-crq dt n1 vmbx vvi,
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and which will make a loving and tender God, a consuming fire.
and which will make a loving and tender God, a consuming fire.
cc r-crq vmb vvi dt j-vvg cc j np1, dt j-vvg n1.
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Thus they are Good being compared with something that is worse, and being put into the scales together, are valuable, because they outweigh them:
Thus they Are Good being compared with something that is Worse, and being put into the scales together, Are valuable, Because they outweigh them:
av pns32 vbr j vbg vvn p-acp pi cst vbz av-jc, cc vbg vvn p-acp dt n2 av, vbr j, c-acp pns32 vvb pno32:
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Et quale est Bonum, quod mali comparatio commendat? saith Tertullian; what good is that, which were not so,Et quale est Bonum, quod mali Comparison commendat? Says Tertullian; what good is that, which were not so,
fw-la n1 fw-la fw-la, fw-la fw-la fw-la fw-la? vvz np1; r-crq j vbz d, r-crq vbdr xx av,
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if the evil which it shuts out, and with which it is compared, did not commend it.
if the evil which it shuts out, and with which it is compared, did not commend it.
cs dt n-jn r-crq pn31 vvz av, cc p-acp r-crq pn31 vbz vvn, vdd xx vvi pn31.
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3. That which is good in it self and its own nature, is alwaies so;
3. That which is good in it self and its own nature, is always so;
crd d r-crq vbz j p-acp pn31 n1 cc po31 d n1, vbz av av;
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piety and true Religion is older then the world, for it is a part and beame of that wisdome which was with God from Everlasting,
piety and true Religion is older then the world, for it is a part and beam of that Wisdom which was with God from Everlasting,
n1 cc j n1 vbz jc cs dt n1, c-acp pn31 vbz dt n1 cc n1 pp-f d n1 r-crq vbds p-acp np1 p-acp j,
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and it shines forth from one end of the world to the other; hath the same splendor and brightnesse, when the fashion of the world changeth every day;
and it shines forth from one end of the world to the other; hath the same splendour and brightness, when the fashion of the world changes every day;
cc pn31 vvz av p-acp crd n1 pp-f dt n1 p-acp dt j-jn; vhz dt d n1 cc n1, c-crq dt n1 pp-f dt n1 vvz d n1;
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and binds alike all the men in the world, and ends not but with it, and in its effects continues, when that shall be dissolved, even to all eternity:
and binds alike all the men in the world, and ends not but with it, and in its effects continues, when that shall be dissolved, even to all eternity:
cc vvz av d dt n2 p-acp dt n1, cc vvz xx cc-acp p-acp pn31, cc p-acp po31 n2 vvz, c-crq d vmb vbi vvn, av p-acp d n1:
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as it was breathed from God, and flows from his eternall law, so it is alwaies the same,
as it was breathed from God, and flows from his Eternal law, so it is always the same,
c-acp pn31 vbds vvn p-acp np1, cc vvz p-acp po31 j n1, av pn31 vbz av dt d,
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and remaines the same, till it end in glory. For this there is no consummatum est, there is no end.
and remains the same, till it end in glory. For this there is no consummatum est, there is no end.
cc vvz dt d, c-acp pn31 n1 p-acp n1. p-acp d pc-acp vbz dx fw-la fw-la, a-acp vbz dx n1.
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The vaile of the temple is rent in twaine, the temple it self is buried in ruine,
The veil of the temple is rend in twaine, the temple it self is buried in ruin,
dt n1 pp-f dt n1 vbz vvn p-acp crd, dt n1 pn31 n1 vbz vvn p-acp n1,
(31) sermon (DIV2)
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and not a stone left upon a stone;
and not a stone left upon a stone;
cc xx dt n1 vvd p-acp dt n1;
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every Altar is throwne down, the sacrifices and Ceremonies abolisht, but quicquid condidit virtus, coelum est, That which is truely good is as lasting as the heavens:
every Altar is thrown down, the Sacrifices and Ceremonies abolished, but quicquid condidit virtus, coelum est, That which is truly good is as lasting as the heavens:
d n1 vbz vvn a-acp, dt n2 cc n2 vvn, cc-acp fw-la fw-la fw-la, fw-la fw-la, cst r-crq vbz av-j j vbz a-acp j c-acp dt n2:
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heaven and earth may passe away, but not one tittle of this good shall fall to the ground.
heaven and earth may pass away, but not one tittle of this good shall fallen to the ground.
n1 cc n1 vmb vvi av, cc-acp xx crd n1 pp-f d j vmb vvi p-acp dt n1.
(31) sermon (DIV2)
767
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12398
4. These Ceremonies were confined to time and place; you observe dayes and moneths, saith the Apostle, Gal. 4. yea and you obseve places too:
4. These Ceremonies were confined to time and place; you observe days and months, Says the Apostle, Gal. 4. yea and you obseve places too:
crd np1 n2 vbdr vvn p-acp n1 cc n1; pn22 vvb n2 cc n2, vvz dt n1, np1 crd uh cc pn22 vvb n2 av:
(31) sermon (DIV2)
768
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12399
you say, That Jerusalem is the place, saith the woman of Samaria to our Saviour, John 4. but that which is truely good,
you say, That Jerusalem is the place, Says the woman of Samaria to our Saviour, John 4. but that which is truly good,
pn22 vvb, cst np1 vbz dt n1, vvz dt n1 pp-f np1 pc-acp po12 n1, np1 crd p-acp d r-crq vbz av-j j,
(31) sermon (DIV2)
768
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12400
and in it self, is of that nature, that time and place have no power or influence on it, either to shrink it up and contract it,
and in it self, is of that nature, that time and place have no power or influence on it, either to shrink it up and contract it,
cc p-acp pn31 n1, vbz pp-f d n1, cst n1 cc n1 vhb dx n1 cc n1 p-acp pn31, av-d pc-acp vvi pn31 a-acp cc vvi pn31,
(31) sermon (DIV2)
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or to bound or circumscribe it, or to put a period to it, and cut it off.
or to bound or circumscribe it, or to put a Period to it, and Cut it off.
cc pc-acp vvi cc vvi pn31, cc pc-acp vvi dt n1 p-acp pn31, cc vvi pn31 a-acp.
(31) sermon (DIV2)
768
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It is never out of season, never out of its place.
It is never out of season, never out of its place.
pn31 vbz av-x av pp-f n1, av-x av pp-f po31 n1.
(31) sermon (DIV2)
768
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Every day is the good mans holiday, and his sacrifice may be offered up at any time:
Every day is the good men holiday, and his sacrifice may be offered up At any time:
np1 n1 vbz dt j ng1 n1, cc po31 n1 vmb vbi vvn a-acp p-acp d n1:
(31) sermon (DIV2)
768
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12404
It stayes not for the new moone, or Sabbath day, but is res omnium horarum, may shew and display it self at any day, in every houre of that day,
It stays not for the new moon, or Sabbath day, but is Rest omnium horarum, may show and display it self At any day, in every hour of that day,
pn31 vvz xx p-acp dt j n1, cc n1 n1, cc-acp vbz fw-la fw-la fw-la, vmb vvi cc vvi pn31 n1 p-acp d n1, p-acp d n1 pp-f d n1,
(31) sermon (DIV2)
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and every minute of that houre. Ever yay, every houre, every minute is the good mans Sabbath and rest.
and every minute of that hour. Ever yay, every hour, every minute is the good men Sabbath and rest.
cc d n1 pp-f d n1. av vvb, d n1, d n1 vbz dt j ng1 n1 cc n1.
(31) sermon (DIV2)
768
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12406
And as it is not tied to time, no more is it to place: All the ends of the world shall remember the Lord, saith the Psalmist;
And as it is not tied to time, no more is it to place: All the ends of the world shall Remember the Lord, Says the Psalmist;
cc c-acp pn31 vbz xx vvn p-acp n1, av-dx av-dc vbz pn31 p-acp n1: d dt n2 pp-f dt n1 vmb vvi dt n1, vvz dt n1;
(31) sermon (DIV2)
768
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12407
and this good in the Text may be set up in any part of it.
and this good in the Text may be Set up in any part of it.
cc d j p-acp dt n1 vmb vbi vvn a-acp p-acp d n1 pp-f pn31.
(31) sermon (DIV2)
768
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12408
The Church is the place, and the Market is the place, and the Prison may be the place;
The Church is the place, and the Market is the place, and the Prison may be the place;
dt n1 vbz dt n1, cc dt n1 vbz dt n1, cc dt n1 vmb vbi dt n1;
(31) sermon (DIV2)
768
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12409
piet as in plate is sibi secretum facit, Religion may build it self an oratory, a chappel in the midst of the streets,Piet as in plate is sibi secretum facit, Religion may built it self an oratory, a chapel in the midst of the streets,
vvb a-acp p-acp n1 vbz fw-la fw-la fw-la, n1 vmb vvi pn31 n1 dt n1, dt n1 p-acp dt n1 pp-f dt n2,
(31) sermon (DIV2)
768
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12410
nay in a stews, in Sodom it self, (for there Lot was;) and 'tis the greatest commendation to be good amongst the worst. Last of all:
nay in a Stews, in Sodom it self, (for there Lot was;) and it's the greatest commendation to be good among the worst. Last of all:
uh-x p-acp dt n2, p-acp np1 pn31 n1, (c-acp a-acp n1 vbds;) cc pn31|vbz dt js n1 pc-acp vbi j p-acp dt js. ord pp-f d:
(31) sermon (DIV2)
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This Ceremonious part of Religion was many times omitted, many times dispensed with; but this good which is here shewn, admits no dispensation: Circumcision was dispensed with; sacrifice was dispensed with; the Sabbath was dispencsed with;
This Ceremonious part of Religion was many times omitted, many times dispensed with; but this good which is Here shown, admits no Dispensation: Circumcision was dispensed with; sacrifice was dispensed with; the Sabbath was dispencsed with;
d j n1 pp-f n1 vbds d n2 vvn, d n2 vvn p-acp; cc-acp d j r-crq vbz av vvn, vvz dx n1: n1 vbds vvn p-acp; n1 vbds vvn p-acp; dt n1 vbds vvn p-acp;
(31) sermon (DIV2)
769
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but the true service of God was ever in force:
but the true service of God was ever in force:
cc-acp dt j n1 pp-f np1 vbds av p-acp n1:
(31) sermon (DIV2)
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12413
who ever was dispensed with in a morall and positive law? who ever had this indulgence granted him to defraud or oppresse his brother, to be cruell and unmercifull to him,
who ever was dispensed with in a moral and positive law? who ever had this indulgence granted him to defraud or oppress his brother, to be cruel and unmerciful to him,
r-crq av vbds vvn p-acp p-acp dt j cc j n1? q-crq av vhd d n1 vvd pno31 pc-acp vvi cc vvi po31 n1, pc-acp vbi j cc j p-acp pno31,
(31) sermon (DIV2)
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12414
or to walk contrary to his God? who ever was unjust on earth by a grant and prerogative from heaven? Aliud sunt imagines, aliud definitiones;
or to walk contrary to his God? who ever was unjust on earth by a grant and prerogative from heaven? Aliud sunt imagines, Aliud definitiones;
cc pc-acp vvi j-jn p-acp po31 n1? q-crq av vbds j p-acp n1 p-acp dt n1 cc n1 p-acp n1? vvn fw-la vvz, vvn fw-la;
(31) sermon (DIV2)
769
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12415
Imagines prophetant, definitiones gubernant, saith Tertullian. OUr lives are not regulated by Ceremonies, which passe away as a shadow, Imagines prophetant, definitiones gubernant, Says Tertullian. OUr lives Are not regulated by Ceremonies, which pass away as a shadow,
vvz fw-la, fw-la j, vvz np1. po12 n2 vbr xx vvn p-acp n2, r-crq vvb av p-acp dt n1,
(31) sermon (DIV2)
769
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12416
but by that law of God, which is indispensable: God himself hath dispensed with the one, but never with the other.
but by that law of God, which is indispensable: God himself hath dispensed with the one, but never with the other.
cc-acp p-acp d n1 pp-f np1, r-crq vbz j: np1 px31 vhz vvn p-acp dt pi, cc-acp av-x p-acp dt n-jn.
(31) sermon (DIV2)
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12417
When Sacrifices were omitted, and the Sabbath for some reasons was not observed, God complained not;
When Sacrifices were omitted, and the Sabbath for Some Reasons was not observed, God complained not;
c-crq n2 vbdr vvn, cc dt n1 p-acp d n2 vbds xx vvn, np1 vvd xx;
(31) sermon (DIV2)
769
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12418
we find that in a manner he doth disclaim Sacrifice, as in this place, and in the 1. of Isaiah, and in the 50. Psal. but where doth he hold a controversie with his people for omitting it? What Ceremony was there almost, which was not at some time,
we find that in a manner he does disclaim Sacrifice, as in this place, and in the 1. of Isaiah, and in the 50. Psalm but where does he hold a controversy with his people for omitting it? What Ceremony was there almost, which was not At Some time,
pns12 vvb cst p-acp dt n1 pns31 vdz vvi n1, c-acp p-acp d n1, cc p-acp dt crd pp-f np1, cc p-acp dt crd np1 p-acp q-crq vdz pns31 vvi dt n1 p-acp po31 n1 p-acp vvg pn31? q-crq n1 vbds a-acp av, r-crq vbds xx p-acp d n1,
(31) sermon (DIV2)
769
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12419
and upon some just occasion neglected? How many Easters? How many Jubilees doe we read of? But that Good, which is the Rule of Life, is indispensable;
and upon Some just occasion neglected? How many Easters? How many Jubilees do we read of? But that Good, which is the Rule of Life, is indispensable;
cc p-acp d j n1 vvn? c-crq d np1? c-crq d n2 vdb pns12 vvb pp-f? p-acp cst j, r-crq vbz dt n1 pp-f n1, vbz j;
(31) sermon (DIV2)
769
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12420
No occasion must withdraw us, no place can bind us, no time hinder us, no necessity force us from it, ecause it requires o more then our will, which is the same in every place,
No occasion must withdraw us, no place can bind us, no time hinder us, no necessity force us from it, ecause it requires oh more then our will, which is the same in every place,
dx n1 vmb vvi pno12, dx n1 vmb vvi pno12, dx n1 vvi pno12, dx n1 vvi pno12 p-acp pn31, n1 pn31 vvz uh av-dc cs po12 n1, r-crq vbz dt d p-acp d n1,
(31) sermon (DIV2)
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12422
when we have no tthat power which will-reach so far as to bring it into act.
when we have no tthat power which will-reach so Far as to bring it into act.
c-crq pns12 vhb dx av n1 r-crq j av av-j c-acp pc-acp vvi pn31 p-acp n1.
(31) sermon (DIV2)
769
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That which is good in it self NONLATINALPHABET, is so to every man, and at all times, and in every place;
That which is good in it self, is so to every man, and At all times, and in every place;
d r-crq vbz j p-acp pn31 n1, vbz av p-acp d n1, cc p-acp d n2, cc p-acp d n1;
(31) sermon (DIV2)
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12424
is like to him who is the ountain and Author of it, is so yesterday, and to day, and the same for ever.
is like to him who is the ountain and Author of it, is so yesterday, and to day, and the same for ever.
vbz av-j p-acp pno31 r-crq vbz dt n1 cc n1 pp-f pn31, vbz av av-an, cc p-acp n1, cc dt d p-acp av.
(31) sermon (DIV2)
769
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12425
This Good then in the Text, may subsist in its full beauty and perfection, though no Altar smoke;
This Good then in the Text, may subsist in its full beauty and perfection, though no Altar smoke;
d j av p-acp dt n1, vmb vvi p-acp po31 j n1 cc n1, cs dx n1 n1;
(31) sermon (DIV2)
770
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12426
but a Hecatomb, all the Beasts in the Forrest offered up, Ten thousand rivers of oyle, will not make up a just & merciful man.
but a Hecatomb, all the Beasts in the Forest offered up, Ten thousand Rivers of oil, will not make up a just & merciful man.
cc-acp dt n1, d dt n2 p-acp dt n1 vvd a-acp, crd crd n2 pp-f n1, vmb xx vvi a-acp dt j cc j n1.
(31) sermon (DIV2)
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12427
For it was observed even by some of the Jews themselves, That the greatest Sacrificers were most commonly the greatest Sinners, who conversing so much with shadows,
For it was observed even by Some of the jews themselves, That the greatest Sacrificers were most commonly the greatest Sinners, who conversing so much with shadows,
p-acp pn31 vbds vvn av p-acp d pp-f dt np2 px32, cst dt js n2 vbdr av-ds av-j dt js n2, r-crq vvg av av-d p-acp n2,
(31) sermon (DIV2)
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12428
and lost in the admiration of them, had no thought left empty enough to entertain the more substantiall and harder parts of the Law, were so busie on the one, that they cast no look on the other;
and lost in the admiration of them, had no Thought left empty enough to entertain the more substantial and harder parts of the Law, were so busy on the one, that they cast no look on the other;
cc vvn p-acp dt n1 pp-f pno32, vhd dx n1 vvd j av-d pc-acp vvi dt av-dc j cc jc n2 pp-f dt n1, vbdr av j p-acp dt crd, cst pns32 vvd dx n1 p-acp dt j-jn;
(31) sermon (DIV2)
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12429
but in the strength of their Sacrifice, and a high conceit of this their formall worship, walkt carelesly,
but in the strength of their Sacrifice, and a high conceit of this their formal worship, walked carelessly,
cc-acp p-acp dt n1 pp-f po32 n1, cc dt j n1 pp-f d po32 j n1, vvd av-j,
(31) sermon (DIV2)
770
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and delicately over them, even to that which they forbad;
and delicately over them, even to that which they forbade;
cc av-j p-acp pno32, av p-acp d r-crq pns32 vvd;
(31) sermon (DIV2)
770
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12431
So that to say, He is a true Israelite, becausehe is frequent at the Altar, is no better an Argument,
So that to say, He is a true Israelite, becausehe is frequent At the Altar, is no better an Argument,
av cst pc-acp vvi, pns31 vbz dt j np1, fw-ge vbz j p-acp dt n1, vbz dx jc dt n1,
(31) sermon (DIV2)
770
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12432
then that which the Stoick so much derides, He hath a long Cloak and Beard, Therefore he is a great Philosopher:
then that which the Stoic so much derides, He hath a long Cloak and Beard, Therefore he is a great Philosopher:
av cst r-crq dt jp av d vvz, pns31 vhz dt j n1 cc n1, av pns31 vbz dt j n1:
(31) sermon (DIV2)
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12433
For neither is Sacrifice the NONLATINALPHABET, the matter and businesse of the Israelite to which his profession binds him, but justice and mercy; For neither is Sacrifice the, the matter and business of the Israelite to which his profession binds him, but Justice and mercy;
p-acp d vbz n1 dt, dt n1 cc n1 pp-f dt np1 p-acp r-crq po31 n1 vvz pno31, cc-acp n1 cc n1;
(31) sermon (DIV2)
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12434
nor a grave out-side of a Philosopher, but Reason, and the End, NONLATINALPHABET, as the Stoick calls it of the Israelite, is to doe justice,
nor a grave outside of a Philosopher, but Reason, and the End,, as the Stoic calls it of the Israelite, is to do Justice,
ccx dt j n1-an pp-f dt n1, cc-acp n1, cc dt vvb,, c-acp dt jp vvz pn31 pp-f dt np1, vbz pc-acp vdi n1,
(31) sermon (DIV2)
770
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12435
and love mercy, as the Philosophers is in all his actions to make Reason his Rule.
and love mercy, as the Philosophers is in all his actions to make Reason his Rule.
cc vvb n1, c-acp dt n2 vbz p-acp d po31 n2 pc-acp vvi n1 po31 n1.
(31) sermon (DIV2)
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Cast but your eye back upon some former passages in this Prophecy, and you shall find that these Sacrificers were Idolaters, Chap. 1. That they were Oppressors, Chap. 2. That in the night they did study iniquity, and in the morning practice it:
Cast but your eye back upon Some former passages in this Prophecy, and you shall find that these Sacrificers were Idolaters, Chap. 1. That they were Oppressors's, Chap. 2. That in the night they did study iniquity, and in the morning practice it:
n1 p-acp po22 n1 av p-acp d j n2 p-acp d n1, cc pn22 vmb vvi cst d n2 vbdr n2, np1 crd cst pns32 vbdr ng2, np1 crd cst p-acp dt n1 pns32 vdd vvi n1, cc p-acp dt n1 n1 pn31:
(31) sermon (DIV2)
770
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12437
That they did covet Fields, and take them by violence; oppresse a man and his house, even a man and his heritage, ver.
That they did covet Fields, and take them by violence; oppress a man and his house, even a man and his heritage, ver.
cst pns32 vdd vvi n2, cc vvi pno32 p-acp n1; vvb dt n1 cc po31 n1, av dt n1 cc po31 n1, fw-la.
(31) sermon (DIV2)
770
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12438
1, 2. That they were cruell, and bloudy-minded;
1, 2. That they were cruel, and bloody-minded;
vvn, crd cst pns32 vbdr j, cc j;
(31) sermon (DIV2)
770
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12439
That they did eate the flesh of the people, and flay their skins from off them, Chap. 3. ver. 5. That they were unjust,
That they did eat the Flesh of the people, and flay their skins from off them, Chap. 3. ver. 5. That they were unjust,
cst pns32 vdd vvi dt n1 pp-f dt n1, cc vvi po32 n2 p-acp p-acp pno32, np1 crd fw-la. crd cst pns32 vbdr j,
(31) sermon (DIV2)
770
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12440
and ignorant, and ungratefull in this Chapter, all which they did beare with ease, when they led their Sacrifice to the Altar,
and ignorant, and ungrateful in this Chapter, all which they did bear with ease, when they led their Sacrifice to the Altar,
cc j, cc j p-acp d n1, d r-crq pns32 vdd vvi p-acp n1, c-crq pns32 vvd po32 n1 p-acp dt n1,
(31) sermon (DIV2)
770
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and there laid them to vanish aay with that smoke.
and there laid them to vanish aay with that smoke.
cc a-acp vvd pno32 pc-acp vvi n1 p-acp d n1.
(31) sermon (DIV2)
770
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12442
It is a wonderfull thing to observe, how soon and easily we are perswaded to think well of our selves in our worst condition;
It is a wonderful thing to observe, how soon and Easily we Are persuaded to think well of our selves in our worst condition;
pn31 vbz dt j n1 pc-acp vvi, c-crq av cc av-j pns12 vbr vvn pc-acp vvi av pp-f po12 n2 p-acp po12 js n1;
(31) sermon (DIV2)
770
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12443
how a forme of Religion will secure us to tread it under our feet;
how a Form of Religion will secure us to tread it under our feet;
c-crq dt n1 pp-f n1 vmb vvi pno12 pc-acp vvi pn31 p-acp po12 n2;
(31) sermon (DIV2)
770
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12444
how the doing that which is not good in it self, will lift us up and make us active and cheerfull in doing that which is absolutely evil;
how the doing that which is not good in it self, will lift us up and make us active and cheerful in doing that which is absolutely evil;
c-crq dt vdg d r-crq vbz xx j p-acp pn31 n1, vmb vvi pno12 a-acp cc vvi pno12 j cc j p-acp vdg d r-crq vbz av-j j-jn;
(31) sermon (DIV2)
770
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12445
how the neerer we come unto hell, the lesse we feare it;
how the nearer we come unto hell, the less we Fear it;
c-crq dt jc pns12 vvb p-acp n1, dt av-dc pns12 vvb pn31;
(31) sermon (DIV2)
770
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12446
bring a sacrifice, set fire to your incense, bowe the knee, call upon that God, whom you blaspheme,
bring a sacrifice, Set fire to your incense, bow the knee, call upon that God, whom you Blaspheme,
vvb dt n1, vvb n1 p-acp po22 n1, vvi dt n1, vvb p-acp cst np1, ro-crq pn22 vvb,
(31) sermon (DIV2)
770
Page 465
12447
and there will then be no more conscience of sinne.
and there will then be no more conscience of sin.
cc pc-acp vmb av vbi av-dx dc n1 pp-f n1.
(31) sermon (DIV2)
770
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12448
And therefore in this so great abuse, God is forced to give a check to his own command,
And Therefore in this so great abuse, God is forced to give a check to his own command,
cc av p-acp d av j n1, np1 vbz vvn pc-acp vvi dt n1 p-acp po31 d n1,
(31) sermon (DIV2)
770
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12449
and precisely to except against that Ceremony, that part of worship which himself for some reasons had enjoyned:
and precisely to except against that Ceremony, that part of worship which himself for Some Reasons had enjoined:
cc av-j pc-acp vvi p-acp d n1, cst n1 pp-f n1 r-crq n1 p-acp d n2 vhd vvn:
(31) sermon (DIV2)
770
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12450
when their hands were full of blood, then Satur est, then is he also full, troubled and wearied with their burnt offrings, Es. 1.14. then he asks the Question by his Prophet;
when their hands were full of blood, then Satur est, then is he also full, troubled and wearied with their burned offerings, Es. 1.14. then he asks the Question by his Prophet;
c-crq po32 n2 vbdr j pp-f n1, av np1 fw-la, av vbz pns31 av j, j-vvn cc vvn p-acp po32 j-vvn n2, np1 crd. av pns31 vvz dt n1 p-acp po31 n1;
(31) sermon (DIV2)
770
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12451
will I be pleased with thousands of Ramme? that is, I will not.will I be pleased with thousands of Ram? that is, I will not.
vmb pns11 vbi vvn p-acp crd pp-f n1? cst vbz, pns11 vmb xx.
(31) sermon (DIV2)
770
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12452
Incense is an abomination; he that killeth a bullock is as if he slew a man; Incense is an abomination; he that kills a bullock is as if he slew a man;
n1 vbz dt n1; pns31 cst vvz dt n1 vbz c-acp cs pns31 vvd dt n1;
(31) sermon (DIV2)
770
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12453
he that sacrificeth a sheep as if he cut off a dogs neck. he that Sacrificeth a sheep as if he Cut off a Dogs neck.
pns31 cst vvz dt n1 c-acp cs pns31 vvd a-acp dt ng1 n1.
(31) sermon (DIV2)
770
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12454
Es. 66. and that of the Historian proves true, plura peccant dum demerentur, quam dum offendunt, Their devotion is turned into sinne;
Es. 66. and that of the Historian Proves true, plura peccant dum demerentur, quam dum offendunt, Their devotion is turned into sin;
np1 crd cc d pp-f dt n1 vvz j, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, po32 n1 vbz vvn p-acp n1;
(31) sermon (DIV2)
770
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12455
their Ceremonious diligence doth violate the majesty of God;
their Ceremonious diligence does violate the majesty of God;
po32 j n1 vdz vvi dt n1 pp-f np1;
(31) sermon (DIV2)
770
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12456
They provoke him to wrath with their peace-offrings, and never offend him more, then when they worship him.
They provoke him to wrath with their peace-offerings, and never offend him more, then when they worship him.
pns32 vvb pno31 p-acp n1 p-acp po32 n2, cc av-x vvi pno31 av-dc, cs c-crq pns32 vvb pno31.
(31) sermon (DIV2)
770
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12457
We may then learn thus much from the Prophets Question, That the Ceremonious part of Gods worship,
We may then Learn thus much from the prophets Question, That the Ceremonious part of God's worship,
pns12 vmb av vvi av av-d p-acp dt ng1 n1, cst dt j n1 pp-f npg1 n1,
(31) sermon (DIV2)
771
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12458
though enjoyned by God, and performed most exactly by men, yet if it be not driven to that end,
though enjoined by God, and performed most exactly by men, yet if it be not driven to that end,
cs vvn p-acp np1, cc vvd av-ds av-j p-acp n2, av cs pn31 vbb xx vvn p-acp d n1,
(31) sermon (DIV2)
771
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12459
for which it was commanded, is so far from finding acceptance with God, that it is odious and hatefull in his sight.
for which it was commanded, is so Far from finding acceptance with God, that it is odious and hateful in his sighed.
p-acp r-crq pn31 vbds vvn, vbz av av-j p-acp vvg n1 p-acp np1, cst pn31 vbz j cc j p-acp po31 n1.
(31) sermon (DIV2)
771
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12460
For some Duties there are which are Relativi juris, which are commanded for some farther end,
For Some Duties there Are which Are Relativi Juris, which Are commanded for Some farther end,
p-acp d n2 pc-acp vbr r-crq vbr np1 fw-la, r-crq vbr vvn p-acp d jc n1,
(31) sermon (DIV2)
771
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12461
as Sacrifice, and Prayer, and Hearing, and Fasting, which if they end in themselves, are but smoke,
as Sacrifice, and Prayer, and Hearing, and Fasting, which if they end in themselves, Are but smoke,
c-acp n1, cc n1, cc vvg, cc vvg, r-crq cs pns32 vvb p-acp px32, vbr p-acp n1,
(31) sermon (DIV2)
771
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12462
but words, but noyse, but shews; I may say, but sins.
but words, but noise, but shows; I may say, but Sins.
cc-acp n2, cc-acp n1, cc-acp vvz; pns11 vmb vvi, cc-acp n2.
(31) sermon (DIV2)
771
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12463
Others there are, that have their NONLATINALPHABET, (as Aristotle speaks of sapience) their end in themselves,
Others there Are, that have their, (as Aristotle speaks of sapience) their end in themselves,
n2-jn pc-acp vbr, cst vhb po32, (c-acp np1 vvz pp-f n1) po32 n1 p-acp px32,
(31) sermon (DIV2)
771
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12464
as denying our selves, Crucifying the old man, Justice and Mercifullnesse, and Humility; These are done for themselves,
as denying our selves, Crucifying the old man, justice and Mercifulness, and Humility; These Are done for themselves,
c-acp vvg po12 n2, vvg dt j n1, n1 cc n1, cc n1; d vbr vdn p-acp px32,
(31) sermon (DIV2)
771
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12466
The first alwaies have reference to the lasT, and if they come alone, or with no better a retinue then those sinnes and irregularities which they countenance,
The First always have Referente to the lasT, and if they come alone, or with no better a retinue then those Sins and irregularities which they countenance,
dt ord av vhi n1 p-acp dt ord, cc cs pns32 vvb av-j, cc p-acp dx jc dt n1 cs d n2 cc n2 r-crq pns32 vvb,
(31) sermon (DIV2)
771
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12467
then God removes them, as he did the high places; cuts them down as he did the groves;
then God removes them, as he did the high places; cuts them down as he did the groves;
cs np1 vvz pno32, c-acp pns31 vdd dt j n2; vvz pno32 a-acp c-acp pns31 vdd dt n2;
(31) sermon (DIV2)
771
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12468
looks upon them with the like detestation as he doth upon Idols;
looks upon them with the like detestation as he does upon Idols;
vvz p-acp pno32 p-acp dt j n1 c-acp pns31 vdz p-acp n2;
(31) sermon (DIV2)
771
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12469
as he did upon the brazen serpent, when the people did burn Incense to it, which, as he did upon the brazen serpent, when the people did burn Incense to it, which,
c-acp pns31 vdd p-acp dt j n1, c-crq dt n1 vdd vvi n1 p-acp pn31, r-crq,
(31) sermon (DIV2)
771
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12470
though it was lifted up in the wildernesse by his command, yet by his command it was pulled down and broken to pieces by Hezekiah, and made Nehushtan, a lump of brasse.
though it was lifted up in the Wilderness by his command, yet by his command it was pulled down and broken to Pieces by Hezekiah, and made Nehushtan, a lump of brass.
cs pn31 vbds vvn a-acp p-acp dt n1 p-acp po31 n1, av p-acp po31 n1 pn31 vbds vvn a-acp cc vvn p-acp n2 p-acp np1, cc j-vvn np1, dt n1 pp-f n1.
(31) sermon (DIV2)
771
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12471
For 1. these outward performances of some part, and the easiest part of the law, were not done out of any love to the law or the Law-giver.
For 1. these outward performances of Some part, and the Easiest part of the law, were not done out of any love to the law or the Lawgiver.
p-acp crd d j n2 pp-f d n1, cc dt js n1 pp-f dt n1, vbdr xx vdn av pp-f d n1 p-acp dt n1 cc dt n1.
(31) sermon (DIV2)
772
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12472
For love is of a quick and operative nature, and cannot rest in shews and formalities,
For love is of a quick and operative nature, and cannot rest in shows and formalities,
p-acp n1 vbz pp-f dt j cc j-jn n1, cc vmbx vvi p-acp vvz cc n2,
(31) sermon (DIV2)
772
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12473
but will draw them home to the end for which they were ordained:
but will draw them home to the end for which they were ordained:
cc-acp vmb vvi pno32 av-an p-acp dt n1 p-acp r-crq pns32 vbdr vvn:
(31) sermon (DIV2)
772
Page 466
12474
Love presents the gift, and the heart also, and (before he comes to the Altar) makes the worshipper himself a sacrifice.
Love presents the gift, and the heart also, and (before he comes to the Altar) makes the worshipper himself a sacrifice.
n1 vvz dt n1, cc dt n1 av, cc (c-acp pns31 vvz p-acp dt n1) vvz dt n1 px31 dt n1.
(31) sermon (DIV2)
772
Page 466
12475
Love doth not stay at the porch, but enters the Holy of Holyes; doth not stay in the beginnings, but hasteth to the end;
Love does not stay At the porch, but enters the Holy of Holies; does not stay in the beginnings, but hastes to the end;
n1 vdz xx vvi p-acp dt n1, cc-acp vvz dt j pp-f n2; vdz xx vvi p-acp dt n2, cc-acp vvz p-acp dt n1;
(31) sermon (DIV2)
772
Page 466
12476
doth not contract the duty, but extends it to the utmost; doth not draw pictures, but men;
does not contract the duty, but extends it to the utmost; does not draw pictures, but men;
vdz xx vvi dt n1, cc-acp vvz pn31 p-acp dt j; vdz xx vvi n2, cc-acp n2;
(31) sermon (DIV2)
772
Page 466
12477
doth not sacrifice the beast onely, but offers and consumes us, binds us wholly to the work, forceth, and constrains us;
does not sacrifice the beast only, but offers and consumes us, binds us wholly to the work, forceth, and constrains us;
vdz xx vvi dt n1 av-j, cc-acp vvz cc vvz pno12, vvz pno12 av-jn p-acp dt n1, vvz, cc vvz pno12;
(31) sermon (DIV2)
772
Page 466
12478
never lets us rest, till we have fulfilled the will of him that commands; Improves sacrifice to obedience; hearing, to practice; fasting, to humility and repentance;
never lets us rest, till we have fulfilled the will of him that commands; Improves sacrifice to Obedience; hearing, to practice; fasting, to humility and Repentance;
av vvz pno12 vvi, c-acp pns12 vhb vvn dt n1 pp-f pno31 cst vvz; vvz n1 p-acp n1; vvg, p-acp n1; vvg, p-acp n1 cc n1;
(31) sermon (DIV2)
772
Page 466
12479
Love may begin, but never ends in ceremony. And this is the reason why Religion hath so many professors, and so few friends;
Love may begin, but never ends in ceremony. And this is the reason why Religion hath so many professors, and so few Friends;
n1 vmb vvi, cc-acp av-x vvz p-acp n1. cc d vbz dt n1 c-crq n1 vhz av d n2, cc av d n2;
(31) sermon (DIV2)
772
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12480
so many salutes, and so many contempts flung upon her;
so many salutes, and so many contempts flung upon her;
av d vvz, cc av d n2 vvn p-acp pno31;
(31) sermon (DIV2)
772
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12481
why she is so much spoke of, as the bird of Jupiter, that eagle which must carry us to heaven,
why she is so much spoke of, as the bird of Jupiter, that Eagl which must carry us to heaven,
c-crq pns31 vbz av av-d vvn pp-f, c-acp dt n1 pp-f np1, cst n1 r-crq vmb vvi pno12 p-acp n1,
(31) sermon (DIV2)
772
Page 466
12482
but hath no more regard, then the sparrow on the house top or the owle in the desart;
but hath no more regard, then the sparrow on the house top or the owl in the desert;
cc-acp vhz dx dc n1, cs dt n1 p-acp dt n1 n1 cc dt n1 p-acp dt n1;
(31) sermon (DIV2)
772
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12483
why it is so much talkt of and so little practiced;
why it is so much talked of and so little practiced;
c-crq pn31 vbz av av-d vvd a-acp cc av av-j vvd;
(31) sermon (DIV2)
772
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12484
for men do not love it, but because it carries a kind of majesty and beauty along with it,
for men do not love it, but Because it carries a kind of majesty and beauty along with it,
p-acp n2 vdb xx vvi pn31, cc-acp c-acp pn31 vvz dt n1 pp-f n1 cc n1 a-acp p-acp pn31,
(31) sermon (DIV2)
772
Page 466
12485
and strikes every eye that beholds it;
and strikes every eye that beholds it;
cc vvz d n1 cst vvz pn31;
(31) sermon (DIV2)
772
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12486
because men speak well of her in the gates, and we cannot but speak well of her, whilest we are men;
Because men speak well of her in the gates, and we cannot but speak well of her, whilst we Are men;
c-acp n2 vvb av pp-f pno31 p-acp dt n2, cc pns12 vmbx p-acp vvi av pp-f pno31, cs pns12 vbr n2;
(31) sermon (DIV2)
772
Page 467
12487
therefore we are willing to give her a salute in the midst of all those horrid and hellish offices which are set up against her;
Therefore we Are willing to give her a salute in the midst of all those horrid and hellish Offices which Are Set up against her;
av pns12 vbr j pc-acp vvi pno31 dt vvb p-acp dt n1 pp-f d d j cc j n2 r-crq vbr vvn a-acp p-acp pno31;
(31) sermon (DIV2)
772
Page 467
12488
we give her a bowe and let her passe by, as if her shadow could cure us;
we give her a bow and let her pass by, as if her shadow could cure us;
pns12 vvb pno31 dt n1 cc vvi pno31 vvi p-acp, c-acp cs po31 n1 vmd vvi pno12;
(31) sermon (DIV2)
772
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12489
or we lay hold on the skirts of her garment, touch and kisse them; are loud and busie in the performance of the easiest part of it;
or we lay hold on the skirts of her garment, touch and kiss them; Are loud and busy in the performance of the Easiest part of it;
cc pns12 vvb vvb p-acp dt n2 pp-f po31 n1, n1 cc vvi pno32; vbr j cc j p-acp dt n1 pp-f dt js n1 pp-f pn31;
(31) sermon (DIV2)
772
Page 467
12490
bind the sacrifice with cords to the hornes of the Altar, but not our lusts and irregular desires,
bind the sacrifice with cords to the horns of the Altar, but not our Lustiest and irregular Desires,
vvb dt n1 p-acp n2 p-acp dt n2 pp-f dt n1, cc-acp xx po12 n2 cc j n2,
(31) sermon (DIV2)
772
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12491
but let them fly to every object, every vanity; which is to sacrifice a beast to God, and our selves to the devil.
but let them fly to every Object, every vanity; which is to sacrifice a beast to God, and our selves to the Devil.
cc-acp vvb pno32 vvi p-acp d n1, d n1; r-crq vbz pc-acp vvi dt n1 p-acp np1, cc po12 n2 p-acp dt n1.
(31) sermon (DIV2)
772
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12492
2. These formall worshippers do not onely not love the command, but they do it for the love of something else:
2. These formal worshippers do not only not love the command, but they do it for the love of something Else:
crd np1 j n2 vdb xx j xx vvi dt n1, cc-acp pns32 vdb pn31 p-acp dt n1 pp-f pi av:
(31) sermon (DIV2)
773
Page 467
12493
They love oppression, and blood, and injustice better then sacrifice;
They love oppression, and blood, and injustice better then sacrifice;
pns32 vvb n1, cc n1, cc n1 av-jc cs n1;
(31) sermon (DIV2)
773
Page 467
12494
and all this heat and busie industry at the Altar proceeds not from that love which should be kindled and diffused in the heart,
and all this heat and busy industry At the Altar proceeds not from that love which should be kindled and diffused in the heart,
cc d d n1 cc j n1 p-acp dt n1 vvz xx p-acp d n1 r-crq vmd vbi vvn cc vvn p-acp dt n1,
(31) sermon (DIV2)
773
Page 467
12495
but as the unruly tongue, is set on fire by hel;
but as the unruly tongue, is Set on fire by hell;
cc-acp c-acp dt j n1, vbz vvn p-acp n1 p-acp n1;
(31) sermon (DIV2)
773
Page 467
12496
; hath no other originall, then an ungrounded, and unwarranted love of those profitable and honorable evils, which we have set up as our mark,
; hath not other original, then an ungrounded, and unwarranted love of those profitable and honourable evils, which we have Set up as our mark,
; vhz xx j-jn j-jn, cs dt j, cc j-vvn n1 pp-f d j cc j n2-jn, r-crq pns12 vhb vvn a-acp p-acp po12 n1,
(31) sermon (DIV2)
773
Page 467
12497
but cannot so fairely reach to, if we stand in open defiance to all Religion.
but cannot so fairly reach to, if we stand in open defiance to all Religion.
cc-acp vmbx av av-j vvi p-acp, cs pns12 vvb p-acp j n1 p-acp d n1.
(31) sermon (DIV2)
773
Page 467
12498
And therefore when that will not joyne with us, but looks a contrary way to that to which we are pressing forward with so much eagernesse, we content our selves with some part of it, with the weakest, with the poorest and beggerlyest part of it,
And Therefore when that will not join with us, but looks a contrary Way to that to which we Are pressing forward with so much eagerness, we content our selves with Some part of it, with the Weakest, with the Poorest and beggerlyest part of it,
cc av c-crq d vmb xx vvi p-acp pno12, cc-acp vvz dt j-jn n1 p-acp d p-acp r-crq pns12 vbr vvg av-j p-acp av d n1, pns12 vvb po12 n2 p-acp d n1 pp-f pn31, p-acp dt js, p-acp dt js cc js n1 pp-f pn31,
(31) sermon (DIV2)
773
Page 467
12499
and make use of it to go along with us, and countenance and secure us, in the doing of that which is opposite to it,
and make use of it to go along with us, and countenance and secure us, in the doing of that which is opposite to it,
cc vvi n1 pp-f pn31 pc-acp vvi a-acp p-acp pno12, cc n1 cc vvb pno12, p-acp dt vdg pp-f d r-crq vbz j-jn p-acp pn31,
(31) sermon (DIV2)
773
Page 467
12500
and with which it cannot subsist;
and with which it cannot subsist;
cc p-acp r-crq pn31 vmbx vvi;
(31) sermon (DIV2)
773
Page 467
12501
and so well and feelingly we act our parts, that we take our selves to be great favourites,
and so well and feelingly we act our parts, that we take our selves to be great favourites,
cc av av cc av-vvg pns12 vvi po12 n2, cst pns12 vvb po12 n2 pc-acp vbi j n2,
(31) sermon (DIV2)
773
Page 467
12502
and in high grace with him whose laws we break;
and in high grace with him whose laws we break;
cc p-acp j n1 p-acp pno31 rg-crq n2 pns12 vvb;
(31) sermon (DIV2)
773
Page 467
12503
and so procure some rest and ease from those continuall clamors, which our guiltinesse would otherwise raise within us,
and so procure Some rest and ease from those continual clamours, which our guiltiness would otherwise raise within us,
cc av vvi d n1 cc vvi p-acp d j n2, r-crq po12 n1 vmd av vvi p-acp pno12,
(31) sermon (DIV2)
773
Page 467
12504
and walk on with delight and boasting, and through this seeming, feigned paradise post on securely to the gates of death.
and walk on with delight and boasting, and through this seeming, feigned paradise post on securely to the gates of death.
cc vvb a-acp p-acp n1 cc n-vvg, cc p-acp d j-vvg, j-vvn n1 vvb a-acp av-j p-acp dt n2 pp-f n1.
(31) sermon (DIV2)
773
Page 467
12505
In what triumphant measures doth a Pharisee go from the Altar? what a harmelesse thing is a cheat after a Sermon? what a sweet morsell is a widdows house after Long Prayers? what a piece of Justice is oppression after a fast? After so much Ceremony, the blood of Abel himself, of the justest man alive, hath no voice. For in the 3. place;
In what triumphant measures does a Pharisee go from the Altar? what a harmless thing is a cheat After a Sermon? what a sweet morsel is a Widows house After Long Prayers? what a piece of justice is oppression After a fast? After so much Ceremony, the blood of Abel himself, of the Justest man alive, hath no voice. For in the 3. place;
p-acp r-crq j n2 vdz dt np1 vvb p-acp dt n1? q-crq dt j n1 vbz dt n1 p-acp dt n1? q-crq dt j n1 vbz dt ng1 n1 p-acp j n2? r-crq dt n1 pp-f n1 vbz n1 p-acp dt j? p-acp av d n1, dt n1 pp-f np1 px31, pp-f dt js n1 j, vhz dx n1. c-acp p-acp dt crd n1;
(31) sermon (DIV2)
773
Page 467
12506
These outward performances, this formality in Religion, have the same spring and motive with our greatest and foulest sinnes.
These outward performances, this formality in Religion, have the same spring and motive with our greatest and Foulest Sins.
d j n2, d n1 p-acp n1, vhb dt d n1 cc n1 p-acp po12 js cc js n2.
(31) sermon (DIV2)
774
Page 467
12525
and yet love his wiles? delight in his craft which is his malice? how many never think themselves at liberty,
and yet love his wiles? delight in his craft which is his malice? how many never think themselves At liberty,
cc av vvb po31 n2? n1 p-acp po31 n1 r-crq vbz po31 n1? q-crq d av vvb px32 p-acp n1,
(31) sermon (DIV2)
775
Page 468
12507
The same cause produceth them, the same considerations promote them, and they are carried to their end on the same wings of our carnall desires.
The same cause Produceth them, the same considerations promote them, and they Are carried to their end on the same wings of our carnal Desires.
dt d n1 vvz pno32, dt d n2 vvd pno32, cc pns32 vbr vvn p-acp po32 n1 p-acp dt d n2 pp-f po12 j n2.
(31) sermon (DIV2)
774
Page 467
12508
Do you not wonder that I should say, The formality and outward presentments of our devotion may have the same beginnings with our sinnes, may have their birth from the same womb;
Do you not wonder that I should say, The formality and outward presentments of our devotion may have the same beginnings with our Sins, may have their birth from the same womb;
vdb pn22 xx vvi cst pns11 vmd vvi, dt n1 cc j n2 pp-f po12 n1 vmb vhi dt d n2 p-acp po12 n2, vmb vhi po32 n1 p-acp dt d n1;
(31) sermon (DIV2)
774
Page 467
12509
That they draw the same breasts, and like twins, are born, and nurst, and grow up together? doth a fountain send forth at the same place sweet water, and bitter? No;
That they draw the same breasts, and like twins, Are born, and nursed, and grow up together? does a fountain send forth At the same place sweet water, and bitter? No;
cst pns32 vvb dt d n2, cc j n2, vbr vvn, cc vvn, cc vvb a-acp av? vdz dt n1 vvb av p-acp dt d n1 j n1, cc j? uh-dx;
(31) sermon (DIV2)
774
Page 468
12510
It cannot, but both these are salt and brinish; our sacrifice as ill smelling as our oppression, our fast as displeasing as our sacriledge:
It cannot, but both these Are salt and brinish; our sacrifice as ill smelling as our oppression, our fast as displeasing as our sacrilege:
pn31 vmbx, cc-acp d d vbr n1 cc j; po12 n1 c-acp av-jn vvg p-acp po12 n1, po12 n1 p-acp vvg p-acp po12 n1:
(31) sermon (DIV2)
774
Page 468
12511
and our hearing and Prayers cry as loud for vengenace as our oppression. We sacrifice, that we may oppresse;
and our hearing and Prayers cry as loud for vengenace as our oppression. We sacrifice, that we may oppress;
cc po12 n1 cc n2 vvb a-acp av-j c-acp n1 p-acp po12 n1. pns12 vvb, cst pns12 vmb vvi;
(31) sermon (DIV2)
774
Page 468
12512
We fasT, that we may spoile our God; and we pray, that we may devour our brethren:
We fasT, that we may spoil our God; and we pray, that we may devour our brothers:
pns12 vvb, cst pns12 vmb vvi po12 n1; cc pns12 vvb, cst pns12 vmb vvi po12 n2:
(31) sermon (DIV2)
774
Page 468
12513
Like Mother, Like Daughter, saith the Prophet Ezekiel; They have the same evil beginning, and they are both evil:Like Mother, Like Daughter, Says the Prophet Ezekielem; They have the same evil beginning, and they Are both evil:
j n1, j n1, vvz dt n1 np1; pns32 vhb dt d j-jn n1, cc pns32 vbr d j-jn:
(31) sermon (DIV2)
774
Page 468
12514
Ambition was the cause of Absoloms Rebellion, and Ambition sent him to Hebron to pay his vow, 2 Sam. 15. Covetousnesse made Ahab and Jezebel murderers,
Ambition was the cause of Absoloms Rebellion, and Ambition sent him to Hebron to pay his Voelli, 2 Sam. 15. Covetousness made Ahab and Jezebel murderers,
n1 vbds dt n1 pp-f npg1 n1, cc n1 vvd pno31 p-acp np1 pc-acp vvi po31 n1, crd np1 crd n1 vvn np1 cc np1 n2,
(31) sermon (DIV2)
774
Page 468
12515
and Covetousnesse proclaimed their fast, 1 King. 21. Lust made Shechem, the sonne of Hamor, a Ravisher,
and Covetousness proclaimed their fast, 1 King. 21. Lust made Shechem, the son of Hamor, a Ravisher,
cc n1 vvd po32 n1, crd n1. crd n1 vvn np1, dt n1 pp-f np1, dt n1,
(31) sermon (DIV2)
774
Page 468
12516
and lust made him a Proselyte and Circumcised him, Gen. 34. Covetousnesse made the Pharisee a Ravening wolf,
and lust made him a Proselyte and Circumcised him, Gen. 34. Covetousness made the Pharisee a Ravening wolf,
cc n1 vvd pno31 dt n1 cc j-vvn pno31, np1 crd n1 vvd dt np1 dt j-vvg n1,
(31) sermon (DIV2)
774
Page 468
12517
and Covetousnesse clothed him in a lambs skin.
and Covetousness clothed him in a Lambs skin.
cc n1 vvd pno31 p-acp dt ng1 n1.
(31) sermon (DIV2)
774
Page 468
12518
Covetousnesse made his Corban, and Covetousnesse did disfigure his face, and placed him praying in the Synagogues,
Covetousness made his Corban, and Covetousness did disfigure his face, and placed him praying in the Synagogues,
n1 vvd po31 np1, cc n1 vdd vvi po31 n1, cc vvd pno31 vvg p-acp dt n2,
(31) sermon (DIV2)
774
Page 468
12519
and the corner of the streets: Ex his causam accipiunt, quibus probantur, saith Tertullian; They have both the same cause;
and the corner of the streets: Ex his Causam accipiunt, quibus probantur, Says Tertullian; They have both the same cause;
cc dt n1 pp-f dt n2: fw-la png31 fw-la fw-la, fw-la fw-la, vvz np1; pns32 vhb d dt d n1;
(31) sermon (DIV2)
774
Page 468
12520
for the same motives arise and shew them both; The same reason makes the same man both devout and wicked; both abstemious, and greedy; both meek and bloody;
for the same motives arise and show them both; The same reason makes the same man both devout and wicked; both abstemious, and greedy; both meek and bloody;
p-acp dt d n2 vvb cc vvi pno32 d; dt d n1 vvz dt d n1 d j cc j; d j, cc j; d j cc j;
(31) sermon (DIV2)
774
Page 468
12521
a seeming Saint, and a raging Devil; a Lamb to the eye, and a Roaring lion:
a seeming Saint, and a raging devil; a Lamb to the eye, and a Roaring Lion:
dt j-vvg n1, cc dt j-vvg n1; dt n1 p-acp dt n1, cc dt vvg n1:
(31) sermon (DIV2)
774
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12522
Scit enim Diabolus alios continentiâ, alios libidine, occidere, saith the same Father, The devil hath an art to destroy us with the appearance of virtue, assoone as with the poyson of sin. For in the fourth place;Scit enim Diabolus Alioth continentiâ, Alioth libidine, occidere, Says the same Father, The Devil hath an art to destroy us with the appearance of virtue, As soon as with the poison of since. For in the fourth place;
fw-la fw-la fw-la n2 fw-la, n2 fw-la, fw-la, vvz dt d n1, dt n1 vhz dt n1 pc-acp vvi pno12 p-acp dt n1 pp-f n1, av c-acp p-acp dt n1 pp-f n1. c-acp p-acp dt ord n1;
(31) sermon (DIV2)
774
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12523
This formality in Religion stands in no opposition with him, or his designes, but rather advances his kingdome, and enlarges his dominion.
This formality in Religion Stands in no opposition with him, or his designs, but rather advances his Kingdom, and enlarges his dominion.
d n1 p-acp n1 vvz p-acp dx n1 p-acp pno31, cc po31 n2, cc-acp av-c vvz po31 n1, cc vvz po31 n1.
(31) sermon (DIV2)
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12524
For how many Sacrificers, how many attentive hearers, how many Beadsmen, how many Professors are his vassalls? how many call upon God, Abba, Father, who are his children? how many openly renounce him,
For how many Sacrificers, how many attentive hearers, how many Beadsmen, how many Professors Are his vassals? how many call upon God, Abba, Father, who Are his children? how many openly renounce him,
p-acp c-crq d n2, c-crq d j n2, c-crq d n2, c-crq d n2 vbr po31 n2? q-crq d vvb p-acp np1, np1, n1, r-crq vbr po31 n2? q-crq d av-j vvi pno31,
(31) sermon (DIV2)
775
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12526
but when they are in his snare? and doth not a faire pretence make the fact fouler? doth not sacrifice raise the voice of our oppression, that it cryes louder? doth not a forme of Godlinesse make sin yet more finfull? when we talk of heaven,
but when they Are in his snare? and does not a fair pretence make the fact Fowler? does not sacrifice raise the voice of our oppression, that it cries Louder? does not a Form of Godliness make since yet more finfull? when we talk of heaven,
cc-acp c-crq pns32 vbr p-acp po31 n1? cc vdz xx dt j n1 vvi dt n1 jc? vdz xx n1 vvi dt n1 pp-f po12 n1, cst pn31 vvz jc? vdz xx dt n1 pp-f n1 vvi n1 av av-dc j? c-crq pns12 vvb pp-f n1,
(31) sermon (DIV2)
775
Page 468
12527
and love the world, are we not then most earthly, most sensuall, most divelish? is the divel ever more divel,
and love the world, Are we not then most earthly, most sensual, most devilish? is the Devil ever more Devil,
cc vvb dt n1, vbr pns12 xx av av-ds j, av-ds j, av-ds j? vbz dt n1 av dc n1,
(31) sermon (DIV2)
775
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12528
then when he is transformed into an Angel of light? And therefore the divel himself is a great promoter of this art of pargetting & painting,
then when he is transformed into an Angel of Light? And Therefore the Devil himself is a great promoter of this art of pargetting & painting,
av c-crq pns31 vbz vvn p-acp dt n1 pp-f n1? cc av dt n1 px31 vbz dt j n1 pp-f d n1 pp-f vvg cc vvg,
(31) sermon (DIV2)
775
Page 468
12529
and makes use of that, which we call Religion, to make men more wicked;
and makes use of that, which we call Religion, to make men more wicked;
cc vvz n1 pp-f d, r-crq pns12 vvb n1, pc-acp vvi n2 av-dc j;
(31) sermon (DIV2)
775
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12530
loves this foule and monstrous mixture of a Sacrificer and an Oppressor; of a Christian, and a Deceiver; of a Faster and a Blood-thirsty man: And as he was most enraged,
loves this foul and monstrous mixture of a Sacrificer and an Oppressor; of a Christian, and a Deceiver; of a Faster and a Bloodthirsty man: And as he was most enraged,
vvz d j cc j n1 pp-f dt n1 cc dt n1; pp-f dt njp, cc dt n1; pp-f dt jc cc dt j n1: cc c-acp pns31 vbds av-ds vvn,
(31) sermon (DIV2)
775
Page 468
12531
and impatient, a• Tertullian tells us, to see the works of God brought into subjection under man, who was made according to his image;
and impatient, a• Tertullian tells us, to see the works of God brought into subjection under man, who was made according to his image;
cc j, n1 np1 vvz pno12, pc-acp vvi dt n2 pp-f np1 vvd p-acp n1 p-acp n1, r-crq vbds vvn vvg p-acp po31 n1;
(31) sermon (DIV2)
775
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12532
so is it his pride and glory to see man and Religion it self brought under these transitory things,
so is it his pride and glory to see man and Religion it self brought under these transitory things,
av vbz pn31 po31 n1 cc n1 pc-acp vvi n1 cc n1 pn31 n1 vvn p-acp d j n2,
(31) sermon (DIV2)
775
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12533
& even made fervants and slaves unto them:
& even made fervants and slaves unto them:
cc av vvd n2 cc n2 p-acp pno32:
(31) sermon (DIV2)
775
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12534
O! to this hater of God and man, it is a kind of heaven in hell it self,
OH! to this hater of God and man, it is a kind of heaven in hell it self,
uh p-acp d n1 pp-f np1 cc n1, pn31 vbz dt n1 pp-f n1 p-acp n1 pn31 n1,
(31) sermon (DIV2)
775
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12535
and in the midst of all his torment, to see this man, whom God created and redeemed, to do him the greatest service in Christs livery;
and in the midst of all his torment, to see this man, whom God created and redeemed, to do him the greatest service in Christ livery;
cc p-acp dt n1 pp-f d po31 n1, pc-acp vvi d n1, ro-crq np1 vvd cc vvn, pc-acp vdi pno31 dt js n1 p-acp npg1 n1;
(31) sermon (DIV2)
775
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12536
to see him promote his Interest in the name of Christ and Religion;
to see him promote his Interest in the name of christ and Religion;
pc-acp vvi pno31 vvi po31 n1 p-acp dt n1 pp-f np1 cc n1;
(31) sermon (DIV2)
775
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12537
to see him under his power and dominion most, when he waits most diligently and officiously at the Altar of God.
to see him under his power and dominion most, when he waits most diligently and officiously At the Altar of God.
pc-acp vvi pno31 p-acp po31 n1 cc n1 av-ds, c-crq pns31 vvz av-ds av-j cc av-j p-acp dt n1 pp-f np1.
(31) sermon (DIV2)
775
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12538
The Pharisee was his beloved disciple, when he was on his knees with a dissigured face:
The Pharisee was his Beloved disciple, when he was on his knees with a disfigured face:
dt np1 vbds po31 j-vvn n1, c-crq pns31 vbds p-acp po31 n2 p-acp dt vvn n1:
(31) sermon (DIV2)
775
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12539
These Jews here were his disciples, who did run to the Altar, but not from their evil waies;
These jews Here were his Disciples, who did run to the Altar, but not from their evil ways;
d np2 av vbdr po31 n2, r-crq vdd vvi p-acp dt n1, cc-acp xx p-acp po32 j-jn n2;
(31) sermon (DIV2)
775
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12540
who offered up the blood of beasts to God, and of the innocent to him;
who offered up the blood of beasts to God, and of the innocent to him;
r-crq vvd a-acp dt n1 pp-f n2 p-acp np1, cc pp-f dt j-jn p-acp pno31;
(31) sermon (DIV2)
775
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12541
he that fasts and oppresses, is his disciple, for he gives God his body, and the Devil his soule:
he that fasts and Oppresses, is his disciple, for he gives God his body, and the devil his soul:
pns31 cst n2 cc vvz, vbz po31 n1, c-acp pns31 vvz np1 po31 n1, cc dt n1 po31 n1:
(31) sermon (DIV2)
775
Page 469
12542
He that prayes much, and cozens more, is his disciples;
He that prays much, and cozens more, is his Disciples;
pns31 cst vvz d, cc vvz av-dc, vbz po31 n2;
(31) sermon (DIV2)
775
Page 469
12543
for he doth but flatter God, and serves the enemy, speaks to a God of truth with his lips,
for he does but flatter God, and serves the enemy, speaks to a God of truth with his lips,
c-acp pns31 vdz p-acp vvi np1, cc vvz dt n1, vvz p-acp dt n1 pp-f n1 p-acp po31 n2,
(31) sermon (DIV2)
775
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12544
but hearkens to the Father of lyes and deceit.
but hearkens to the Father of lies and deceit.
cc-acp vvz p-acp dt n1 pp-f n2 cc n1.
(31) sermon (DIV2)
775
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12545
I may say the divel is the great Alchymist of the world to transelement the worst things, to make them more passible, to add a kind of esteeme and glory to them.
I may say the Devil is the great Alchemist of the world to transelement the worst things, to make them more passable, to add a kind of esteem and glory to them.
pns11 vmb vvi dt n1 vbz dt j n1 pp-f dt n1 pc-acp vvi dt js n2, pc-acp vvi pno32 av-dc j, pc-acp vvi dt n1 pp-f n1 cc n1 p-acp pno32.
(31) sermon (DIV2)
775
Page 469
12546
We do not meet with Counterfeit Iron or Copper, but gold and precious stones, these we sophisticate,
We do not meet with Counterfeit Iron or Copper, but gold and precious stones, these we sophisticate,
pns12 vdb xx vvi p-acp n-jn n1 cc n1, cc-acp n1 cc j n2, d po12 j,
(31) sermon (DIV2)
775
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and draw out a method and Law of wickednesse;
and draw out a method and Law of wickedness;
cc vvb av dt n1 cc n1 pp-f n1;
(32) sermon (DIV2)
792
Page 482
12547
and when we cannot dig them out of the mine, or take them from the rock, we strive to work them by art out of Iron,
and when we cannot dig them out of the mine, or take them from the rock, we strive to work them by art out of Iron,
cc c-crq pns12 vmbx vvi pno32 av pp-f dt n1, cc vvi pno32 p-acp dt n1, pns12 vvb pc-acp vvi pno32 p-acp n1 av pp-f n1,
(31) sermon (DIV2)
775
Page 469
12548
or Copper, or glasse, and call them gold and diamonds.
or Copper, or glass, and call them gold and diamonds.
cc n1, cc n1, cc vvb pno32 n1 cc n2.
(31) sermon (DIV2)
775
Page 469
12549
Thus doth the Devil raise and sublime the greatest impiety, and gild it over with a sacrifice, with a fast, with devotion, that it may appeare in glory,
Thus does the devil raise and sublime the greatest impiety, and gild it over with a sacrifice, with a fast, with devotion, that it may appear in glory,
av vdz dt n1 vvb cc j dt js n1, cc vvi pn31 a-acp p-acp dt n1, p-acp dt n1, p-acp n1, cst pn31 vmb vvi p-acp n1,
(31) sermon (DIV2)
775
Page 469
12550
and deceive, if it were possible, the very elect:
and deceive, if it were possible, the very elect:
cc vvi, cs pn31 vbdr j, dt j j-vvn:
(31) sermon (DIV2)
775
Page 469
12551
we see too many deceived with it, who having no Religion themselves, are yet ready to bowe down to its Image wheresoever they see it,
we see too many deceived with it, who having no Religion themselves, Are yet ready to bow down to its Image wheresoever they see it,
pns12 vvb av av-d vvn p-acp pn31, r-crq vhg dx n1 px32, vbr av j pc-acp vvi a-acp p-acp po31 n1 c-crq pns32 vvb pn31,
(31) sermon (DIV2)
775
Page 469
12552
and so fix their eye and devotion upon it, that they see not the theef, the oppressor, the Atheist, who carries it along with him, to destroy that of which it is the Image;
and so fix their eye and devotion upon it, that they see not the thief, the oppressor, the Atheist, who carries it along with him, to destroy that of which it is the Image;
cc av vvb po32 n1 cc n1 p-acp pn31, cst pns32 vvb xx dt n1, dt n1, dt n1, r-crq vvz pn31 a-acp p-acp pno31, pc-acp vvi d pp-f r-crq pn31 vbz dt n1;
(31) sermon (DIV2)
775
Page 469
12553
but take it for that which it represents, as little children and fooles take pictures and puppets for men.
but take it for that which it represents, as little children and Fools take pictures and puppets for men.
cc-acp vvb pn31 p-acp d r-crq pn31 vvz, c-acp j n2 cc n2 vvb n2 cc n2 p-acp n2.
(31) sermon (DIV2)
775
Page 469
12554
Is he unclean? who sees that, when he is at the Altar? doth he defraud his brother? who would say so, that should see him on his knees? hath he false weights and ballances? It is impossible,
Is he unclean? who sees that, when he is At the Altar? does he defraud his brother? who would say so, that should see him on his knees? hath he false weights and balances? It is impossible,
vbz pns31 j? q-crq vvz d, c-crq pns31 vbz p-acp dt n1? vdz pns31 vvi po31 n1? q-crq vmd vvi av, cst vmd vvi pno31 p-acp po31 n2? vhz pns31 j n2 cc n2? pn31 vbz j,
(31) sermon (DIV2)
775
Page 469
12555
for you may see him every day in the temple: are his feet swift to shed blood? It cannot be, for he fasteth often,
for you may see him every day in the temple: Are his feet swift to shed blood? It cannot be, for he fasteth often,
c-acp pn22 vmb vvi pno31 d n1 p-acp dt n1: vbr po31 n2 j pc-acp vvi n1? pn31 vmbx vbi, c-acp pns31 vvz av,
(31) sermon (DIV2)
775
Page 469
12556
behold how he hangs down his head like a bulrush.
behold how he hangs down his head like a bulrush.
vvb c-crq pns31 vvz a-acp po31 n1 av-j dt n1.
(31) sermon (DIV2)
775
Page 469
12557
The veine of gold is deep in the earth, and we cannot reach it but with sweat and industry:
The vein of gold is deep in the earth, and we cannot reach it but with sweat and industry:
dt n1 pp-f n1 vbz j-jn p-acp dt n1, cc pns12 vmbx vvi pn31 p-acp p-acp n1 cc n1:
(31) sermon (DIV2)
775
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12558
true piety and that which is good is a more rare and precious thing then gold,
true piety and that which is good is a more rare and precious thing then gold,
j n1 cc cst r-crq vbz j vbz dt av-dc j cc j n1 cs n1,
(31) sermon (DIV2)
775
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12559
and the veines of it ly deep;
and the Veins of it lie deep;
cc dt n2 pp-f pn31 vvb av-jn;
(31) sermon (DIV2)
775
Page 469
12560
its originall is from heaven in Christ, at a huge distance from our carnall desires and lusts,
its original is from heaven in christ, At a huge distance from our carnal Desires and Lustiest,
pn31|vbz n-jn vbz p-acp n1 p-acp np1, p-acp dt j n1 p-acp po12 j n2 cc n2,
(31) sermon (DIV2)
775
Page 469
12561
and so requires great anxiety, strong contention, and mighty strivings to reconcile it to our wills.
and so requires great anxiety, strong contention, and mighty strivings to reconcile it to our wills.
cc av vvz j n1, j n1, cc j n2 pc-acp vvi pn31 p-acp po12 n2.
(31) sermon (DIV2)
775
Page 469
12562
This pearle is as it were in a far country, and we must sell all to purchase it;
This pearl is as it were in a Far country, and we must fell all to purchase it;
d n1 vbz c-acp pn31 vbdr p-acp dt j n1, cc pns12 vmb vvi av-d pc-acp vvi pn31;
(31) sermon (DIV2)
775
Page 470
12563
the whole man must lose, and deny it self to search and find it out;
the Whole man must loose, and deny it self to search and find it out;
dt j-jn n1 vmb vvi, cc vvi pn31 n1 pc-acp vvi cc vvi pn31 av;
(31) sermon (DIV2)
775
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12564
we must lay down all that we have, our understandings, our wills and affections at his feet that sells it:
we must lay down all that we have, our understandings, our wills and affections At his feet that sells it:
pns12 vmb vvi a-acp d cst pns12 vhb, po12 n2, po12 n2 cc n2 p-acp po31 n2 cst vvz pn31:
(31) sermon (DIV2)
775
Page 470
12565
And therefore that we may not trouble, nor excruciate our selves too much, that we may not ascend into heaven,
And Therefore that we may not trouble, nor excruciate our selves too much, that we may not ascend into heaven,
cc av cst pns12 vmb xx vvi, ccx vvi po12 n2 av av-d, cst pns12 vmb xx vvi p-acp n1,
(31) sermon (DIV2)
775
Page 470
12566
or go down into hell for it, that we may not undergoe so much labour,
or go down into hell for it, that we may not undergo so much labour,
cc vvb a-acp p-acp n1 p-acp pn31, cst pns12 vmb xx vvi av d n1,
(31) sermon (DIV2)
775
Page 470
12567
and endure so much torment in attaining it, e take a shorter way, and work and fashion something like unto it, which is most contrary to it,
and endure so much torment in attaining it, e take a shorter Way, and work and fashion something like unto it, which is most contrary to it,
cc vvi av av-d vvi p-acp vvg pn31, uh vvb dt jc n1, cc vvi cc vvi pi av-j p-acp pn31, r-crq vbz av-ds j-jn p-acp pn31,
(31) sermon (DIV2)
775
Page 470
12568
and transelement impiety it self, and shadow it over with devotion, and publish it to others,
and transelement impiety it self, and shadow it over with devotion, and publish it to Others,
cc n1 n1 pn31 n1, cc vvi pn31 a-acp p-acp n1, cc vvi pn31 p-acp n2-jn,
(31) sermon (DIV2)
775
Page 470
12569
and say within our selves, this is it.
and say within our selves, this is it.
cc vvb p-acp po12 n2, d vbz pn31.
(31) sermon (DIV2)
775
Page 470
12570
For what Seneca said of Philosophy is true of Religion, Adeo res sacra est, ut siquid illi simile sit, etiam mendacium placeat, It is so sacred and venerable a thing, that we are pleased with its resemblance,
For what Senecca said of Philosophy is true of Religion, Adeo Rest sacra est, ut Seced illi simile fit, etiam Mendacium placeat, It is so sacred and venerable a thing, that we Are pleased with its resemblance,
p-acp r-crq np1 vvd pp-f n1 vbz j pp-f n1, fw-la fw-la fw-la fw-la, fw-la j-jn fw-la n1 vvi, fw-la fw-la fw-la, pn31 vbz av j cc j dt n1, cst pns12 vbr vvn p-acp po31 n1,
(31) sermon (DIV2)
775
Page 470
12571
and that shall soone have its name that hath but its likenesse; that shall be the true pearle, which is but counterfeit;
and that shall soon have its name that hath but its likeness; that shall be the true pearl, which is but counterfeit;
cc cst vmb av vhi po31 n1 cst vhz p-acp po31 n1; cst vmb vbi dt j n1, r-crq vbz p-acp n-jn;
(31) sermon (DIV2)
775
Page 470
12572
and by this means all Religion is confined to the Altar, and that shall consecrate that which is not good, and make it appeare so.
and by this means all Religion is confined to the Altar, and that shall consecrate that which is not good, and make it appear so.
cc p-acp d n2 d n1 vbz vvn p-acp dt n1, cc cst vmb vvi d r-crq vbz xx j, cc vvi pn31 vvi av.
(31) sermon (DIV2)
775
Page 470
12573
That piety which came from the bosome of the Father, and was conveighed to us by the wisdome of the Sonne, must be shut up in outward worship, in formality,
That piety which Come from the bosom of the Father, and was conveyed to us by the Wisdom of the Son, must be shut up in outward worship, in formality,
cst n1 r-crq vvd p-acp dt n1 pp-f dt n1, cc vbds vvd p-acp pno12 p-acp dt n1 pp-f dt n1, vmb vbi vvn a-acp p-acp j n1, p-acp n1,
(31) sermon (DIV2)
775
Page 470
12574
and Ceremony, and shew, and that which quite destroyes it, and tramples it under our feet;
and Ceremony, and show, and that which quite Destroys it, and tramples it under our feet;
cc n1, cc vvi, cc cst r-crq av vvz pn31, cc vvz pn31 p-acp po12 n2;
(31) sermon (DIV2)
775
Page 470
12575
must go under that name, and make us great on earth, though it make us the least in the kingdome of heaven,
must go under that name, and make us great on earth, though it make us the least in the Kingdom of heaven,
vmb vvi p-acp d n1, cc vvb pno12 j p-acp n1, cs pn31 vvi pno12 dt ds p-acp dt n1 pp-f n1,
(31) sermon (DIV2)
775
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12576
so that we shall have no place there, but be tumbled down into the lowest pit.
so that we shall have no place there, but be tumbled down into the lowest pit.
av cst pns12 vmb vhi dx n1 a-acp, cc-acp vbi vvn a-acp p-acp dt js n1.
(31) sermon (DIV2)
775
Page 470
12577
As the Prophet Isaiah speaks in his first chapter;
As the Prophet Isaiah speaks in his First chapter;
p-acp dt n1 np1 vvz p-acp po31 ord n1;
(31) sermon (DIV2)
775
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12578
Argentum nostrum versum est in scoriam, our silver is become drosse, our wine is mixt with water,Argentum nostrum versum est in scoriam, our silver is become dross, our wine is mixed with water,
fw-la fw-la fw-la fw-la p-acp fw-la, po12 n1 vbz vvn n1, po12 n1 vbz vvn p-acp n1,
(31) sermon (DIV2)
775
Page 470
12579
nay our best silver, our most refined actions are drosse;
nay our best silver, our most refined actions Are dross;
uh-x po12 js n1, po12 av-ds j-vvn n2 vbr n1;
(31) sermon (DIV2)
775
Page 470
12580
our wine is gall and bitternesse, or as he speaks in another place c. 30. all our Righteousnesse (and he means such formal, counterfeit righteousnesse,) is as a menstruous cloth. Again in the last place:
our wine is Gall and bitterness, or as he speaks in Another place c. 30. all our Righteousness (and he means such formal, counterfeit righteousness,) is as a menstruous cloth. Again in the last place:
po12 n1 vbz n1 cc n1, cc c-acp pns31 vvz p-acp j-jn n1 sy. crd d po12 n1 (cc pns31 vvz d j, j-jn n1,) vbz p-acp dt j n1. av p-acp dt ord n1:
(31) sermon (DIV2)
775
Page 470
12581
This formality, and insincerity is most opposite to God, who is a God of truth, NONLATINALPHABET, unissimus, a most single and uncompounded essence, with whom there is no variablenesse,
This formality, and insincerity is most opposite to God, who is a God of truth,, Optimus, a most single and uncompounded essence, with whom there is no variableness,
d n1, cc n1 vbz av-ds j-jn p-acp np1, r-crq vbz dt n1 pp-f n1,, j, dt av-ds j cc j-vvn n1, p-acp ro-crq a-acp vbz dx n1,
(31) sermon (DIV2)
776
Page 470
12582
nor shadow of changing, saith Saint James; no mixture nor composition of divers or contrary things:
nor shadow of changing, Says Saint James; no mixture nor composition of diverse or contrary things:
ccx n1 pp-f vvg, vvz n1 np1; dx n1 ccx n1 pp-f j cc j-jn n2:
(31) sermon (DIV2)
776
Page 470
12583
His justice doth not thwart his mercy, nor his mercy disarme his justice; his providence doth not bind his power, nor his power check his providence;
His Justice does not thwart his mercy, nor his mercy disarm his Justice; his providence does not bind his power, nor his power check his providence;
po31 n1 vdz xx vvi po31 n1, ccx po31 n1 vvi po31 n1; po31 n1 vdz xx vvi po31 n1, ccx po31 n1 vvi po31 n1;
(31) sermon (DIV2)
776
Page 470
12584
what he is he alwaies is, like unto himself in all his waies. Tertullian gives him these two proprieties, simplicitatem & potestatem, simplicity or uncompoundednesse, and power:
what he is he always is, like unto himself in all his ways. Tertullian gives him these two proprieties, simplicitatem & potestatem, simplicity or uncompoundednesse, and power:
r-crq pns31 vbz pns31 av vbz, av-j p-acp px31 p-acp d po31 n2. np1 vvz pno31 d crd n2, fw-la cc fw-la, n1 cc n1, cc n1:
(31) sermon (DIV2)
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He is NONLATINALPHABET, the singlenesse of all that are of a pure and single heart;
He is, the singleness of all that Are of a pure and single heart;
pns31 vbz, dt n1 pp-f d cst vbr pp-f dt j cc j n1;
(31) sermon (DIV2)
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and hence the strictest Christians in the first times were called NONLATINALPHABET, saith the Father, viri singulares, men that were one in themselves, & of a single heart; and hence the Strictest Christians in the First times were called, Says the Father, viri singulares, men that were one in themselves, & of a single heart;
cc av dt js np1 p-acp dt ord n2 vbdr vvn, vvz dt n1, fw-la fw-la, n2 cst vbdr crd p-acp px32, cc pp-f dt j n1;
(31) sermon (DIV2)
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who did strive and presse forward as far as mortality and their fraile condition would suffer them, NONLATINALPHABET to the divine unity, to be one in themselves,
who did strive and press forward as Far as mortality and their frail condition would suffer them, to the divine unity, to be one in themselves,
q-crq vdd vvi cc vvi av-j c-acp av-j c-acp n1 cc po32 j n1 vmd vvi pno32, p-acp dt j-jn n1, pc-acp vbi pi p-acp px32,
(31) sermon (DIV2)
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as God is ever most one, and unity it self.
as God is ever most one, and unity it self.
c-acp np1 vbz av av-ds pi, cc n1 pn31 n1.
(31) sermon (DIV2)
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12589
For God who gave us our soul, looks that we should restore it to him, one and entire;
For God who gave us our soul, looks that we should restore it to him, one and entire;
p-acp np1 r-crq vvd pno12 po12 n1, vvz cst pns12 vmd vvi pn31 p-acp pno31, crd cc j;
(31) sermon (DIV2)
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12590
not contemplating heaven, and wallowing in the mire; not feeding on Ceremony, and loathing of purity;
not contemplating heaven, and wallowing in the mire; not feeding on Ceremony, and loathing of purity;
xx vvg n1, cc vvg p-acp dt n1; xx vvg p-acp n1, cc vvg pp-f n1;
(31) sermon (DIV2)
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not busie at the Altar, and more busie in the world.
not busy At the Altar, and more busy in the world.
xx j p-acp dt n1, cc av-dc j p-acp dt n1.
(31) sermon (DIV2)
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12592
The Civilians will tell us, dicitur res non reddita, quae deterior redditur, That cannot be said to be restored, which is returned worse then it was,
The Civilians will tell us, dicitur Rest non reddita, Quae deterior redditur, That cannot be said to be restored, which is returned Worse then it was,
dt n2-jn vmb vvi pno12, fw-la fw-la fw-la fw-la, fw-la n1 fw-la, cst vmbx vbi vvn pc-acp vbi vvn, r-crq vbz vvn av-jc cs pn31 vbds,
(31) sermon (DIV2)
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12593
when it was first put into our hands: and what can accrew to a soul by sacrifice, by Ceremony, by any outward formality,
when it was First put into our hands: and what can accrue to a soul by sacrifice, by Ceremony, by any outward formality,
c-crq pn31 vbds ord vvn p-acp po12 n2: cc q-crq vmb vvi p-acp dt n1 p-acp n1, p-acp n1, p-acp d j n1,
(31) sermon (DIV2)
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12594
if it receive no deeper impressions then these can make? if we return it back to him with nothing but words,
if it receive no Deeper impressions then these can make? if we return it back to him with nothing but words,
cs pn31 vvb dx jc-jn n2 av d vmb vvi? cs pns12 vvb pn31 av p-acp pno31 p-acp pix cc-acp n2,
(31) sermon (DIV2)
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12595
and noise and shews, in the posture of a bragging coward with his scarfs and ribbons,
and noise and shows, in the posture of a bragging coward with his scarfs and ribbons,
cc n1 cc vvz, p-acp dt n1 pp-f dt j-vvg n1 p-acp po31 n2 cc n2,
(31) sermon (DIV2)
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and big words, and glorious lyes? with no better hatchments then these, we return it far worse then we received it, worse then it was when it was as a smooth unwritten table,
and big words, and glorious lies? with no better hatchments then these, we return it Far Worse then we received it, Worse then it was when it was as a smooth unwritten table,
cc j n2, cc j n2? p-acp dx jc n2 cs d, pns12 vvb pn31 av-j jc cs pns12 vvd pn31, jc cs pn31 vbds c-crq pn31 vbds p-acp dt j j n1,
(31) sermon (DIV2)
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12597
when it was such a soul, qualem habent qui solam habent, such a one which they have, who have it onely as other creatures have, to keep them alive and in being, and no more;
when it was such a soul, qualem habent qui Solam habent, such a one which they have, who have it only as other creatures have, to keep them alive and in being, and no more;
c-crq pn31 vbds d dt n1, fw-la fw-la fw-la fw-la fw-la, d dt pi r-crq pns32 vhb, q-crq vhb pn31 av-j c-acp j-jn n2 vhb, pc-acp vvi pno32 j cc p-acp vbg, cc dx av-dc;
(31) sermon (DIV2)
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12598
and better we had breathed it out when it was first breathed in, then that we should thus keep and retain it,
and better we had breathed it out when it was First breathed in, then that we should thus keep and retain it,
cc j pns12 vhd vvn pn31 av c-crq pn31 vbds ord vvn p-acp, av cst pns12 vmd av vvi cc vvi pn31,
(31) sermon (DIV2)
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12599
and then return it with no better furniture, no better endowed and filled, then with shadows and lyes.
and then return it with no better furniture, no better endowed and filled, then with shadows and lies.
cc av vvb pn31 p-acp dx jc n1, av-dx av-jc vvn cc vvn, av p-acp n2 cc vvz.
(31) sermon (DIV2)
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12600
That which adornes, and betters a soul, and makes it fit to be returned, must be as spirituall as it self;
That which adorns, and betters a soul, and makes it fit to be returned, must be as spiritual as it self;
d r-crq vvz, cc vvz dt n1, cc vvz pn31 j pc-acp vbi vvn, vmb vbi a-acp j c-acp pn31 n1;
(31) sermon (DIV2)
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Self-denyall, Sincerity, and Honesty, love of mercy, humility;
Self-denial, Sincerity, and Honesty, love of mercy, humility;
n1, n1, cc n1, n1 pp-f n1, n1;
(31) sermon (DIV2)
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12602
these are the riches and glories of a soul, which must make it fit to be presented back again into the hands of its Creator.
these Are the riches and Glories of a soul, which must make it fit to be presented back again into the hands of its Creator.
d vbr dt n2 cc n2 pp-f dt n1, r-crq vmb vvi pn31 j pc-acp vbi vvn av av p-acp dt n2 pp-f po31 n1.
(31) sermon (DIV2)
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12603
For these, for the advancement of these, were all outward Ceremony and Formality ordained, and without these sacrifice is an abomination,
For these, for the advancement of these, were all outward Ceremony and Formality ordained, and without these sacrifice is an abomination,
p-acp d, c-acp dt n1 pp-f d, vbdr d j n1 cc n1 vvn, cc p-acp d n1 vbz dt n1,
(31) sermon (DIV2)
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12604
and the Brownists calumny or rather blasphemy will be a truth, our preaching will be but Preachments; our time of preaching but disputing to an houre-glasse; our Pulpits prescript places;
and the Brownists calumny or rather blasphemy will be a truth, our preaching will be but Preachments; our time of preaching but disputing to an Hourglass; our Pulpits prescript places;
cc dt n2 n1 cc av-c n1 vmb vbi dt n1, po12 vvg vmb vbi p-acp n2; po12 n1 pp-f vvg p-acp vvg p-acp dt n1; po12 n2 n1 n2;
(31) sermon (DIV2)
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12605
our solemn fasts but stage playes, wherein one acts sinne, another Judgment, a third Repentance, and a fourth the Gospel; and the blessed Sacrament will be but as a two-peny-feasT.
our solemn fasts but stage plays, wherein one acts sin, Another Judgement, a third Repentance, and a fourth the Gospel; and the blessed Sacrament will be but as a two-peny-feasT.
po12 j n2 p-acp n1 vvz, c-crq crd n2 n1, j-jn n1, dt ord n1, cc dt ord dt n1; cc dt j-vvn n1 vmb vbi cc-acp c-acp dt n1.
(31) sermon (DIV2)
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12606
Or, which is worse, our outward formality and busie diligence in those duties which require the least, will but serve Contenebrare incesta, as the Father speaks, to cast a mist and darknesse upon our impurities, which may hide them from our own eyes, whom it most concerns to see them,
Or, which is Worse, our outward formality and busy diligence in those duties which require the least, will but serve Contenebrare Incestuous, as the Father speaks, to cast a missed and darkness upon our Impurities, which may hide them from our own eyes, whom it most concerns to see them,
cc, r-crq vbz av-jc, po12 j n1 cc j n1 p-acp d n2 r-crq vvb dt ds, vmb p-acp vvi fw-la fw-la, p-acp dt n1 vvz, pc-acp vvi dt n1 cc n1 p-acp po12 n2, r-crq vmb vvi pno32 p-acp po12 d n2, ro-crq pn31 av-ds vvz pc-acp vvi pno32,
(31) sermon (DIV2)
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12607
and for a while from others, who see the best of us (which indeed is the worst of us,
and for a while from Others, who see the best of us (which indeed is the worst of us,
cc p-acp dt n1 p-acp n2-jn, r-crq vvb dt js pp-f pno12 (r-crq av vbz dt js pp-f pno12,
(31) sermon (DIV2)
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12608
because it makes us worse and worse) whilest the evil they shadow and hide, is in our very bowels,
Because it makes us Worse and Worse) whilst the evil they shadow and hide, is in our very bowels,
c-acp pn31 vvz pno12 av-jc cc jc) cs dt n-jn pns32 vvb cc vvi, vbz p-acp po12 j n2,
(31) sermon (DIV2)
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12609
and spreads it self, and works on insensibly, but most strongly and certainly to our ruine;
and spreads it self, and works on insensibly, but most strongly and Certainly to our ruin;
cc vvz pn31 n1, cc vvz a-acp av-j, cc-acp av-ds av-j cc av-j p-acp po12 n1;
(31) sermon (DIV2)
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12610
and then it appeares more ugly and deformed to his pure and all-seeing eye, who never hates an oppressor more then when he sees him at the Altat,
and then it appears more ugly and deformed to his pure and All-seeing eye, who never hates an oppressor more then when he sees him At the Altat,
cc cs pn31 vvz av-dc j cc vvn p-acp po31 j cc j n1, r-crq av-x vvz dt n1 av-dc cs c-crq pns31 vvz pno31 p-acp dt fw-la,
(31) sermon (DIV2)
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12611
and is most offended with that fraudulent man, who is called Christian.
and is most offended with that fraudulent man, who is called Christian.
cc vbz av-ds vvn p-acp d j n1, r-crq vbz vvn np1.
(31) sermon (DIV2)
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12612
We read in the Historian, when Nero had but set his foot into the temple of Vesta, he fell into a fit of trembling, facinorum recordatione, saith Tacitus, being shaken with the remembrance of his monstrous crimes;
We read in the Historian, when Nero had but Set his foot into the temple of Vesta, he fell into a fit of trembling, Facinorum recordation, Says Tacitus, being shaken with the remembrance of his monstrous crimes;
pns12 vvb p-acp dt n1, c-crq np1 vhd p-acp vvn po31 n1 p-acp dt n1 pp-f np1, pns31 vvd p-acp dt j pp-f vvg, fw-la n1, vvz np1, vbg vvn p-acp dt n1 pp-f po31 j n2;
(31) sermon (DIV2)
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12613
for what should he do in the temple of Vesta, who had defiled his own mother? And how shall we dare to enter Gods courts,
for what should he do in the temple of Vesta, who had defiled his own mother? And how shall we Dare to enter God's Courts,
p-acp r-crq vmd pns31 vdi p-acp dt n1 pp-f np1, r-crq vhd vvn po31 d n1? cc q-crq vmb pns12 vvi pc-acp vvi npg1 n2,
(31) sermon (DIV2)
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12614
unlesse we leave our sinnes behind us? how dare we speak to a God of truth, who defraud so many? why should we fast from meat, who make our brethren our meat,
unless we leave our Sins behind us? how Dare we speak to a God of truth, who defraud so many? why should we fast from meat, who make our brothers our meat,
cs pns12 vvb po12 n2 p-acp pno12? q-crq vvb pns12 vvb p-acp dt n1 pp-f n1, r-crq n1 av d? q-crq vmd pns12 vvi p-acp n1, r-crq vvb po12 n2 po12 n1,
(31) sermon (DIV2)
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12615
and eat them up? at that great day of separation of true and false worshippers,
and eat them up? At that great day of separation of true and false worshippers,
cc vvi pno32 a-acp? p-acp d j n1 pp-f n1 pp-f j cc j n2,
(31) sermon (DIV2)
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12616
when he shall bespeake those on his right hand, Come ye llessed of my Father, inherit the kingdom prepared for you;
when he shall bespeak those on his right hand, Come you llessed of my Father, inherit the Kingdom prepared for you;
c-crq pns31 vmb vvi d p-acp po31 j-jn n1, vvb pn22 vvn pp-f po11 n1, vvb dt n1 vvn p-acp pn22;
(31) sermon (DIV2)
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12617
The forme or reason is not, for you have sacrificed often, you have fasted often, you have heard much, you were frequent in the temple;
The Form or reason is not, for you have sacrificed often, you have fasted often, you have herd much, you were frequent in the temple;
dt n1 cc n1 vbz xx, c-acp pn22 vhb vvn av, pn22 vhb vvd av, pn22 vhb vvn av-d, pn22 vbdr j p-acp dt n1;
(31) sermon (DIV2)
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12618
and yet these are holy duties, but they are ordinata ad aliud, they were ordained for those that follow,
and yet these Are holy duties, but they Are Ordinary ad Aliud, they were ordained for those that follow,
cc av d vbr j n2, cc-acp pns32 vbr fw-la fw-la vvn, pns32 vbdr vvn p-acp d cst vvb,
(31) sermon (DIV2)
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12619
and therefore are not mentioned, but in them implyed: For I was hungry, and you gave me meat;
and Therefore Are not mentioned, but in them employed: For I was hungry, and you gave me meat;
cc av vbr xx vvn, cc-acp p-acp pno32 vvd: c-acp pns11 vbds j, cc pn22 vvd pno11 n1;
(31) sermon (DIV2)
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12620
I was thirsty, and you gave me drink; I was naked, and you clothed me; sick and in prison, and you visited me. I was thirsty, and you gave me drink; I was naked, and you clothed me; sick and in prison, and you visited me.
pns11 vbds j, cc pn22 vvd pno11 vvi; pns11 vbds j, cc pn22 vvd pno11; j cc p-acp n1, cc pn22 vvd pno11.
(31) sermon (DIV2)
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Page 472
12621
Then outward worship hath its glory and reward, when it drawes the inward along with it;
Then outward worship hath its glory and reward, when it draws the inward along with it;
av j n1 vhz po31 n1 cc n1, c-crq pn31 vvz dt j a-acp p-acp pn31;
(31) sermon (DIV2)
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12622
then the sacrifice hath a sweet-smelling savour, when a just and mercifull man offers it up;
then the sacrifice hath a sweet-smelling savour, when a just and merciful man offers it up;
cs dt n1 vhz dt j n1, c-crq dt j cc j n1 vvz pn31 a-acp;
(31) sermon (DIV2)
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Page 472
12623
when I sacrifice and obey, heare and do, pray and endeavour, contemplate and practice, fast and repent:
when I sacrifice and obey, hear and do, pray and endeavour, contemplate and practice, fast and Repent:
c-crq pns11 vvb cc vvi, vvb cc vdb, vvb cc n1, vvi cc n1, av-j cc vvi:
(31) sermon (DIV2)
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Page 472
12624
and thus we are made one, fit to be lookt upon by him who is Onenesse it self, not divided betwixt sacrifice and oppression;
and thus we Are made one, fit to be looked upon by him who is Oneness it self, not divided betwixt sacrifice and oppression;
cc av pns12 vbr vvn pi, j pc-acp vbi vvn p-acp p-acp pno31 r-crq vbz n1 pn31 n1, xx vvn p-acp n1 cc n1;
(31) sermon (DIV2)
776
Page 472
12625
a forme of godlinesse, and an habituall course in sinne; a dissembling with God, and fighting against him;
a Form of godliness, and an habitual course in sin; a dissembling with God, and fighting against him;
dt n1 pp-f n1, cc dt j n1 p-acp n1; dt j-vvg p-acp np1, cc vvg p-acp pno31;
(31) sermon (DIV2)
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Page 472
12626
betwixt an Hosanna and a Crucifige, a professing Christ, and Crucifing him.
betwixt an Hosanna and a Crucifige, a professing christ, and Crucifing him.
p-acp dt n1 cc dt fw-la, dt vvg np1, cc vvg pno31.
(31) sermon (DIV2)
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12627
In this unnity and conjunction every duty and virtue, as the stars in the firmament, have their severall glory,
In this unnity and conjunction every duty and virtue, as the Stars in the firmament, have their several glory,
p-acp d n1 cc n1 d n1 cc n1, c-acp dt n2 p-acp dt n1, vhb po32 j n1,
(31) sermon (DIV2)
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12628
and they make the Israelite, the Christian, a child of light: but if we divide them, or set up some few for all;
and they make the Israelite, the Christian, a child of Light: but if we divide them, or Set up Some few for all;
cc pns32 vvb dt np1, dt njp, dt n1 pp-f n1: cc-acp cs pns12 vvb pno32, cc vvd a-acp d d p-acp d;
(31) sermon (DIV2)
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12629
the easiest and those which are most attempered to the sence, for those which fight against it;
the Easiest and those which Are most attempered to the sense, for those which fight against it;
dt js cc d r-crq vbr av-ds vvd p-acp dt n1, p-acp d r-crq vvb p-acp pn31;
(31) sermon (DIV2)
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12630
and bring in them for the maine, which by themselves are nothing; if all must be sacrifice, if all must be Ceremony and outward formality;
and bring in them for the main, which by themselves Are nothing; if all must be sacrifice, if all must be Ceremony and outward formality;
cc vvb p-acp pno32 p-acp dt j, r-crq p-acp px32 vbr pix; cs d vmb vbi n1, cs d vmb vbi n1 cc j n1;
(31) sermon (DIV2)
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12631
if this be the conclusion and summe of the whole matter, If this be the body of our worship and Religion;
if this be the conclusion and sum of the Whole matter, If this be the body of our worship and Religion;
cs d vbb dt n1 cc n1 pp-f dt j-jn n1, cs d vbb dt n1 pp-f po12 n1 cc n1;
(31) sermon (DIV2)
776
Page 472
12632
then instead of a blessing and an Euge, we shall meet with a frown and a check;
then instead of a blessing and an Euge, we shall meet with a frown and a check;
av av pp-f dt n1 cc dt j, pns12 vmb vvi p-acp dt n1 cc dt n1;
(31) sermon (DIV2)
776
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12633
and God will question us for appearing before him in strange apparell, which he never put upon us;
and God will question us for appearing before him in strange apparel, which he never put upon us;
cc np1 vmb vvi pno12 p-acp vvg p-acp pno31 p-acp j n1, r-crq pns31 av-x vvd p-acp pno12;
(31) sermon (DIV2)
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12634
question us for doing his command, and tell us he never gave any such command, because he gave it not to this end:
question us for doing his command, and tell us he never gave any such command, Because he gave it not to this end:
vvb pno12 p-acp vdg png31 n1, cc vvb pno12 pns31 av-x vvd d d n1, c-acp pns31 vvd pn31 xx p-acp d n1:
(31) sermon (DIV2)
776
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12635
will he be pleased with burnt offerings? with Ceremony, and formality? he asks the question with some indignation,
will he be pleased with burned offerings? with Ceremony, and formality? he asks the question with Some Indignation,
vmb pns31 vbi vvn p-acp j-vvn n2? p-acp n1, cc n1? pns31 vvz dt n1 p-acp d n1,
(31) sermon (DIV2)
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12636
and therefore 'tis plain he will not, but loaths the sacrifice, as he doth the oppressor,
and Therefore it's plain he will not, but Loathes the sacrifice, as he does the oppressor,
cc av pn31|vbz j pns31 vmb xx, cc-acp vvz dt n1, c-acp pns31 vdz dt n1,
(31) sermon (DIV2)
776
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12637
and unclean person that brings it.
and unclean person that brings it.
cc j n1 cst vvz pn31.
(31) sermon (DIV2)
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12638
We see then (that we may yet draw it neerer to us) that there was good reason why God should thus disclaime his own ordinance,
We see then (that we may yet draw it nearer to us) that there was good reason why God should thus disclaim his own Ordinance,
pns12 vvb av (cst pns12 vmb av vvi pn31 av-jc p-acp pno12) cst pc-acp vbds j n1 c-crq np1 vmd av vvi po31 d n1,
(31) sermon (DIV2)
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12639
because he made it for their sakes, and to an end quite contrary to that, to which the Jew carried it;
Because he made it for their sakes, and to an end quite contrary to that, to which the Jew carried it;
c-acp pns31 vvd pn31 p-acp po32 n2, cc p-acp dt n1 av j-jn p-acp d, p-acp r-crq dt np1 vvd pn31;
(31) sermon (DIV2)
777
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12640
we see the Prophet might well set so low an esteeme upon so many thousand rams,
we see the Prophet might well Set so low an esteem upon so many thousand rams,
pns12 vvb dt n1 vmd av vvi av j dt n1 p-acp av d crd n2,
(31) sermon (DIV2)
777
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12641
because Idolaters, and oppressors, and cruell blood-thirsty men offered them.
Because Idolaters, and Oppressors's, and cruel bloodthirsty men offered them.
c-acp n2, cc n2, cc j j n2 vvd pno32.
(31) sermon (DIV2)
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12642
We see Sacrifice and all out ward Ceremony and formality are but as the garment or shadow of Religion, which is turned into a disguise, when she weares it not;
We see Sacrifice and all out ward Ceremony and formality Are but as the garment or shadow of Religion, which is turned into a disguise, when she wears it not;
pns12 vvb n1 cc d av vvi n1 cc n1 vbr p-acp c-acp dt n1 cc n1 pp-f n1, r-crq vbz vvn p-acp dt n1, c-crq pns31 vvz pn31 xx;
(31) sermon (DIV2)
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Page 473
12643
and is nothing, is a delusion, when it doth not follow her. For oppression and sacriledge may put on the same garment;
and is nothing, is a delusion, when it does not follow her. For oppression and sacrilege may put on the same garment;
cc vbz pix, vbz dt n1, c-crq pn31 vdz xx vvi pno31. p-acp n1 cc n1 vmb vvi p-acp dt d n1;
(31) sermon (DIV2)
777
Page 473
12644
and the greatest evil that is, may cast Wuch a shadow. He that hates God may sacrifice to him;
and the greatest evil that is, may cast Wuch a shadow. He that hates God may sacrifice to him;
cc dt js n-jn cst vbz, vmb vvi av-d dt n1. pns31 cst vvz np1 vmb vvi p-acp pno31;
(31) sermon (DIV2)
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12645
he that blasphemes him, may praise him;
he that blasphemes him, may praise him;
pns31 cst n2 pno31, vmb vvi pno31;
(31) sermon (DIV2)
777
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12646
The hand that strips the poore may put fire to the incense, and the feet that are so swift to shed bloud, may carry us into the Temple.
The hand that strips the poor may put fire to the incense, and the feet that Are so swift to shed blood, may carry us into the Temple.
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(31) sermon (DIV2)
777
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When all is Ceremony, all is vaine, nay lighter then vanity; for in this we doe not worship God, but mock him;
When all is Ceremony, all is vain, nay lighter then vanity; for in this we do not worship God, but mock him;
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(31) sermon (DIV2)
777
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give him the skin, when he looks for the heart; we give him shadows for substances, and shews for realities, and leaves for fruit;
give him the skin, when he looks for the heart; we give him shadows for substances, and shows for realities, and leaves for fruit;
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(31) sermon (DIV2)
777
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and we mortifie our lusts and affections, as Tragedians die upon the Stage, and are the same sinners we were, as wicked as ever.
and we mortify our Lustiest and affections, as Tragedians die upon the Stage, and Are the same Sinners we were, as wicked as ever.
cc pns12 vvi po12 n2 cc n2, c-acp n2 vvb p-acp dt n1, cc vbr dt d n2 pns12 vbdr, c-acp j c-acp av.
(31) sermon (DIV2)
777
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Our Religion puts forth no thing but blossomes, or if it knit, and make some shew or hope of fruit, it is but as we see it in some Trees, it shoots forth at length,
Our Religion puts forth no thing but blossoms, or if it knit, and make Some show or hope of fruit, it is but as we see it in Some Trees, it shoots forth At length,
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(31) sermon (DIV2)
777
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and into a larger proportion and bigness, then if it had had its natural concoction, and ripened kindly, and then it hath no tast or rellish, but withers, and rots, and falls off.
and into a larger proportion and bigness, then if it had had its natural concoction, and ripened kindly, and then it hath no taste or relish, but withers, and rots, and falls off.
cc p-acp dt jc n1 cc n1, av cs pn31 vhd vhn po31 j n1, cc vvn av-j, cc av pn31 vhz dx n1 cc vvi, cc-acp vvz, cc vvz, cc vvz a-acp.
(31) sermon (DIV2)
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And thus when we too much dote on Ceremomy, we neglect the maine work, and when we neglect the work, we fly to Ceremony and formality,
And thus when we too much dote on Ceremomy, we neglect the main work, and when we neglect the work, we fly to Ceremony and formality,
cc av c-crq pns12 av av-d vvi p-acp np1, pns12 vvb dt j n1, cc c-crq pns12 vvb dt n1, pns12 vvb p-acp n1 cc n1,
(31) sermon (DIV2)
777
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and lay hold on the Altar;
and lay hold on the Altar;
cc vvd n1 p-acp dt n1;
(31) sermon (DIV2)
777
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we deale with our God, as Aristotle of Cyrene did with Lais, who promised to bring her back again into her country,
we deal with our God, as Aristotle of Cyrene did with Lais, who promised to bring her back again into her country,
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(31) sermon (DIV2)
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if she would help him against his Adversaries whom he was to contend with;
if she would help him against his Adversaries whom he was to contend with;
cs pns31 vmd vvi pno31 p-acp po31 n2 r-crq pns31 vbds pc-acp vvi p-acp;
(31) sermon (DIV2)
777
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and when that was done, to make good his oath, drew her picture as like her as art could make it, and carried that;
and when that was done, to make good his oath, drew her picture as like her as art could make it, and carried that;
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(31) sermon (DIV2)
777
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12657
and we fight against the devil, as Darius did against Alexander, with pomp, and gayetry, and gilded armor, as his prey, rather then his enemies;
and we fight against the Devil, as Darius did against Alexander, with pomp, and gayetry, and gilded armour, as his prey, rather then his enemies;
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(31) sermon (DIV2)
777
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12658
and thus we walk in a vain shadow, and trouble our selves in vain, and in this Region of shews and shadows dreame of happinesse, and are miserable;
and thus we walk in a vain shadow, and trouble our selves in vain, and in this Region of shows and shadows dream of happiness, and Are miserable;
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(31) sermon (DIV2)
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of heaven, and fall a contrary way, as Julius Caesar dream'd that he soared up, and was carryed above the clouds,
of heaven, and fallen a contrary Way, as Julius Caesar dreamed that he soared up, and was carried above the Clouds,
pp-f n1, cc vvi dt j-jn n1, c-acp np1 np1 vvd cst pns31 vvd a-acp, cc vbds vvn p-acp dt n2,
(31) sermon (DIV2)
777
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and took Jupiter by the right hand, and the next day was slain in the Senate-house.
and took Jupiter by the right hand, and the next day was slave in the Senate-house.
cc vvd np1 p-acp dt j-jn n1, cc dt ord n1 vbds vvn p-acp dt n1.
(31) sermon (DIV2)
777
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I will not accuse the foregoing Ages of the Church, because as they were loud for the Ceremonious part of Gods worship,
I will not accuse the foregoing Ages of the Church, Because as they were loud for the Ceremonious part of God's worship,
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(31) sermon (DIV2)
778
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so were they as sincere in it, and did worship him in spirit and truth, and were equally zealous in them both;
so were they as sincere in it, and did worship him in Spirit and truth, and were equally zealous in them both;
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(31) sermon (DIV2)
778
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and though they raised the first to a great height, yet never suffered it so to over-top the other,
and though they raised the First to a great height, yet never suffered it so to overtop the other,
cc cs pns32 vvd dt ord p-acp dt j n1, av av-x vvd pn31 av p-acp n1 dt j-jn,
(31) sermon (DIV2)
778
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12664
as to put out its light; but were, what their outward expressions spake them, as full of Piety as Ceremony;
as to put out its Light; but were, what their outward expressions spoke them, as full of Piety as Ceremony;
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(31) sermon (DIV2)
778
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12665
and yet we see that high esteem which they had of the Sacraments of the Church, led some of them upon those errors, which they could not well quit themselves of, but by falling into worse.
and yet we see that high esteem which they had of the Sacraments of the Church, led Some of them upon those errors, which they could not well quit themselves of, but by falling into Worse.
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(31) sermon (DIV2)
778
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It is on all hands agreed, that they are not absolutely necessary, not so necessary as the mortifying and denying of our selves, not so necessary as Actuall holinesse.
It is on all hands agreed, that they Are not absolutely necessary, not so necessary as the mortifying and denying of our selves, not so necessary as Actual holiness.
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(31) sermon (DIV2)
778
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It is not absolutely necessary to be baptized; for many have not passed that Jordan, yet have been saved;
It is not absolutely necessary to be baptised; for many have not passed that Jordan, yet have been saved;
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(31) sermon (DIV2)
778
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but it is necessary to have the Laver of Regeneration, and to clense our selves from sin.
but it is necessary to have the Laver of Regeneration, and to cleanse our selves from since.
cc-acp pn31 vbz j pc-acp vhi dt n1 pp-f n1, cc pc-acp vvi po12 n2 p-acp n1.
(31) sermon (DIV2)
778
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It is not absolutely necessary to eat the Bread, and drink the Wine in the Sacrament of the Lords Supper;
It is not absolutely necessary to eat the Bred, and drink the Wine in the Sacrament of the lords Supper;
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(31) sermon (DIV2)
778
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for some crosse accident may intervene, and put me by;
for Some cross accident may intervene, and put me by;
p-acp d j n1 vmb vvi, cc vvb pno11 p-acp;
(31) sermon (DIV2)
778
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but it is necessary to feed on the Bread of Life, as necessary as my meat, to doe Gods will.
but it is necessary to feed on the Bred of Life, as necessary as my meat, to do God's will.
cc-acp pn31 vbz j pc-acp vvi p-acp dt n1 pp-f n1, c-acp j c-acp po11 n1, pc-acp vdi n2 vmb.
(31) sermon (DIV2)
778
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12672
True Piety is absolutely necessary, because none can hinder me from that, but my selfe; but it is not alwayes in every mans power to bring himselfe to the Font, or approach the Lords Table;
True Piety is absolutely necessary, Because none can hinder me from that, but my self; but it is not always in every men power to bring himself to the Font, or approach the lords Table;
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(31) sermon (DIV2)
778
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All that can be said, is, That when they may be had, they are absolutely necessary;
All that can be said, is, That when they may be had, they Are absolutely necessary;
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(31) sermon (DIV2)
778
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but they are therefore not absolutely necessary, because they cannot alwaies be had;
but they Are Therefore not absolutely necessary, Because they cannot always be had;
cc-acp pns32 vbr av xx av-j j, c-acp pns32 vmbx av vbi vhn;
(31) sermon (DIV2)
778
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12675
and when they stretcht beyond this, they stretcht beyond their line, and lost themselves in an ungrounded,
and when they stretched beyond this, they stretched beyond their line, and lost themselves in an ungrounded,
cc c-crq pns32 vvd p-acp d, pns32 vvd p-acp po32 n1, cc vvn px32 p-acp dt j,
(31) sermon (DIV2)
778
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and unwarranted admiration of these Ordinances, which (whilst we look upon them in their proper Orbe and Compasse) can never have honour and esteem enough.
and unwarranted admiration of these Ordinances, which (while we look upon them in their proper Orb and Compass) can never have honour and esteem enough.
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(31) sermon (DIV2)
778
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They put the Communion into the mouthes of Infants, who had but now their Being;
They put the Communion into the mouths of Infants, who had but now their Being;
pns32 vvd dt n1 p-acp dt n2 pp-f n2, r-crq vhd p-acp av po32 vbg;
(31) sermon (DIV2)
778
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and into the mouthes of the Dead, who had indeed a BEing, but not such a Being as to be fit Communicants;
and into the mouths of the Dead, who had indeed a BEing, but not such a Being as to be fit Communicants;
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(31) sermon (DIV2)
778
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and Saint Austin thought Baptisme of Infants so absolutely necessary, that Not to be baptized, was to be Damned,
and Saint Austin Thought Baptism of Infants so absolutely necessary, that Not to be baptised, was to be Damned,
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(31) sermon (DIV2)
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and therefore was forced also to create a new Hell that was never before heard of,
and Therefore was forced also to create a new Hell that was never before herd of,
cc av vbds vvn av pc-acp vvi dt j n1 cst vbds av-x a-acp vvd pp-f,
(31) sermon (DIV2)
778
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12681
and to find out mitem damnationem, a more mild and easie damnation, more fit, as he thought,
and to find out mitem damnationem, a more mild and easy damnation, more fit, as he Thought,
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(31) sermon (DIV2)
778
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for the tendernesse and innocency of Infants.
for the tenderness and innocency of Infants.
p-acp dt n1 cc n1 pp-f n2.
(31) sermon (DIV2)
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Now this was but an error in speculation, the error of devout and pious men, who in honour to the Author of the Sacraments, made them more binding and necessAry then they were;
Now this was but an error in speculation, the error of devout and pious men, who in honour to the Author of the Sacraments, made them more binding and necessAry then they were;
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(31) sermon (DIV2)
779
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and we may learn thus much by this over-great esteem the first and best Christians, and the most learned amongst them, had of them;
and we may Learn thus much by this overgreat esteem the First and best Christians, and the most learned among them, had of them;
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(31) sermon (DIV2)
779
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12685
that there is more certainly due, then hath been given in these latter times, by men who have learnt to despise all Learning,
that there is more Certainly due, then hath been given in these latter times, by men who have learned to despise all Learning,
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(31) sermon (DIV2)
779
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12686
and whose great devotion it is to quarrell and cry down all Devotion:
and whose great devotion it is to quarrel and cry down all Devotion:
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(31) sermon (DIV2)
779
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who can find no way to gain the reputation of Wisdome, but by the fierce and loud impugning of that which hath been practiced and commended to succeeding Ages by the wisest in their Generation;
who can find no Way to gain the reputation of Wisdom, but by the fierce and loud impugning of that which hath been practiced and commended to succeeding Ages by the Wisest in their Generation;
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(31) sermon (DIV2)
779
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by men who first cry down the Determinations of the Church, and then in a scornfull and profane pride and animosity deny there is any such Collection,
by men who First cry down the Determinations of the Church, and then in a scornful and profane pride and animosity deny there is any such Collection,
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(31) sermon (DIV2)
779
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12689
or Body, as a Church at all. But our Errors in Practice are more dangerous, more spreading, more universall.
or Body, as a Church At all. But our Errors in Practice Are more dangerous, more spreading, more universal.
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(31) sermon (DIV2)
779
Page 474
12690
For what is our esteem of the Sacraments? more a great deale then theirs,
For what is our esteem of the Sacraments? more a great deal then theirs,
p-acp r-crq vbz po12 n1 pp-f dt n2? n1 dt j n1 cs png32,
(31) sermon (DIV2)
780
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12691
and yet lessE, because 'tis such which we should not give them, even such, which they, whom they are so bold to Censure, would have Anathematized.
and yet less, Because it's such which we should not give them, even such, which they, whom they Are so bold to Censure, would have Anathematized.
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(31) sermon (DIV2)
780
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We Think, or Act as if we did, that the Water of Baptisme doth clense us,
We Think, or Act as if we did, that the Water of Baptism does cleanse us,
pns12 vvb, cc n1 c-acp cs pns12 vdd, cst dt n1 pp-f n1 vdz vvi pno12,
(31) sermon (DIV2)
780
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12693
though we make our selves more Leopards, fuller of spots then before:
though we make our selves more Leopards, fuller of spots then before:
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(31) sermon (DIV2)
780
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12694
That the Bread in the Eucharist will nourish us up to eternall life, though we feed on husks in all the remainder of our dayes.
That the Bred in the Eucharist will nourish us up to Eternal life, though we feed on husks in all the remainder of our days.
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(31) sermon (DIV2)
780
Page 475
12695
We baptize our children, and promise and voew for them, and then instill those thriving and worldly principles into them, which null and cancell the vow we made at the Font:
We baptise our children, and promise and voew for them, and then instill those thriving and worldly principles into them, which null and cancel the Voelli we made At the Font:
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(31) sermon (DIV2)
780
Page 475
12696
hither we bring them to renounce the world, and at home teach them to love it.
hither we bring them to renounce the world, and At home teach them to love it.
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(31) sermon (DIV2)
780
Page 475
12697
And for the Lords Supper, what is commonly our preparation? A Sermon, a few houres of meditation, a seeming farewell to our common affaires, a faint heaving at the heart that will not be lifted up, a sad and demure countenance at the time;
And for the lords Supper, what is commonly our preparation? A Sermon, a few hours of meditation, a seeming farewell to our Common affairs, a faint heaving At the heart that will not be lifted up, a sad and demure countenance At the time;
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(31) sermon (DIV2)
780
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12698
and the next day, nay before the next day this mist is shaken off, and we are ready to give Mammon a salute,
and the next day, nay before the next day this missed is shaken off, and we Are ready to give Mammon a salute,
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(31) sermon (DIV2)
780
Page 475
12699
and a cheerfull countenance, the world our service, to drudge and toyle as that shall lead us, to rayle as loud, to revenge as maliciously, to wanton it as sportfully, to cheat as kindly as ever we did long before,
and a cheerful countenance, the world our service, to drudge and toil as that shall led us, to rail as loud, to revenge as maliciously, to wanton it as sportfully, to cheat as kindly as ever we did long before,
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(31) sermon (DIV2)
780
Page 475
12700
when we never so much as thought of a Sacrament.
when we never so much as Thought of a Sacrament.
c-crq pns12 av-x av av-d c-acp vvd pp-f dt n1.
(31) sermon (DIV2)
780
Page 475
12701
And shall we now place all Religion, nay any Religion in this? or call that good, that absolutely good and necessary,
And shall we now place all Religion, nay any Religion in this? or call that good, that absolutely good and necessary,
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(31) sermon (DIV2)
780
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12702
for which we are the worse, absolutely the worse every day? Well may God ask the question, Will he be pleased with this? Well may he by one Prophet ask, who hath required it? and by another instruct us,
for which we Are the Worse, absolutely the Worse every day? Well may God ask the question, Will he be pleased with this? Well may he by one Prophet ask, who hath required it? and by Another instruct us,
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(31) sermon (DIV2)
780
Page 475
12703
and shew us yet a more excellent way. It was not the error of the Jew alone to forget true and inward sanctity,
and show us yet a more excellent Way. It was not the error of the Jew alone to forget true and inward sanctity,
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(31) sermon (DIV2)
780
Page 475
12704
and to trust upon outward worship and formality;
and to trust upon outward worship and formality;
cc pc-acp vvi p-acp j n1 cc n1;
(31) sermon (DIV2)
781
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12705
but sad experience hath taught us, that the same error which misled the Jew under his weak and beggerly Elements, hath in the fulnesse of time found admittance and harbour in the breasts of Christians uneer that perfect Law of Liberty, in which the grace of God hath appeared unto all men.
but sad experience hath taught us, that the same error which misled the Jew under his weak and beggarly Elements, hath in the fullness of time found admittance and harbour in the breasts of Christians uneer that perfect Law of Liberty, in which the grace of God hath appeared unto all men.
cc-acp j n1 vhz vvn pno12, cst dt d n1 r-crq vvd dt np1 p-acp po31 j cc j n2, vhz p-acp dt n1 pp-f n1 vvd n1 cc n1 p-acp dt n2 pp-f np1 n1 cst j n1 pp-f n1, p-acp r-crq dt n1 pp-f np1 vhz vvn p-acp d n2.
(31) sermon (DIV2)
781
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12706
I am unwilling to make the parallel;
I am unwilling to make the parallel;
pns11 vbm j pc-acp vvi dt n1;
(31) sermon (DIV2)
781
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12878
the soul being as the matter, and this Good here, that is piety and religion, the form;
the soul being as the matter, and this Good Here, that is piety and Religion, the from;
dt n1 vbg p-acp dt n1, cc d j av, cst vbz n1 cc n1, dt n1;
(32) sermon (DIV2)
793
Page 483
12707
it carries with it some probability that some of them had that grosse conceit of God, that he fed on the flesh of bulls,
it carries with it Some probability that Some of them had that gross conceit of God, that he fed on the Flesh of Bulls,
pn31 vvz p-acp pn31 d n1 cst d pp-f pno32 vhd d j n1 pp-f np1, cst pns31 vvd p-acp dt n1 pp-f n2,
(31) sermon (DIV2)
781
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12708
and drunk the blood of goates;
and drunk the blood of Goats;
cc vvn dt n1 pp-f n2;
(31) sermon (DIV2)
781
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12709
for God himself stands up and denies it in the fiftieth Psalme, will I eat the flesh of bulls,
for God himself Stands up and Denies it in the fiftieth Psalm, will I eat the Flesh of Bulls,
p-acp np1 px31 vvz a-acp cc vvz pn31 p-acp dt ord n1, vmb pns11 vvi dt n1 pp-f n2,
(31) sermon (DIV2)
781
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12710
and drink the blood of goates? If I be hungry, I will not tell thee: and drink the blood of Goats? If I be hungry, I will not tell thee:
cc vvi dt n1 pp-f n2? cs pns11 vbb j, pns11 vmb xx vvi pno21:
(31) sermon (DIV2)
781
Page 475
12711
if there were not such conceit, why doth God thus expostulate? And is there no symptome, no indication of this disease in us? do we not believe that God delights in these pageants and formalities? That he better likes the devotion of the ear,
if there were not such conceit, why does God thus expostulate? And is there no Symptom, no indication of this disease in us? do we not believe that God delights in these pageants and formalities? That he better likes the devotion of the ear,
cs pc-acp vbdr xx d n1, q-crq vdz np1 av vvi? cc vbz pc-acp dx n1, dx n1 pp-f d n1 p-acp pno12? vdb pns12 xx vvi cst np1 vvz p-acp d n2 cc n2? cst pns31 av-jc vvz dt n1 pp-f dt n1,
(31) sermon (DIV2)
781
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12712
then of the heart? do we not measure out our devotion rather by the many Sermons which we have heard,
then of the heart? do we not measure out our devotion rather by the many Sermons which we have herd,
av pp-f dt n1? vdb pns12 xx vvi av po12 n1 av-c p-acp dt d n2 r-crq pns12 vhb vvn,
(31) sermon (DIV2)
781
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12713
then the many almes we have given? or which is better, the many evill thoughts which we have stifled, the many unruly desires we have supprest, the many passions we have subdued, the many temptations which we have conquered? Hath not this been our Arithmetick, to cast uup our accounts, not by the many good deeds we have done, which may stand for figures or numbers;
then the many alms we have given? or which is better, the many evil thoughts which we have stifled, the many unruly Desires we have suppressed, the many passion we have subdued, the many temptations which we have conquered? Hath not this been our Arithmetic, to cast uup our accounts, not by the many good Deeds we have done, which may stand for figures or numbers;
cs dt d n2 pns12 vhb vvn? cc r-crq vbz av-jc, dt d j-jn n2 r-crq pns12 vhb vvn, dt d j n2 pns12 vhb vvn, dt d n2 pns12 vhb vvn, dt d n2 r-crq pns12 vhb vvn? vhz xx d vbn po12 n1, pc-acp vvi vvi po12 n2, xx p-acp dt d j n2 pns12 vhb vdn, r-crq vmb vvi p-acp n2 cc n2;
(31) sermon (DIV2)
781
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12714
but by the many reproches we have given to the times, the many bitter Censures we have past upon men better then our selves;
but by the many Reproaches we have given to the times, the many bitter Censures we have passed upon men better then our selves;
cc-acp p-acp dt d n2 pns12 vhb vvn p-acp dt n2, dt d j n2 pns12 vhb vvn p-acp n2 jc cs po12 n2;
(31) sermon (DIV2)
781
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12715
the many Sermons we have heard, which many times (God knowes) are no better then Cyphers,
the many Sermons we have herd, which many times (God knows) Are no better then Ciphers,
dt d n2 pns12 vhb vvn, r-crq d n2 (np1 vvz) vbr dx jc cs n2,
(31) sermon (DIV2)
781
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12716
and by themselves signifie no more? Do we not please our selves with these thoughts,
and by themselves signify no more? Do we not please our selves with these thoughts,
cc p-acp px32 vvi av-dx dc? vdb pns12 xx vvi po12 n2 p-acp d n2,
(31) sermon (DIV2)
781
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12717
and lift our selves up into the third heaven? Do we not think, that God is well pleased with these thoughts? Do we not believe they are sacrifices of a sweet-smelling favour unto him? And what is this lesse,
and lift our selves up into the third heaven? Do we not think, that God is well pleased with these thoughts? Do we not believe they Are Sacrifices of a sweet-smelling favour unto him? And what is this less,
cc vvb po12 n2 a-acp p-acp dt ord n1? vdb pns12 xx vvi, cst np1 vbz av vvn p-acp d n2? vdb pns12 xx vvi pns32 vbr n2 pp-f dt j n1 p-acp pno31? cc q-crq vbz d dc,
(31) sermon (DIV2)
781
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12718
then to think that God will eat the flesh of bulls, and drink the blood of goates? nay may it not seeme far worse, to think that God is fed and delighted with our formalities, which are but lyes,
then to think that God will eat the Flesh of Bulls, and drink the blood of Goats? nay may it not seem Far Worse, to think that God is fed and delighted with our formalities, which Are but lies,
cs pc-acp vvi cst np1 vmb vvi dt n1 pp-f n2, cc vvi dt n1 pp-f n2? uh-x vmb pn31 xx vvi av-j av-jc, pc-acp vvi cst np1 vbz vvn cc vvn p-acp po12 n2, r-crq vbr cc-acp n2,
(31) sermon (DIV2)
781
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12719
and that he is in love with our hypocrisie? I may be bold to say,
and that he is in love with our hypocrisy? I may be bold to say,
cc cst pns31 vbz p-acp n1 p-acp po12 n1? pns11 vmb vbi j pc-acp vvi,
(31) sermon (DIV2)
781
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12720
as grosse an error and as opposite to the wisdome of God, as the other.
as gross an error and as opposite to the Wisdom of God, as the other.
c-acp j dt n1 cc p-acp j-jn p-acp dt n1 pp-f np1, c-acp dt n-jn.
(31) sermon (DIV2)
781
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12721
It is truely said, multa non illicita vitiat animus, That the mind and intention of man may draw an obliquity on those actions which in themselves are lawfull;
It is truly said, Multa non illicita vitiat animus, That the mind and intention of man may draw an obliquity on those actions which in themselves Are lawful;
pn31 vbz av-j vvn, fw-la fw-fr fw-la fw-la n1, cst dt n1 cc n1 pp-f n1 vmb vvi dt n1 p-acp d n2 r-crq p-acp px32 vbr j;
(31) sermon (DIV2)
781
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12722
nay multa mandata vitiat, It may make that unlawfull, which is commanded. O! 'tis a fearefull thing to fall into the hands of the living God;
nay Multa Commandments vitiat, It may make that unlawful, which is commanded. OH! it's a fearful thing to fallen into the hands of the living God;
uh fw-la fw-la fw-la, pn31 vmb vvi d j, r-crq vbz vvn. uh pn31|vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg n1;
(31) sermon (DIV2)
781
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12723
but how fearefull is it to have his hand fall upon us, when we stan dat his Altar? to see him frown and hear him thunder, when we worship him;
but how fearful is it to have his hand fallen upon us, when we stan that his Altar? to see him frown and hear him thunder, when we worship him;
cc-acp c-crq j vbz pn31 pc-acp vhi po31 n1 vvi p-acp pno12, c-crq pns12 fw-mi cst po31 n1? pc-acp vvi pno31 vvi cc vvi pno31 n1, c-crq pns12 vvb pno31;
(31) sermon (DIV2)
781
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12917
every student is not a great clerk;
every student is not a great clerk;
d n1 vbz xx dt j n1;
(32) sermon (DIV2)
795
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12724
in anger to question us, when we are doing our duty? What a dart would it be to pierce our soules through and through,
in anger to question us, when we Are doing our duty? What a dart would it be to pierce our Souls through and through,
p-acp n1 pc-acp vvi pno12, c-crq pns12 vbr vdg po12 n1? q-crq dt n1 vmd pn31 vbi pc-acp vvi po12 n2 p-acp cc a-acp,
(31) sermon (DIV2)
781
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12725
if God should now send a Prophet to us, to tell us, That our frequenting the Church,
if God should now send a Prophet to us, to tell us, That our frequenting the Church,
cs np1 vmd av vvi dt n1 p-acp pno12, pc-acp vvi pno12, cst po12 vvg dt n1,
(31) sermon (DIV2)
781
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12726
and comming to his Table, are distastfull to him;
and coming to his Table, Are distasteful to him;
cc vvg p-acp po31 n1, vbr j p-acp pno31;
(31) sermon (DIV2)
781
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12727
That our fasts are not such as he hath chosen, and that he hates them as much as he doth our oppression and cruelty, to which they may be as the prologue;
That our fasts Are not such as he hath chosen, and that he hates them as much as he does our oppression and cruelty, to which they may be as the prologue;
d po12 n2 vbr xx d c-acp pns31 vhz vvn, cc cst pns31 vvz pno32 p-acp d c-acp pns31 vdz po12 n1 cc n1, p-acp r-crq pns32 vmb vbi p-acp dt n1;
(31) sermon (DIV2)
781
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12728
that he will have none of the one, because he will have none of the other? and yet if we terminate Religion in these outward formalities,
that he will have none of the one, Because he will have none of the other? and yet if we terminate Religion in these outward formalities,
cst pns31 vmb vhi pix pp-f dt crd, c-acp pns31 vmb vhi pix pp-f dt j-jn? cc av cs pns12 vvi n1 p-acp d j n2,
(31) sermon (DIV2)
781
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12729
or make them waite upon our lusts, to bring them with more smoothnesse, with more state and pomp,
or make them wait upon our Lustiest, to bring them with more smoothness, with more state and pomp,
cc vvi pno32 vvi p-acp po12 n2, pc-acp vvi pno32 p-acp dc n1, p-acp dc n1 cc n1,
(31) sermon (DIV2)
781
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12730
and applause to their end, to that which they look so earnestly upon;
and applause to their end, to that which they look so earnestly upon;
cc n1 p-acp po32 n1, p-acp cst r-crq pns32 vvb av av-j p-acp;
(31) sermon (DIV2)
781
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12731
if we thus appear before him, he that shall tell us as much of our hearing,
if we thus appear before him, he that shall tell us as much of our hearing,
cs pns12 av vvi p-acp pno31, pns31 cst vmb vvi pno12 p-acp d pp-f po12 n-vvg,
(31) sermon (DIV2)
781
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12732
and fasting, and frequenting the Church, shall be as a true Prophet as Micah the Morasthite was. And now to conclude;
and fasting, and frequenting the Church, shall be as a true Prophet as micah the Morasthite was. And now to conclude;
cc vvg, cc vvg dt n1, vmb vbi p-acp dt j n1 p-acp np1 dt n1 vbds. cc av pc-acp vvi;
(31) sermon (DIV2)
781
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12733
If you ask me, wherewith shall you come before the Lord, and bowe your selves before the most High? Look further into the Text,
If you ask me, wherewith shall you come before the Lord, and bow your selves before the most High? Look further into the Text,
cs pn22 vvb pno11, c-crq vmb pn22 vvi p-acp dt n1, cc vvi po22 n2 p-acp dt av-ds j? vvb av-jc p-acp dt n1,
(31) sermon (DIV2)
782
Page 476
12734
and there you have a full and compleat directory; Do Justly, Love Mercy, and walk humbly with your God;
and there you have a full and complete directory; Do Justly, Love Mercy, and walk humbly with your God;
cc a-acp pn22 vhb dt j cc j n1; vdb av-j, vvb n1, cc vvi av-j p-acp po22 n1;
(31) sermon (DIV2)
782
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12735
with these you may approach his Courts, and appeare at his Altar.
with these you may approach his Courts, and appear At his Altar.
p-acp d pn22 vmb vvi po31 n2, cc vvi p-acp po31 n1.
(31) sermon (DIV2)
782
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12736
In aram dei Justitia imponitur, saith Lactantius, Justice, and mercy, and sincerity are the best and fittest sacrifices for the Altar of God, which is the heart of man; In aram dei Justitia imponitur, Says Lactantius, justice, and mercy, and sincerity Are the best and Fittest Sacrifices for the Altar of God, which is the heart of man;
p-acp fw-la fw-la fw-la fw-la, vvz np1, n1, cc n1, cc n1 vbr dt js cc js n2 p-acp dt n1 pp-f np1, r-crq vbz dt n1 pp-f n1;
(31) sermon (DIV2)
782
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12737
an Altar, that must not be polluted with blood:
an Altar, that must not be polluted with blood:
dt n1, cst vmb xx vbi vvn p-acp n1:
(31) sermon (DIV2)
782
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12738
Hoc qui exhibet, toties sacrificat, quoties bonum aliquid aut pium facit, The man that is just and mercifull doth sacrifice,Hoc qui exhibet, Twice sacrificat, How often bonum Aliquid Or pium facit, The man that is just and merciful does sacrifice,
fw-la fw-la fw-la, n2 fw-la, n2 fw-la j fw-la fw-la fw-la, dt n1 cst vbz j cc j vdz vvi,
(31) sermon (DIV2)
782
Page 477
12739
as oft as he doth any just and mercifull act. Come then and appeare before him, and offer up these;
as oft as he does any just and merciful act. Come then and appear before him, and offer up these;
c-acp av c-acp pns31 vdz d j cc j n1. np1 av cc vvi p-acp pno31, cc vvb a-acp d;
(31) sermon (DIV2)
782
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12740
nor need you feare that ridiculous and ungodly imputation, which presents you to the world under the name of meere morall men: Beare it as your Crown of Rejoycing;
nor need you Fear that ridiculous and ungodly imputation, which presents you to the world under the name of mere moral men: Bear it as your Crown of Rejoicing;
ccx vvb pn22 vvb d j cc j n1, r-crq vvz pn22 p-acp dt n1 p-acp dt n1 pp-f j j n2: vvb pn31 p-acp po22 n1 pp-f vvg;
(31) sermon (DIV2)
782
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12741
It is stigma Jesus Christi, a mark of Christ Jesus;
It is stigma jesus Christ, a mark of christ jesus;
pn31 vbz n1 np1 np1, dt n1 pp-f np1 np1;
(31) sermon (DIV2)
782
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12742
and none will lay it upon you as a defect, but they who are not patient of any losse but of their honesty:
and none will lay it upon you as a defect, but they who Are not patient of any loss but of their honesty:
cc pix vmb vvi pn31 p-acp pn22 p-acp dt n1, cc-acp pns32 r-crq vbr xx j pp-f d n1 cc-acp pp-f po32 n1:
(31) sermon (DIV2)
782
Page 477
12743
who have learnt an art to joyne together in one the Saint and the deceiver;
who have learned an art to join together in one the Saint and the deceiver;
r-crq vhb vvn dt n1 pc-acp vvi av p-acp crd dt n1 cc dt n1;
(31) sermon (DIV2)
782
Page 477
12744
who can draw down heave to them with a thought, and yet supplant, and overreath their brother as cunningly as the devil doth them.
who can draw down heave to them with a Thought, and yet supplant, and overreath their brother as cunningly as the Devil does them.
r-crq vmb vvi a-acp vvi p-acp pno32 p-acp dt n1, cc av vvi, cc vvi po32 n1 c-acp av-jn c-acp dt n1 vdz pno32.
(31) sermon (DIV2)
782
Page 477
12940
finds a place in his breast, whose hand is ready to suppresse it;
finds a place in his breast, whose hand is ready to suppress it;
vvz dt n1 p-acp po31 n1, rg-crq n1 vbz j pc-acp vvi pn31;
(32) sermon (DIV2)
796
Page 485
12745
Bonus vir Caius Seius, Caius Seius is a good man; his onely fault is that he is a Christian, would the heathen say; Bonus vir Caius Seius, Caius Seius is a good man; his only fault is that he is a Christian, would the heathen say;
fw-la fw-la np1 np1, np1 np1 vbz dt j n1; po31 j n1 vbz cst pns31 vbz dt njp, vmd dt j-jn vvb;
(31) sermon (DIV2)
782
Page 477
12746
He is a good morall man, but he is not of the Elect, that is, one of our Faction, saith one Christian of another.
He is a good moral man, but he is not of the Elect, that is, one of our Faction, Says one Christian of Another.
pns31 vbz dt j j n1, p-acp pns31 vbz xx pp-f dt n1, cst vbz, crd pp-f po12 n1, vvz crd np1 pp-f n-jn.
(31) sermon (DIV2)
782
Page 477
12747
I much wonder, how long a good morall man hath been such a monster.
I much wonder, how long a good moral man hath been such a monster.
pns11 av-d vvb, c-crq av-j dt j j n1 vhz vbn d dt n1.
(31) sermon (DIV2)
782
Page 477
12748
What is the decalogue, but an abridgement of morality? what is Christs Sermon on the mount,
What is the decalogue, but an abridgement of morality? what is Christ Sermon on the mount,
q-crq vbz dt n1, cc-acp dt n1 pp-f n1? q-crq vbz npg1 n1 p-acp dt n1,
(31) sermon (DIV2)
782
Page 477
12749
but an improvement of that? and shall civil and honest conversation be the marke of a reprobate? Shall nature bring forth a Regulus, a Cato, a Fabricius, Just and Honest men,
but an improvement of that? and shall civil and honest Conversation be the mark of a Reprobate? Shall nature bring forth a Regulus, a Cato, a Fabricius, Just and Honest men,
cc-acp dt n1 pp-f d? cc vmb j cc j n1 vbb dt n1 pp-f dt n-jn? vmb n1 vvi av dt np1, dt np1, dt np1, j cc j n2,
(31) sermon (DIV2)
782
Page 477
12750
and shall Grace and the Gospel of Christ bring forth nothing but zanies, but plaiers and actors of Religion,
and shall Grace and the Gospel of christ bring forth nothing but zanies, but players and actors of Religion,
cc vmb vvi cc dt n1 pp-f np1 vvb av pix cc-acp n2, cc-acp n2 cc n2 pp-f n1,
(31) sermon (DIV2)
782
Page 477
12751
but Pharisees and hypocrites? or was the new creature, the Christian, raised up to thrust the morall man out of the world? Must all be election and regeneration? Must all Religion be carried along in phrases and words, and noise;
but Pharisees and Hypocrites? or was the new creature, the Christian, raised up to thrust the moral man out of the world? Must all be election and regeneration? Must all Religion be carried along in phrases and words, and noise;
cc-acp np1 cc n2? cc vbds dt j n1, dt njp, vvd a-acp pc-acp vvi dt j n1 av pp-f dt n1? vmb d vbi n1 cc n1? vmb d n1 vbi vvn a-acp p-acp n2 cc n2, cc n1;
(31) sermon (DIV2)
782
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12752
and must Justice and Mercy be exposed as monsters, and flung out into a land of oblivion? Or how can they be elect and regenerate, who are not just and mercifull? No:
and must justice and Mercy be exposed as monsters, and flung out into a land of oblivion? Or how can they be elect and regenerate, who Are not just and merciful? No:
cc vmb n1 cc n1 vbb vvn p-acp n2, cc vvd av p-acp dt n1 pp-f n1? cc q-crq vmb pns32 vbb j cc vvn, r-crq vbr xx j cc j? uh-dx:
(31) sermon (DIV2)
782
Page 477
12753
the morall man that keeps the commandments is not far from the kingdome of God;
the moral man that keeps the Commandments is not Far from the Kingdom of God;
dt j n1 cst vvz dt n2 vbz xx av-j p-acp dt n1 pp-f np1;
(31) sermon (DIV2)
782
Page 477
12754
and he that is a Christian, and builds up his morality, Justice and Mercy, upon his faith in Christ;
and he that is a Christian, and builds up his morality, justice and Mercy, upon his faith in christ;
cc pns31 cst vbz dt njp, cc vvz a-acp po31 n1, n1 cc n1, p-acp po31 n1 p-acp np1;
(31) sermon (DIV2)
782
Page 477
12755
he that keeps a good conscience, and doth to others what he would that others should do unto him, shall enter in and have a mansion there,
he that keeps a good conscience, and does to Others what he would that Others should do unto him, shall enter in and have a mansion there,
pns31 cst vvz dt j n1, cc vdz p-acp n2-jn r-crq pns31 vmd d n2-jn vmd vdi p-acp pno31, vmb vvi p-acp cc vhb dt n1 a-acp,
(31) sermon (DIV2)
782
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12756
when these speculative and Seraphick Hypocrites, who decree for God, and preordain there a place for themselves, shall be shut out of doores.
when these speculative and Seraphic Hypocrites, who Decree for God, and preordain there a place for themselves, shall be shut out of doors.
c-crq d j cc j n2, r-crq n1 p-acp np1, cc vvb a-acp dt n1 p-acp px32, vmb vbi vvn av pp-f n2.
(31) sermon (DIV2)
782
Page 477
12757
Come then and appeare before him with these, with Innocence, and Integrity, and Mercifulnesse Wash your hands in Innocency, and compasse his Altar.
Come then and appear before him with these, with Innocence, and Integrity, and Mercifulness Wash your hands in Innocency, and compass his Altar.
vvb av cc vvi p-acp pno31 p-acp d, p-acp n1, cc n1, cc n1 vvb po22 n2 p-acp n1, cc vvi po31 n1.
(31) sermon (DIV2)
783
Page 477
12758
For Christ hath made us Priests unto his Father, Rev. 1.6. there is our Ordination: To offer up spirituall sacrifice, 1 Pet. 2.5. there is our duty and performance:
For christ hath made us Priests unto his Father, Rev. 1.6. there is our Ordination: To offer up spiritual sacrifice, 1 Pet. 2.5. there is our duty and performance:
p-acp np1 vhz vvn pno12 n2 p-acp po31 n1, n1 crd. pc-acp vbz po12 n1: pc-acp vvi a-acp j n1, crd np1 crd. pc-acp vbz po12 n1 cc n1:
(31) sermon (DIV2)
783
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12759
By Jesus Christ, there is our seale to make good and sure our acceptance. Chrysostome, besides that great Sacrifice of the Crosse, hath found out many more;By jesus christ, there is our seal to make good and sure our acceptance. Chrysostom, beside that great Sacrifice of the Cross, hath found out many more;
p-acp np1 np1, a-acp vbz po12 n1 pc-acp vvi j cc av-j po12 n1. np1, p-acp cst j n1 pp-f dt n1, vhz vvn av d dc;
(31) sermon (DIV2)
783
Page 477
12760
Martyrdome, Prayer, Justice, Almes, Praise, Compunction and Humility; Martyrdom, Prayer, justice, Alms, Praise, Compunction and Humility;
n1, n1, n1, n2, vvb, n1 cc n1;
(31) sermon (DIV2)
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and he brings into the preaching of the World, which all make NONLATINALPHABET, saith Basil, a most magnificent and precious sacrifice.
and he brings into the preaching of the World, which all make, Says Basil, a most magnificent and precious sacrifice.
cc pns31 vvz p-acp dt vvg pp-f dt n1, r-crq d vvb, vvz np1, dt av-ds j cc j n1.
(31) sermon (DIV2)
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We need not cull out any more then these in the Text;
We need not cull out any more then these in the Text;
pns12 vvb xx vvi av d dc cs d p-acp dt n1;
(31) sermon (DIV2)
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for in offering up these, we shall find the true nature and reason of a Sacrifice observed.
for in offering up these, we shall find the true nature and reason of a Sacrifice observed.
c-acp p-acp vvg a-acp d, pns12 vmb vvi dt j n1 cc n1 pp-f dt n1 vvn.
(31) sermon (DIV2)
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For to make any thing a true Sacrifice, there must be a plain and expressed change of the thing that is offered.
For to make any thing a true Sacrifice, there must be a plain and expressed change of the thing that is offered.
p-acp pc-acp vvi d n1 dt j n1, pc-acp vmb vbi dt j cc j-vvn n1 pp-f dt n1 cst vbz vvn.
(31) sermon (DIV2)
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It was a Bull or a Ram, but it is set apart and consecrate to God;
It was a Bull or a Ram, but it is Set apart and consecrate to God;
pn31 vbds dt n1 cc dt n1, cc-acp pn31 vbz vvn av cc vvi p-acp np1;
(31) sermon (DIV2)
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and it is a Sacrifice, and must be slain.
and it is a Sacrifice, and must be slave.
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(31) sermon (DIV2)
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And this is remarkable in all these, in which though no Death befall us, (as in the Beast offered in Sacrifice) but that Death (which is our Life) our death to sin;
And this is remarkable in all these, in which though no Death befall us, (as in the Beast offered in Sacrifice) but that Death (which is our Life) our death to since;
cc d vbz j p-acp d d, p-acp r-crq cs dx n1 vvb pno12, (c-acp p-acp dt n1 vvd p-acp n1) cc-acp cst n1 (r-crq vbz po12 n1) po12 n1 p-acp n1;
(31) sermon (DIV2)
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yet a change there is, which being made to the honour of Gods Majesty, is very pleasing and acceptable in his sight.
yet a change there is, which being made to the honour of God's Majesty, is very pleasing and acceptable in his sighed.
av dt n1 pc-acp vbz, r-crq vbg vvn p-acp dt n1 pp-f npg1 n1, vbz av vvg cc j p-acp po31 n1.
(31) sermon (DIV2)
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When we doe justly, we have slain the Beast, the worst part of us, our love of the world, our filthy lusts, our covetousnesse and ambition, which are the life and soul of fraud,
When we do justly, we have slave the Beast, the worst part of us, our love of the world, our filthy Lustiest, our covetousness and ambition, which Are the life and soul of fraud,
c-crq pns12 vdb av-j, pns12 vhb vvn dt n1, dt js n1 pp-f pno12, po12 n1 pp-f dt n1, po12 j n2, po12 n1 cc n1, r-crq vbr dt n1 cc n1 pp-f n1,
(31) sermon (DIV2)
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and violence, and oppression, by which they live, and move, and have their being. When we offer up our Goods, there is a change;
and violence, and oppression, by which they live, and move, and have their being. When we offer up our Goods, there is a change;
cc n1, cc n1, p-acp r-crq pns32 vvb, cc vvi, cc vhb po32 vbg. c-crq pns12 vvb a-acp po12 n2-j, pc-acp vbz dt n1;
(31) sermon (DIV2)
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For how strong is our affection to them? how do we adore them as Gods? are they not in common esteeme as our life and blood? and do we not as willingly part with our breath as with our wealth? Now he that doth good and distribute, he that scatters his wealth, poures forth his very blood;
For how strong is our affection to them? how do we adore them as God's? Are they not in Common esteem as our life and blood? and do we not as willingly part with our breath as with our wealth? Now he that does good and distribute, he that scatters his wealth, pours forth his very blood;
c-acp c-crq j vbz po12 n1 p-acp pno32? q-crq vdb pns12 vvb pno32 c-acp n2? vbr pns32 xx p-acp j n1 p-acp po12 n1 cc n1? cc vdb pns12 xx p-acp av-j n1 p-acp po12 n1 c-acp p-acp po12 n1? av pns31 cst vdz j cc vvi, pns31 cst vvz po31 n1, vvz av po31 j n1;
(31) sermon (DIV2)
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binds the sacrifice with cords to the horns of the Altar, lets out all worldly desires with his wealth,
binds the sacrifice with cords to the horns of the Altar, lets out all worldly Desires with his wealth,
vvz dt n1 p-acp n2 p-acp dt n2 pp-f dt n1, vvb|pno12 av d j n2 p-acp po31 n1,
(31) sermon (DIV2)
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and hath slain that sacrifice, saith Saint Paul, with which God is well pleased. And last of all, Humility wasts and consumes us to nothing;
and hath slave that sacrifice, Says Saint Paul, with which God is well pleased. And last of all, Humility wasts and consumes us to nothing;
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(31) sermon (DIV2)
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makes us an Holocaust, a whole burnt-offering, Nothing in our selves, nothing in respect of God;
makes us an Holocaust, a Whole Burnt-offering, Nothing in our selves, nothing in respect of God;
vvz pno12 dt vvb, dt j-jn j, pix p-acp po12 n2, pix p-acp n1 pp-f np1;
(31) sermon (DIV2)
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and in htis our Exinanition, exalts all the graces of God in us, fills us with life and glory, with high apprehensions, with lively anticipations of that which is not seen,
and in htis our Exinanition, exalts all the graces of God in us, fills us with life and glory, with high apprehensions, with lively anticipations of that which is not seen,
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(31) sermon (DIV2)
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but laid up for us in the Treasuries of heaven.
but laid up for us in the Treasuries of heaven.
cc-acp vvd a-acp p-acp pno12 p-acp dt n2 pp-f n1.
(31) sermon (DIV2)
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These are the Good mans sacrifice, and they naturally flow from this Good which is here shewed in the Text,
These Are the Good men sacrifice, and they naturally flow from this Good which is Here showed in the Text,
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(31) sermon (DIV2)
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and are the parts of it. These were from the beginning and shall never be abolisht;
and Are the parts of it. These were from the beginning and shall never be abolished;
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(31) sermon (DIV2)
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and if we offer up these, we shall never be questioned, nor askt, will God be pleased with these? for he is pleased onely with these,
and if we offer up these, we shall never be questioned, nor asked, will God be pleased with these? for he is pleased only with these,
cc cs pns12 vvb a-acp d, pns12 vmb av-x vbi vvn, ccx vvd, vmb np1 vbi vvn p-acp d? c-acp pns31 vbz vvn av-j p-acp d,
(31) sermon (DIV2)
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and for these, with whatsoever we offer;
and for these, with whatsoever we offer;
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(31) sermon (DIV2)
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and he will love us for them, and accept us in him, who to sanctifie and present these, offered himself an offering, a sacrifice of a sweet-smelling savour;
and he will love us for them, and accept us in him, who to sanctify and present these, offered himself an offering, a sacrifice of a sweet-smelling savour;
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(31) sermon (DIV2)
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even Jesus Christ the righteous, who is a Priest for ever after the order of Melchizedeck.
even jesus christ the righteous, who is a Priest for ever After the order of Melchizedeck.
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(31) sermon (DIV2)
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but in this dresse and state;
but in this dress and state;
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(32) sermon (DIV2)
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Thus have we taken a view of this Good which is shewen in the Text, as it stands in opposition with the Sacrifices of the Law, and outward formality;
Thus have we taken a view of this Good which is shown in the Text, as it Stands in opposition with the Sacrifices of the Law, and outward formality;
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(31) sermon (DIV2)
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and now the vail is drawn, we shall present it in its full beauty and perfection in our next.
and now the Vail is drawn, we shall present it in its full beauty and perfection in our next.
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(31) sermon (DIV2)
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE The Two and Twentieth SERMON. PART II. MICAH 6.8. He hath shewed thee, O man, what is good;
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE The Two and Twentieth SERMON. PART II MICAH 6.8. He hath showed thee, Oh man, what is good;
n1 cc j n1 pp-f n2 pp-f np1 cc np1 fw-fr • … sy fw-la fw-fr zz fw-fr dt crd cc ord n1. n1 crd np1 crd. pns31 vhz vvn pno21, uh n1, r-crq vbz j;
(32) sermon (DIV2)
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and what doth the Lord require of thee, but to doe justly, and to love mercy,
and what does the Lord require of thee, but to do justly, and to love mercy,
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(32) sermon (DIV2)
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and to walk humbly with thy God?
and to walk humbly with thy God?
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(32) sermon (DIV2)
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WE have shewed you, That Piety is termed Good in it self, in opposition to Sacrifice,
WE have showed you, That Piety is termed Good in it self, in opposition to Sacrifice,
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(32) sermon (DIV2)
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and the ceremonies of the law, which were but ex instituto, for some reasons instituted and ordained,
and the ceremonies of the law, which were but ex instituto, for Some Reasons instituted and ordained,
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(32) sermon (DIV2)
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but in themselves were neither Good nor Evil. We might now take a view of this Good, as it stands in opposition to the things of this world, which either our Luxury,
but in themselves were neither Good nor Evil. We might now take a view of this Good, as it Stands in opposition to the things of this world, which either our Luxury,
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(32) sermon (DIV2)
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or Pride, or Covetousnesse have raised in their esteeme, and above their worth, and called Good, as the heathens consecrated their affections, their diseases, their very vices, and placed them in the number of their Gods. For Good is that which all desire, which all bowe and stoop to,
or Pride, or Covetousness have raised in their esteem, and above their worth, and called Good, as the Heathens consecrated their affections, their diseases, their very vices, and placed them in the number of their God's For Good is that which all desire, which all bow and stoop to,
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(32) sermon (DIV2)
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but yet it hath as severall shapes, as there be opinions and constitutions of men;
but yet it hath as several shapes, as there be opinions and constitutions of men;
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(32) sermon (DIV2)
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and all the mistake is in our choice, that we set up something to look upon, which is not worth a glance of our eye:
and all the mistake is in our choice, that we Set up something to look upon, which is not worth a glance of our eye:
cc d dt n1 vbz p-acp po12 n1, cst pns12 vvd a-acp pi p-acp n1 p-acp, r-crq vbz xx j dt n1 pp-f po12 n1:
(32) sermon (DIV2)
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That we call Evil, Good; and that Good, which is neither evil, nor good, but may make us so;
That we call Evil, Good; and that Good, which is neither evil, nor good, but may make us so;
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(32) sermon (DIV2)
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Good if we use it well, and Evil, if we abuse it. ( Non est bonum, quo uti malè possis, and that cannot be truely and in it self good, which we may use to an evil end, saith Seneca ) that we propose to our selves objects which are attended with danger, Good if we use it well, and Evil, if we abuse it. (Non est bonum, quo uti malè possis, and that cannot be truly and in it self good, which we may use to an evil end, Says Senecca) that we propose to our selves objects which Are attended with danger,
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(32) sermon (DIV2)
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and very often with horror, and give to them this glorious title;
and very often with horror, and give to them this glorious title;
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(32) sermon (DIV2)
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paint out of our selves some deformed strumpet, and call her a goddessE, and kisse the lips of that which wil bite like a Cockatrice.
paint out of our selves Some deformed strumpet, and call her a goddessE, and kiss the lips of that which will bite like a Cockatrice.
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(32) sermon (DIV2)
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Good we desire, and when our desires have run to that which we set up for good, we meet with nothing but evil, which shewes not it self till it be felt;
Good we desire, and when our Desires have run to that which we Set up for good, we meet with nothing but evil, which shows not it self till it be felt;
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(32) sermon (DIV2)
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we hoyse up our sailes and make towards it, and are swallowed up in that Sea as Austin calls it, of the good things of this world, which we thought mighty carry us to the end of our hope;
we hoist up our sails and make towards it, and Are swallowed up in that Sea as Austin calls it, of the good things of this world, which we Thought mighty carry us to the end of our hope;
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(32) sermon (DIV2)
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we take it for bread, and in our mouth 'tis gravell; we took it for pleasure, and when we tasted it, it was gall;
we take it for bred, and in our Mouth it's gravel; we took it for pleasure, and when we tasted it, it was Gall;
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(32) sermon (DIV2)
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we hunt after riches, as Good, and they begger us; climb to honour, and that breaks our neck;
we hunt After riches, as Good, and they beggar us; climb to honour, and that breaks our neck;
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(32) sermon (DIV2)
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and though we swallow down these good things, as the Oxe doth water, yet we are never full.
and though we swallow down these good things, as the Ox does water, yet we Are never full.
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(32) sermon (DIV2)
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Saint Hilary in his comments on the first Psalme having observed, that some there were who drew down all their interpretations of that book respectively to spirituall things and God himself,
Saint Hilary in his comments on the First Psalm having observed, that Some there were who drew down all their interpretations of that book respectively to spiritual things and God himself,
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(32) sermon (DIV2)
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because they thought it some disparagement to that book, that terrene and secular matter should so often interline it self;
Because they Thought it Some disparagement to that book, that terrene and secular matter should so often interline it self;
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(32) sermon (DIV2)
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yet passeth on them no heavier censure then this, haec corum opinio argui non potest, &c. We need not be so severe as to condemn this opinion of theirs,
yet passes on them no Heavier censure then this, haec corum opinio argui non potest, etc. We need not be so severe as to condemn this opinion of theirs,
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(32) sermon (DIV2)
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because it proceeds from a mind piously and Religiously affected;
Because it proceeds from a mind piously and Religiously affected;
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(32) sermon (DIV2)
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and it is a thing which deserves rather commendation then blame, by a favourable endeavour to strive to apply all things to him by whom all things were made.
and it is a thing which deserves rather commendation then blame, by a favourable endeavour to strive to apply all things to him by whom all things were made.
cc pn31 vbz dt n1 r-crq vvz av n1 av vvi, p-acp dt j n1 pc-acp vvi pc-acp vvi d n2 p-acp pno31 p-acp ro-crq d n2 vbdr vvn.
(32) sermon (DIV2)
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For these things are not Good, but onely go under this deputative and borrowed title: The world hath cryed them up, but the scripture hath no such name for them;
For these things Are not Good, but only go under this deputative and borrowed title: The world hath cried them up, but the scripture hath not such name for them;
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(32) sermon (DIV2)
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it is Good to praise the Lord, nay 'tis Good to be afflicted, this we read;
it is Good to praise the Lord, nay it's Good to be afflicted, this we read;
pn31 vbz j pc-acp vvi dt n1, uh-x pn31|vbz j pc-acp vbi vvn, d pns12 vvb;
(32) sermon (DIV2)
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but where do we read, It is good to be rich; It is good to be honorable;
but where do we read, It is good to be rich; It is good to be honourable;
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(32) sermon (DIV2)
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It is good to go in purple, and fare deliciously every day? we find many curses and woes sent after them,
It is good to go in purple, and fare deliciously every day? we find many curses and woes sent After them,
pn31 vbz j pc-acp vvi p-acp j-jn, cc vvb av-j d n1? pns12 vvb d n2 cc n2 vvn p-acp pno32,
(32) sermon (DIV2)
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but we never find them graced with the title of good.
but we never find them graced with the title of good.
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(32) sermon (DIV2)
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Thou hast received thy good things, faith Abraham to Dives; Good things but, Thine, such as thy lusts esteemed so; Thou hast received thy good things, faith Abraham to Dives; Good things but, Thine, such as thy Lustiest esteemed so;
pns21 vh2 vvn po21 j n2, n1 np1 p-acp vvz; j n2 p-acp, png21, d p-acp po21 n2 vvn av;
(32) sermon (DIV2)
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thy good things, and such good things, which have helpt to hurry thee to this place of torment.
thy good things, and such good things, which have helped to hurry thee to this place of torment.
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(32) sermon (DIV2)
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Good they are not, for they are so far from making a man good, that they make him him not rich:
Good they Are not, for they Are so Far from making a man good, that they make him him not rich:
j pns32 vbr xx, c-acp pns32 vbr av av-j p-acp vvg dt n1 j, cst pns32 vvb pno31 pno31 xx j:
(32) sermon (DIV2)
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Look upon Dives at his feast, and Lazarus at his gates, and which was the rich man? If I should say Lazarus, it were no Paradox,
Look upon Dives At his feast, and Lazarus At his gates, and which was the rich man? If I should say Lazarus, it were no Paradox,
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(32) sermon (DIV2)
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for Dives had nothing of a rich man but his name.
for Dives had nothing of a rich man but his name.
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(32) sermon (DIV2)
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Good then they are no tin themselves, nor can they be, but by being subservient to this Good in the Text;
Good then they Are no tin themselves, nor can they be, but by being subservient to this Good in the Text;
j av pns32 vbr dx n1 px32, ccx vmb pns32 vbi, cc-acp p-acp vbg fw-fr p-acp d j p-acp dt n1;
(32) sermon (DIV2)
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and therefore we must make another defalcation of these Temporall goods, as we did of those Sacrifices which were but temporary:
and Therefore we must make Another defalcation of these Temporal goods, as we did of those Sacrifices which were but temporary:
cc av pns12 vmb vvi j-jn n1 pp-f d j n2-j, c-acp pns12 vdd pp-f d n2 r-crq vbdr p-acp j:
(32) sermon (DIV2)
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and is that alone which maketh Saints and canonizeth Martyrs.
and is that alone which makes Saints and Canonizeth Martyrs.
cc vbz d av-j r-crq vvz n2 cc vvz n2.
(32) sermon (DIV2)
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Down must Sacrifice and down must Mammon; down must his temple and his groves, and no picture, no representation must be left of them in our minds;
Down must Sacrifice and down must Mammon; down must his temple and his groves, and no picture, no representation must be left of them in our minds;
n1 vmb vvi cc a-acp vmb np1; a-acp vmb po31 n1 cc po31 n2, cc dx n1, dx n1 vmb vbi vvn pp-f pno32 p-acp po12 n2;
(32) sermon (DIV2)
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but let us look upon Sacrifice and Formality, as shadows, and the things of this world as lesse then shadowes,
but let us look upon Sacrifice and Formality, as shadows, and the things of this world as less then shadows,
cc-acp vvb pno12 vvi p-acp n1 cc n1, c-acp n2, cc dt n2 pp-f d n1 a-acp av-dc cs n2,
(32) sermon (DIV2)
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and then upon the ruines of hypocrisie, and covetousnesse, and ambition, to build up a temple to true piety and religion,
and then upon the ruins of hypocrisy, and covetousness, and ambition, to built up a temple to true piety and Religion,
cc av p-acp dt n2 pp-f n1, cc n1, cc n1, pc-acp vvi a-acp dt n1 p-acp j n1 cc n1,
(32) sermon (DIV2)
789
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and that which is called Good here in the Text, which God by his Prophet hath laid open before our eyes:
and that which is called Good Here in the Text, which God by his Prophet hath laid open before our eyes:
cc cst r-crq vbz vvn j av p-acp dt n1, r-crq np1 p-acp po31 n1 vhz vvn j p-acp po12 n2:
(32) sermon (DIV2)
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For he hath sheed thee, O man, not Sacrifice, not the glory of the world, that's the devils shew, Math. 4. but he hath shewed thee what is good. For he hath she thee, Oh man, not Sacrifice, not the glory of the world, that's the Devils show, Math. 4. but he hath showed thee what is good.
c-acp pns31 vhz pns31 pno21, uh n1, xx n1, xx dt n1 pp-f dt n1, d|vbz dt n2 vvb, np1 crd p-acp pns31 vhz vvn pno21 q-crq vbz j.
(32) sermon (DIV2)
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And now having drawn the vaile, we may enter the Sanctum Sanctorum, the holy of holies,
And now having drawn the veil, we may enter the Sanctum Sanctorum, the holy of holies,
cc av vhg vvn dt n1, pns12 vmb vvi dt fw-la fw-la, dt j pp-f n2-jn,
(32) sermon (DIV2)
790
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and behold piety, and that which is good;
and behold piety, and that which is good;
cc vvb n1, cc cst r-crq vbz j;
(32) sermon (DIV2)
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that good, which is so in it self, reall and eternall, quod nec invitus accipis, nec invitus amittis, which thou neither receivest nor losest but when thou wilt,
that good, which is so in it self, real and Eternal, quod nec Unwillingly accipis, nec Unwillingly amittis, which thou neither receivest nor losest but when thou wilt,
cst j, r-crq vbz av p-acp pn31 n1, j cc j, fw-la fw-la fw-la fw-la, fw-la fw-la ng1, r-crq pns21 av-dx vv2 ccx vv2 p-acp c-crq pns21 vm2,
(32) sermon (DIV2)
790
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as thou mayest thy possessions, thy honors, nay thy body and life it self, which all may be taken from thee against thy will;
as thou Mayest thy possessions, thy honours, nay thy body and life it self, which all may be taken from thee against thy will;
c-acp pns21 vm2 po21 n2, po21 n2, uh po21 n1 cc n1 pn31 n1, r-crq d vmb vbi vvn p-acp pno21 p-acp po21 n1;
(32) sermon (DIV2)
790
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that good, which is a defluxion and emanation from God himself, derived and flowing from that wisdome which dwelt with him from all eternity;
that good, which is a defluxion and emanation from God himself, derived and flowing from that Wisdom which dwelled with him from all eternity;
cst j, r-crq vbz dt n1 cc n1 p-acp np1 px31, vvn cc vvg p-acp d n1 r-crq vvd p-acp pno31 p-acp d n1;
(32) sermon (DIV2)
790
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that good, which will make us good here, and raise us up to be eternall with him in the highest heavens;
that good, which will make us good Here, and raise us up to be Eternal with him in the highest heavens;
cst j, r-crq vmb vvi pno12 j av, cc vvb pno12 a-acp pc-acp vbi j p-acp pno31 p-acp dt js n2;
(32) sermon (DIV2)
790
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12831
that good, which will give us an heavenly understanding, a divine will, angelical affections, and in a manner incorporate us with God himself.
that good, which will give us an heavenly understanding, a divine will, angelical affections, and in a manner incorporate us with God himself.
cst j, r-crq vmb vvi pno12 dt j n1, dt j-jn n1, j n2, cc p-acp dt n1 vvb pno12 p-acp np1 px31.
(32) sermon (DIV2)
790
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12832
And if you please to look upon it in its perfection of beauty; you may consider it, 1. as fitted and proportioned to our very nature. 2ly. as fitted to all sorts and conditions of men. 3ly. as lovely and amiable in the eyes of all. 4ly. as filling and satisfing us. 5ly.
And if you please to look upon it in its perfection of beauty; you may Consider it, 1. as fitted and proportioned to our very nature. 2ly. as fitted to all sorts and conditions of men. 3ly. as lovely and amiable in the eyes of all. 4ly. as filling and satisfing us. 5ly.
cc cs pn22 vvb pc-acp vvi p-acp pn31 p-acp po31 n1 pp-f n1; pn22 vmb vvi pn31, crd c-acp vvn cc vvn p-acp po12 j n1. av-jn. a-acp vvn p-acp d n2 cc n2 pp-f n2. av-jn. c-acp j cc j p-acp dt n2 pp-f d. av-jn. c-acp vvg cc j-vvg pno12. av-jn.
(32) sermon (DIV2)
791
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as giving a rellish, and sweet taste to the worst of evils which may befall us,
as giving a relish, and sweet taste to the worst of evils which may befall us,
c-acp vvg dt n1, cc j n1 p-acp dt js pp-f n2-jn r-crq vmb vvi pno12,
(32) sermon (DIV2)
791
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12834
whilest with love and admiration we look upon it;
whilst with love and admiration we look upon it;
cs p-acp n1 cc n1 pns12 vvb p-acp pn31;
(32) sermon (DIV2)
791
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12835
and making those things of the world, which are not good in themselves, usefull, and good, and advantageous to us.
and making those things of the world, which Are not good in themselves, useful, and good, and advantageous to us.
cc vvg d n2 pp-f dt n1, r-crq vbr xx j p-acp px32, j, cc j, cc j p-acp pno12.
(32) sermon (DIV2)
791
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12836
This is the object which is here set up, and it is a faire one,
This is the Object which is Here Set up, and it is a fair one,
d vbz dt n1 r-crq vbz av vvn a-acp, cc pn31 vbz dt j pi,
(32) sermon (DIV2)
791
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and man is called to be the spectator, he hath shewed thee, O man! and if he look pon it with astedfast and single eye, with affection and love, it will make him dignum Deo spectaculum, an object fit for the angels and God himself to look upon;
and man is called to be the spectator, he hath showed thee, Oh man! and if he look pon it with astedfast and single eye, with affection and love, it will make him dignum God spectaculum, an Object fit for the Angels and God himself to look upon;
cc n1 vbz vvn pc-acp vbi dt n1, pns31 vhz vvn pno21, uh n1! cc cs pns31 vvb av pn31 p-acp j cc j n1, p-acp n1 cc n1, pn31 vmb vvi pno31 fw-la fw-la fw-la, dt n1 j p-acp dt n2 cc np1 px31 pc-acp vvi p-acp;
(32) sermon (DIV2)
791
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12838
for, 1. it is fitted to him. 2ly. it is opened and made manifest, placed before his eye:
for, 1. it is fitted to him. 2ly. it is opened and made manifest, placed before his eye:
p-acp, crd pn31 vbz vvn p-acp pno31. av-jn. pn31 vbz vvn cc vvd j, vvn p-acp po31 n1:
(32) sermon (DIV2)
791
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12839
Jndicavit tibi, he hath shewed thee it. Last of all, it is required of him; for what else doth he require? 1. It is proper for him. 2ly. is is displayed and laid open before him. 3ly. It is a Law to bind him.Jndicavit tibi, he hath showed thee it. Last of all, it is required of him; for what Else does he require? 1. It is proper for him. 2ly. is is displayed and laid open before him. 3ly. It is a Law to bind him.
fw-la fw-la, pns31 vhz vvn pno21 pn31. ord pp-f d, pn31 vbz vvn pp-f pno31; p-acp r-crq av vdz pns31 vvi? crd pn31 vbz j p-acp pno31. av-jn. vbz vbz vvn cc vvn av-j p-acp pno31. av-jn. pn31 vbz dt n1 pc-acp vvi pno31.
(32) sermon (DIV2)
791
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He hath shewed thee O man, what is Good; and what doth the Lord require? He hath showed thee Oh man, what is Good; and what does the Lord require?
pns31 vhz vvn pno21 uh n1, r-crq vbz j; cc q-crq vdz dt n1 vvi?
(32) sermon (DIV2)
791
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And first, we cannot doubt but God built up man for this end alone, for this Good; to communicate his goodnesse, to make him partaker of a divine nature, to make him a kind of God upon the earth, to imprint his image upon him, by which according to his measure and capacity he might expresse and represent God. 1. by the knowledg not onely of naturall and transitory,
And First, we cannot doubt but God built up man for this end alone, for this Good; to communicate his Goodness, to make him partaker of a divine nature, to make him a kind of God upon the earth, to imprint his image upon him, by which according to his measure and capacity he might express and represent God. 1. by the knowledge not only of natural and transitory,
cc ord, pns12 vmbx vvi p-acp np1 vvd a-acp n1 p-acp d n1 av-j, c-acp d j; pc-acp vvi po31 n1, pc-acp vvi pno31 n1 pp-f dt j-jn n1, pc-acp vvi pno31 dt n1 pp-f np1 p-acp dt n1, pc-acp vvi po31 n1 p-acp pno31, p-acp r-crq vvg p-acp po31 n1 cc n1 pns31 vmd vvi cc vvi np1. crd p-acp dt n1 xx av-j pp-f j cc j,
(32) sermon (DIV2)
792
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but those things which pertain to everlasting life, as it is Coloss. 3.10. being renewed in knowledge, after the image of him that created him. 2ly. in the rectitude and Sanctity of his will: Ephs. 4.24. puting on that new man, which after God is created in righteousnesse and holinesse. And 3ly. in the free and ready obedience of the outward parts, and inward faculties, to the beck and command of God;
but those things which pertain to everlasting life, as it is Coloss. 3.10. being renewed in knowledge, After the image of him that created him. 2ly. in the rectitude and Sanctity of his will: Ephes 4.24. putting on that new man, which After God is created in righteousness and holiness. And 3ly. in the free and ready Obedience of the outward parts, and inward faculties, to the beck and command of God;
cc-acp d n2 r-crq vvb p-acp j n1, c-acp pn31 vbz np1 crd. vbg vvn p-acp n1, p-acp dt n1 pp-f pno31 cst vvd pno31. av-j. p-acp dt n1 cc n1 pp-f po31 n1: np1 crd. vvg p-acp d j n1, r-crq p-acp np1 vbz vvn p-acp n1 cc n1. cc j. p-acp dt j cc j n1 pp-f dt j n2, cc j n2, p-acp dt n1 cc n1 pp-f np1;
(32) sermon (DIV2)
792
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which being divine, a breathing from God himself, cannot but look forward, and look upward upon its originall;
which being divine, a breathing from God himself, cannot but look forward, and look upward upon its original;
r-crq vbg j-jn, dt n-vvg p-acp np1 px31, vmbx p-acp vvi av-j, cc vvb av-j p-acp po31 j-jn;
(32) sermon (DIV2)
792
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and so teach us to be just, as God is righteous in all his waies; to be mercifull, as he is mercifull;
and so teach us to be just, as God is righteous in all his ways; to be merciful, as he is merciful;
cc av vvb pno12 pc-acp vbi j, c-acp np1 vbz j p-acp d po31 n2; pc-acp vbi j, c-acp pns31 vbz j;
(32) sermon (DIV2)
792
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12845
and to walk humbly before him, who hath thus built us up out of the dust, but to eternity.and to walk humbly before him, who hath thus built us up out of the dust, but to eternity.
cc pc-acp vvi av-j p-acp pno31, r-crq vhz av vvn pno12 a-acp av pp-f dt n1, cc-acp p-acp n1.
(32) sermon (DIV2)
792
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12846
I say, God hath imprinted this image on man, and what communion can God have with evil? what relation hath an immortall essence to that which passeth away, changeth every day,
I say, God hath imprinted this image on man, and what communion can God have with evil? what Relation hath an immortal essence to that which passes away, changes every day,
pns11 vvb, np1 vhz vvn d n1 p-acp n1, cc r-crq n1 vmb np1 vhb p-acp j-jn? q-crq n1 vhz dt j n1 p-acp d r-crq vvz av, vvz d n1,
(32) sermon (DIV2)
792
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12847
and at last is not? 1 Cor. 7.31.
and At last is not? 1 Cor. 7.31.
cc p-acp ord vbz xx? crd np1 crd.
(32) sermon (DIV2)
792
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12848
Take man for the miracle of the world, as Trismegistus calls him, that other, that lesser world, the tye and bond of all the other parts, which were made for his sake,
Take man for the miracle of the world, as Trismegistus calls him, that other, that lesser world, the tie and bound of all the other parts, which were made for his sake,
vvb n1 p-acp dt n1 pp-f dt n1, c-acp np1 vvz pno31, cst n-jn, cst jc n1, dt n1 cc n1 pp-f d dt j-jn n2, r-crq vbdr vvn p-acp po31 n1,
(32) sermon (DIV2)
792
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12849
and what conversation should he have, but in heaven? what should he look upon,
and what Conversation should he have, but in heaven? what should he look upon,
cc r-crq n1 vmd pns31 vhi, cc-acp p-acp n1? q-crq vmd pns31 vvi p-acp,
(32) sermon (DIV2)
792
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12850
but that which is Good? Or take him as made after Gods image, as having that property which no other creature hath, to understand, to will, to Reason and determine, by which he was made capable of good,
but that which is Good? Or take him as made After God's image, as having that property which no other creature hath, to understand, to will, to Reason and determine, by which he was made capable of good,
cc-acp cst r-crq vbz j? cc vvb pno31 c-acp vvd p-acp npg1 n1, c-acp vhg d n1 r-crq dx j-jn n1 vhz, pc-acp vvi, p-acp vmb, p-acp vvb cc vvb, p-acp r-crq pns31 vbds vvn j pp-f j,
(32) sermon (DIV2)
792
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12851
and made to be partaker of it;
and made to be partaker of it;
cc vvd pc-acp vbi n1 pp-f pn31;
(32) sermon (DIV2)
792
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12852
and we cannot think he had an understanding given him onely to forge deceit, and contrive plots;
and we cannot think he had an understanding given him only to forge deceit, and contrive plots;
cc pns12 vmbx vvi pns31 vhd dt n1 vvn pno31 av-j pc-acp vvi n1, cc vvi n2;
(32) sermon (DIV2)
792
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12853
to find out a twilight, an opportunity to do mischief; to invent new delights, to make an art of pleasure;
to find out a twilight, an opportunity to do mischief; to invent new delights, to make an art of pleasure;
pc-acp vvi av dt n1, dt n1 pc-acp vdi n1; pc-acp vvi j n2, pc-acp vvi dt n1 pp-f n1;
(32) sermon (DIV2)
792
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12855
That, that which was given him as his counsellor in relation to this good, should be his purveior in the works of the flesh,
That, that which was given him as his Counsellor in Relation to this good, should be his purveyor in the works of the Flesh,
cst, cst r-crq vbds vvn pno31 p-acp po31 n1 p-acp n1 p-acp d j, vmd vbi po31 n1 p-acp dt n2 pp-f dt n1,
(32) sermon (DIV2)
792
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12856
and no better then a pander to his lust:
and no better then a pander to his lust:
cc dx jc cs dt n1 p-acp po31 n1:
(32) sermon (DIV2)
792
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12857
we cannot think that he had a will given him, to embrace shadows and apparitions, which play with our fancy and deceive us; we cannot think that he had a will given him, to embrace shadows and apparitions, which play with our fancy and deceive us;
pns12 vmbx vvi cst pns31 vhd dt n1 vvn pno31, pc-acp vvi n2 cc n2, r-crq vvb p-acp po12 n1 cc vvi pno12;
(32) sermon (DIV2)
792
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12858
to wait upon the flesh which fights against the spirit, and this image within us:
to wait upon the Flesh which fights against the Spirit, and this image within us:
p-acp vvb p-acp dt n1 r-crq vvz p-acp dt n1, cc d n1 p-acp pno12:
(32) sermon (DIV2)
792
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12859
we cannot think he had reason given to distinguish him from the other creatures, to make him worse then they;
we cannot think he had reason given to distinguish him from the other creatures, to make him Worse then they;
pns12 vmbx vvi pns31 vhd n1 vvn pc-acp vvi pno31 p-acp dt j-jn n2, pc-acp vvi pno31 jc cs pns32;
(32) sermon (DIV2)
792
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12860
This cannot be the thought of a man, whilest he remaines so; a man who is formed, and fitted, & fashioned onely for that which is good;
This cannot be the Thought of a man, whilst he remains so; a man who is formed, and fitted, & fashioned only for that which is good;
d vmbx vbi dt n1 pp-f dt n1, cs pns31 vvz av; dt n1 r-crq vbz vvn, cc vvn, cc vvd av-j p-acp d r-crq vbz j;
(32) sermon (DIV2)
792
Page 482
12861
which consideration made Quintilian himself, a heathen, to pronounce, that it was as naturall for man to be good,
which consideration made Quintilian himself, a heathen, to pronounce, that it was as natural for man to be good,
r-crq n1 vvd np1 px31, dt j-jn, pc-acp vvi, cst pn31 vbds p-acp j c-acp n1 pc-acp vbi j,
(32) sermon (DIV2)
792
Page 482
12862
as for the birds to fly, or fishes to swim;
as for the Birds to fly, or Fish to swim;
c-acp p-acp dt n2 pc-acp vvi, cc n2 pc-acp vvi;
(32) sermon (DIV2)
792
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12863
because man was made for the one• as the birds and fishes were for the other.
Because man was made for the one• as the Birds and Fish were for the other.
c-acp n1 vbds vvn p-acp dt n1 p-acp dt n2 cc n2 vbdr p-acp dt n-jn.
(32) sermon (DIV2)
792
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12864
Secondly, there is no proportion at all between any corporeall and sensuall thing, and the soul of man, which is a spirit,
Secondly, there is no proportion At all between any corporeal and sensual thing, and the soul of man, which is a Spirit,
ord, pc-acp vbz dx n1 p-acp d p-acp d j cc j n1, cc dt n1 pp-f n1, r-crq vbz dt n1,
(32) sermon (DIV2)
793
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12865
and immortall, and so resembles that God which breathed it into us.
and immortal, and so resembles that God which breathed it into us.
cc j, cc av vvz cst np1 r-crq vvd pn31 p-acp pno12.
(32) sermon (DIV2)
793
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12866
For as Lactantius said, God is not hungry, that you need set him meat, nor thirsty, that you should poure out drink unto him;
For as Lactantius said, God is not hungry, that you need Set him meat, nor thirsty, that you should pour out drink unto him;
p-acp c-acp np1 vvd, np1 vbz xx j, cst pn22 vvb vvi pno31 n1, ccx j, cst pn22 vmd vvi av vvi p-acp pno31;
(32) sermon (DIV2)
793
Page 483
12867
he is not in the dark, that you need light up candles;
he is not in the dark, that you need Light up Candles;
pns31 vbz xx p-acp dt j, cst pn22 vvb n1 a-acp n2;
(32) sermon (DIV2)
793
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12868
And what is beauty, what is the wedg of gold to the soul? The one is from the earth earthy, the other is from the Lord of heaven.
And what is beauty, what is the wedge of gold to the soul? The one is from the earth earthy, the other is from the Lord of heaven.
cc q-crq vbz n1, r-crq vbz dt n1 pp-f n1 p-acp dt n1? dt pi vbz p-acp dt n1 j, dt n-jn vbz p-acp dt n1 pp-f n1.
(32) sermon (DIV2)
793
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12869
The world is the Lords, and the world is the soules, and all that therein is;
The world is the lords, and the world is the Souls, and all that therein is;
dt n1 vbz dt n2, cc dt n1 vbz dt n2, cc d cst av vbz;
(32) sermon (DIV2)
793
Page 483
12870
and to behold the creature, and in the world, as in a book, to study and find out the Creator;
and to behold the creature, and in the world, as in a book, to study and find out the Creator;
cc pc-acp vvi dt n1, cc p-acp dt n1, c-acp p-acp dt n1, pc-acp vvi cc vvi av dt n1;
(32) sermon (DIV2)
793
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12871
to contemplate his majesty, his goodnesse, his wisdome; and to discover that happinesse which is prepared for it;
to contemplate his majesty, his Goodness, his Wisdom; and to discover that happiness which is prepared for it;
pc-acp vvi po31 n1, po31 n1, po31 n1; cc pc-acp vvi d n1 r-crq vbz vvn p-acp pn31;
(32) sermon (DIV2)
793
Page 483
12872
to behold the heavens, the works of Gods hand, and purchase a place there;
to behold the heavens, the works of God's hand, and purchase a place there;
pc-acp vvi dt n2, dt n2 pp-f npg1 n1, cc vvi dt n1 a-acp;
(32) sermon (DIV2)
793
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12873
to converse with Seraphim and Cherubim; This is the proper act of the soul for which it was made;
to converse with Seraphim and Cherubin; This is the proper act of the soul for which it was made;
pc-acp vvi p-acp np1 cc n1; d vbz dt j n1 pp-f dt n1 p-acp r-crq pn31 vbds vvn;
(32) sermon (DIV2)
793
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12874
this, this alone was proportioned to it.
this, this alone was proportioned to it.
d, d av-j vbds vvn p-acp pn31.
(32) sermon (DIV2)
793
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12875
And herein consists the excellency, and very essence of Religion, and the Good which is here shewed us;
And herein consists the excellency, and very essence of Religion, and the Good which is Here showed us;
cc av vvz dt n1, cc j n1 pp-f n1, cc dt j r-crq vbz av vvn pno12;
(32) sermon (DIV2)
793
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12876
in exalting the soul, in drawing it back from mixing with the creature, and in bringing it into subjection under God, the first and onely good;
in exalting the soul, in drawing it back from mixing with the creature, and in bringing it into subjection under God, the First and only good;
p-acp vvg dt n1, p-acp vvg pn31 av p-acp vvg p-acp dt n1, cc p-acp vvg pn31 p-acp n1 p-acp np1, dt ord cc av-j j;
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in uniting it to its proper object; in making that which was the breath of God, breath nothing but God;
in uniting it to its proper Object; in making that which was the breath of God, breath nothing but God;
p-acp n-vvg pn31 p-acp po31 j n1; p-acp vvg d r-crq vbds dt n1 pp-f np1, n1 pix cc-acp np1;
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the soul being NONLATINALPHABET (for so Plato calls matter ) the receptacle of this Good,
the soul being (for so Plato calls matter) the receptacle of this Good,
dt n1 vbg (c-acp av np1 vvz n1) dt n1 pp-f d j,
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as the matter is of the form, and never right, and of a persect being, till it receive it;
as the matter is of the from, and never right, and of a persect being, till it receive it;
c-acp dt n1 vbz pp-f dt n1, cc av-x vvi, cc pp-f dt n1 vbg, c-acp pn31 vvb pn31;
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this good being as the seed, and the soul the ground, Math. 13. the matrix, and the womb;
this good being as the seed, and the soul the ground, Math. 13. the matrix, and the womb;
d j vbg p-acp dt n1, cc dt n1 dt n1, np1 crd dt fw-la, cc dt n1;
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and there is a kind of sympathy, between this good, this immortall seed, and the heart and mind of man,
and there is a kind of Sympathy, between this good, this immortal seed, and the heart and mind of man,
cc pc-acp vbz dt n1 pp-f n1, p-acp d j, d j n1, cc dt n1 cc n1 pp-f n1,
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as there is between seed, and the womb of the earth:
as there is between seed, and the womb of the earth:
c-acp pc-acp vbz p-acp n1, cc dt n1 pp-f dt n1:
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for the soul no sooner sees it unclouded, unvailed, not disguised and made terrible by the intervention of things not truely good,
for the soul no sooner sees it unclouded, Unveiled, not disguised and made terrible by the intervention of things not truly good,
c-acp dt n1 av-dx av-c vvz pn31 vvn, vvn, xx vvn cc vvd j p-acp dt n1 pp-f n2 xx av-j j,
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but upon a full manifestation, she is taken, as the bridegroome in the Canticles, with its eye, and beauty.
but upon a full manifestation, she is taken, as the bridegroom in the Canticles, with its eye, and beauty.
cc-acp p-acp dt j n1, pns31 vbz vvn, c-acp dt n1 p-acp dt n2, p-acp po31 n1, cc n1.
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Heaven is a faire sight, even in their eyes who tend to destruction;
Heaven is a fair sighed, even in their eyes who tend to destruction;
n1 vbz dt j n1, av p-acp po32 n2 r-crq vvb p-acp n1;
(32) sermon (DIV2)
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so that there is a kind of neernesse and alliance between this good, and those notions and principles which God imprinted in us at the first.
so that there is a kind of nearness and alliance between this good, and those notions and principles which God imprinted in us At the First.
av cst pc-acp vbz dt n1 pp-f n1 cc n1 p-acp d j, cc d n2 cc n2 r-crq np1 vvd p-acp pno12 p-acp dt ord.
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And therefore even nature it self had a glimpse, a weak, imperfect sight of this good,
And Therefore even nature it self had a glimpse, a weak, imperfect sighed of this good,
cc av av n1 pn31 n1 vhd dt n1, dt j, j n1 pp-f d j,
(32) sermon (DIV2)
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and saw a further mark to aime at, then this world in this span of time could set up, whence Tully calls man a mortall God: and Seneca tells us, That, by that which is best in man we go before other creatures, but follow to joyne with that which is truely good, by which we may be carried along to the fountain of good, even God himself. For again;
and saw a further mark to aim At, then this world in this span of time could Set up, whence Tully calls man a Mortal God: and Senecca tells us, That, by that which is best in man we go before other creatures, but follow to join with that which is truly good, by which we may be carried along to the fountain of good, even God himself. For again;
cc vvd dt jc n1 pc-acp vvi p-acp, cs d n1 p-acp d n1 pp-f n1 vmd vvi a-acp, c-crq np1 vvz n1 dt j-jn np1: cc np1 vvz pno12, cst, p-acp d r-crq vbz js p-acp n1 pns12 vvb p-acp j-jn n2, p-acp vvi pc-acp vvi p-acp d r-crq vbz av-j j, p-acp r-crq pns12 vmb vbi vvn a-acp p-acp dt n1 pp-f j, av np1 px31. c-acp av;
(32) sermon (DIV2)
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as this good here, that is, piety and religion, beare a sympathy and correspondence with the mind of man,
as this good Here, that is, piety and Religion, bear a Sympathy and correspondence with the mind of man,
c-acp d j av, cst vbz, n1 cc n1, vvb dt n1 cc n1 p-acp dt n1 pp-f n1,
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so hath the soul of man NONLATINALPHABET a formative quality, a power to shape and fashion it,
so hath the soul of man a formative quality, a power to shape and fashion it,
av vhz dt n1 pp-f n1 dt j n1, dt n1 p-acp n1 cc vvi pn31,
(32) sermon (DIV2)
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and by the sweet influence, and kindly aspect of Gods quickening grace, to bring forth something of the same nature, some heavenly creature;
and by the sweet influence, and kindly aspect of God's quickening grace, to bring forth something of the same nature, Some heavenly creature;
cc p-acp dt j n1, cc j n1 pp-f npg1 j-vvg n1, pc-acp vvi av pi pp-f dt d n1, d j n1;
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the new man, which is made up in holinesse and righteousnesse, in Justice, and mercy, and humility, which are the good in the text;
the new man, which is made up in holiness and righteousness, in justice, and mercy, and humility, which Are the good in the text;
dt j n1, r-crq vbz vvn a-acp p-acp n1 cc n1, p-acp n1, cc n1, cc n1, r-crq vbr dt j p-acp dt n1;
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the beauty of which may beget and raise up that violence in us, which may break open the gates of heaven;
the beauty of which may beget and raise up that violence in us, which may break open the gates of heaven;
dt n1 pp-f r-crq vmb vvi cc vvi a-acp d n1 p-acp pno12, r-crq vmb vvi av-j dt n2 pp-f n1;
(32) sermon (DIV2)
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beget a congregation of Saints, of just and honest men, a numerous posterity to Abraham of hospitall and mercifull men;
beget a congregation of Saints, of just and honest men, a numerous posterity to Abraham of hospital and merciful men;
vvb dt n1 pp-f n2, pp-f j cc j n2, dt j n1 p-acp np1 pp-f n1 cc j n2;
(32) sermon (DIV2)
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and an army of martyrs, which shall in all humility lay down their lives for his sake that gave them,
and an army of Martyrs, which shall in all humility lay down their lives for his sake that gave them,
cc dt n1 pp-f n2, r-crq vmb p-acp d n1 vvd a-acp po32 n2 p-acp po31 n1 cst vvd pno32,
(32) sermon (DIV2)
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and forsake all, to joyne and adhere to this Good.
and forsake all, to join and adhere to this Good.
cc vvi d, pc-acp vvi cc vvi p-acp d j.
(32) sermon (DIV2)
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And now in the second place, as it is fitted and proportioned to the soul of man,
And now in the second place, as it is fitted and proportioned to the soul of man,
cc av p-acp dt ord n1, c-acp pn31 vbz vvn cc vvn p-acp dt n1 pp-f n1,
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so is it to every soul of man, to all sorts and conditions of men; it is fitted to the Jew; and to the Gentile;
so is it to every soul of man, to all sorts and conditions of men; it is fitted to the Jew; and to the Gentile;
av vbz pn31 p-acp d n1 pp-f n1, p-acp d n2 cc n2 pp-f n2; pn31 vbz vvn p-acp dt np1; cc p-acp dt j;
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to the bond, and to the free, to the rich, and to the poore; to the scribe, and to the Idiot; to the young, and to the aged;
to the bound, and to the free, to the rich, and to the poor; to the scribe, and to the Idiot; to the young, and to the aged;
p-acp dt n1, cc p-acp dt j, p-acp dt j, cc p-acp dt j; p-acp dt n1, cc p-acp dt n1; p-acp dt j, cc p-acp dt j-vvn;
(32) sermon (DIV2)
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no man so much a Jew, no man such a bored slave, no man such a Lazar, none so dull and slow of understanding, no such Barzillai, which may not receive it.
no man so much a Jew, no man such a bored slave, no man such a Lazar, none so dull and slow of understanding, no such Barzillai, which may not receive it.
dx n1 av av-d dt np1, dx n1 d dt vvn n1, dx n1 d dt n1, pix av j cc j pp-f n1, dx d np1, r-crq vmb xx vvi pn31.
(32) sermon (DIV2)
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Freedom and slavery, circumcision and uncircumcision, riches and poverty, quicknesse and slownesse of understanding in respect of this Good, of Piety and Religion, are all alike.
Freedom and slavery, circumcision and uncircumcision, riches and poverty, quickness and slowness of understanding in respect of this Good, of Piety and Religion, Are all alike.
n1 cc n1, n1 cc n1, n2 cc n1, n1 cc n1 pp-f n1 p-acp n1 pp-f d j, pp-f n1 cc n1, vbr d av.
(32) sermon (DIV2)
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Religion is no peculiar, but the most common, the most communicative thing that is.
Religion is no peculiar, but the most Common, the most communicative thing that is.
n1 vbz dx j, p-acp dt av-ds j, dt av-ds j n1 cst vbz.
(32) sermon (DIV2)
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NONLATINALPHABET, &c. The Law, the Prophets, the Oracles, Grace, Faith, Hope, and Charity, these, saith Nazianzen, are common to all, as common as the Sunne;
, etc. The Law, the prophets, the Oracles, Grace, Faith, Hope, and Charity, these, Says Nazianzen, Are Common to all, as Common as the Sun;
, av dt n1, dt n2, dt n2, n1, n1, vvb, cc n1, d, vvz np1, vbr j p-acp d, c-acp j c-acp dt n1;
(32) sermon (DIV2)
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are the goods and possessions NONLATINALPHABET, not of the mightiest, or the wisest, but of those who are willing to receive them.
Are the goods and possessions, not of the Mightiest, or the Wisest, but of those who Are willing to receive them.
vbr dt n2-j cc n2, xx pp-f dt js, cc dt js, cc-acp pp-f d r-crq vbr j pc-acp vvi pno32.
(32) sermon (DIV2)
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Nor were there any thing more unjust then our Faith and Religion, (saith he) if it were entail'd onely on some few;
Nor were there any thing more unjust then our Faith and Religion, (Says he) if it were entailed only on Some few;
ccx vbdr a-acp d n1 av-dc j cs po12 n1 cc n1, (vvz pns31) cs pn31 vbdr vvn av-j p-acp d d;
(32) sermon (DIV2)
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if God, whose Property, whose Nature it is to doe Good, should dispense that Good most sparingly, which doth most please him;
if God, whose Property, whose Nature it is to do Good, should dispense that Good most sparingly, which does most please him;
cs np1, rg-crq n1, rg-crq n1 pn31 vbz pc-acp vdi j, vmd vvi d j av-ds av-vvg, r-crq vdz ds vvi pno31;
(32) sermon (DIV2)
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if he should shut it up, as he doth Gold and other Metals, in the bowels of the earth and seale a patent but to some few, to find and dig it out;
if he should shut it up, as he does Gold and other Metals, in the bowels of the earth and seal a patent but to Some few, to find and dig it out;
cs pns31 vmd vvi pn31 a-acp, c-acp pns31 vdz n1 cc j-jn n2, p-acp dt n2 pp-f dt n1 cc vvi dt n1 cc-acp p-acp d d, pc-acp vvi cc vvi pn31 av;
(32) sermon (DIV2)
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if it should be left, as the things of this world are, in the uncertain and inequal hand of Chance;
if it should be left, as the things of this world Are, in the uncertain and inequal hand of Chance;
cs pn31 vmd vbi vvn, c-acp dt n2 pp-f d n1 vbr, p-acp dt j cc j n1 pp-f n1;
(32) sermon (DIV2)
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or looking alike on all, should withdraw, and hide it self from the most, or be unatchievable, not to be attained to by some,
or looking alike on all, should withdraw, and hide it self from the most, or be unatchievable, not to be attained to by Some,
cc vvg av-j p-acp d, vmd vvi, cc vvi pn31 n1 p-acp dt ds, cc vbi j, xx pc-acp vbi vvn p-acp p-acp d,
(32) sermon (DIV2)
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when it is bound up as it were in the bosome of others. No; the most excellent things are most common, and offered and presented to all:
when it is bound up as it were in the bosom of Others. No; the most excellent things Are most Common, and offered and presented to all:
c-crq pn31 vbz vvn a-acp p-acp pn31 vbdr p-acp dt n1 pp-f n2-jn. uh-dx; dt av-ds j n2 vbr av-ds j, cc vvd cc vvn p-acp d:
(32) sermon (DIV2)
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nothing is so common as this good, and when other things fly from us, and as we follow after them, remove themselves farther off,
nothing is so Common as this good, and when other things fly from us, and as we follow After them, remove themselves farther off,
pix vbz av j c-acp d j, cc c-crq j-jn n2 vvb p-acp pno12, cc c-acp pns12 vvb p-acp pno32, vvb px32 av-jc a-acp,
(32) sermon (DIV2)
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and mock our endeavours, this is alwaies neere us, shines upon us, invites and solicits us to take it for our guide, which will lead us in a certain and unerring course, through the false shews and deceitfulnesse of this world, through blacknesse and darknesse, to the end for which we were made.
and mock our endeavours, this is always near us, shines upon us, invites and solicits us to take it for our guide, which will led us in a certain and unerring course, through the false shows and deceitfulness of this world, through blackness and darkness, to the end for which we were made.
cc vvb po12 n2, d vbz av av-j pno12, vvz p-acp pno12, vvz cc vvz pno12 pc-acp vvi pn31 p-acp po12 n1, r-crq vmb vvi pno12 p-acp dt j cc j n1, p-acp dt j vvz cc n1 pp-f d n1, p-acp n1 cc n1, p-acp dt n1 p-acp r-crq pns12 vbdr vvn.
(32) sermon (DIV2)
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This Good is every mans good, that will;
This Good is every men good, that will;
d j vbz d vvz j, cst vmb;
(32) sermon (DIV2)
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as Aquinas is said to have replyed to his sister, when she askt him, how she might be saved;
as Aquinas is said to have replied to his sister, when she asked him, how she might be saved;
c-acp np1 vbz vvn pc-acp vhi vvn p-acp po31 n1, c-crq pns31 vvd pno31, c-crq pns31 vmd vbi vvn;
(32) sermon (DIV2)
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si velis, if you are willing you may: every covetous person is not rich; every ambitious man hath not the highest place;si velis, if you Are willing you may: every covetous person is not rich; every ambitious man hath not the highest place;
fw-mi fw-la, cs pn22 vbr j pn22 vmb: d j n1 vbz xx j; d j n1 vhz xx dt js n1;
(32) sermon (DIV2)
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but piety opens the gate to every man that knocks, and he that will, enters in and takes possession of her; Fastidiosior est scientia quàm virtus;
but piety Opens the gate to every man that knocks, and he that will, enters in and Takes possession of her; Fastidiosior est scientia quàm virtus;
cc-acp n1 vvz dt n1 p-acp d n1 cst vvz, cc pns31 cst vmb, vvz p-acp cc vvz n1 pp-f pno31; np1 fw-la fw-la fw-la fw-la;
(32) sermon (DIV2)
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paucorum est ut literati sint, omnium ut bonì: That which is best, is most accessable; and when other things, knowledge, and wealth, and honor, are coy, and keep a distance, Paucorum est ut literati sint, omnium ut bonì: That which is best, is most accessable; and when other things, knowledge, and wealth, and honour, Are coy, and keep a distance,
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-mi: cst r-crq vbz js, vbz av-ds j; cc c-crq j-jn n2, n1, cc n1, cc n1, vbr j, cc vvi dt n1,
(32) sermon (DIV2)
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and when we have them, are desultorious, and ready in the midst of all our joy & pride to leave us,
and when we have them, Are desultorious, and ready in the midst of all our joy & pride to leave us,
cc c-crq pns12 vhb pno32, vbr j, cc j p-acp dt n1 pp-f d po12 n1 cc n1 pc-acp vvi pno12,
(32) sermon (DIV2)
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and leave us nothing but a heavy heart, and dropping eye to look after them;
and leave us nothing but a heavy heart, and dropping eye to look After them;
cc vvb pno12 pix cc-acp dt j n1, cc j-vvg n1 pc-acp vvi p-acp pno32;
(32) sermon (DIV2)
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12922
this good is ever before us, and never removes it self, till we chase it away;
this good is ever before us, and never removes it self, till we chase it away;
d j vbz av p-acp pno12, cc av-x vvz pn31 n1, c-acp pns12 vvb pn31 av;
(32) sermon (DIV2)
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12923
is ever with us, if we will;
is ever with us, if we will;
vbz av p-acp pno12, cs pns12 vmb;
(32) sermon (DIV2)
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12924
and if we will, as the father in the Gospel tells the elder Sonne, we may be ever with it, and all that it hath is ours.
and if we will, as the father in the Gospel tells the elder Son, we may be ever with it, and all that it hath is ours.
cc cs pns12 vmb, c-acp dt n1 p-acp dt n1 vvz dt jc-jn n1, pns12 vmb vbb av p-acp pn31, cc d cst pn31 vhz vbz png12.
(32) sermon (DIV2)
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In a word, It is most kind, most beneficiall, when most professe it;
In a word, It is most kind, most beneficial, when most profess it;
p-acp dt n1, pn31 vbz av-ds j, av-ds j, c-crq ds vvb pn31;
(32) sermon (DIV2)
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12926
It is not lapt up in the ephod, as belonging to the priest alone, for it was not shewed to him alone,
It is not leapt up in the ephod, as belonging to the priest alone, for it was not showed to him alone,
pn31 vbz xx vvn a-acp p-acp dt n1, c-acp vvg p-acp dt n1 av-j, c-acp pn31 vbds xx vvn p-acp pno31 av-j,
(32) sermon (DIV2)
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12927
nor was it required of him alone;
nor was it required of him alone;
ccx vbds pn31 vvd pp-f pno31 av-j;
(32) sermon (DIV2)
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12928
every branch and part of it concernes you who are to be taught, as much as them that are set over you in the Lord, to teach you;
every branch and part of it concerns you who Are to be taught, as much as them that Are Set over you in the Lord, to teach you;
d n1 cc n1 pp-f pn31 vvz pn22 r-crq vbr pc-acp vbi vvn, c-acp d c-acp pno32 cst vbr vvn p-acp pn22 p-acp dt n1, pc-acp vvi pn22;
(32) sermon (DIV2)
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the people are bound to be as holy as the priest, and they are both to passe the same narrow way;
the people Are bound to be as holy as the priest, and they Are both to pass the same narrow Way;
dt n1 vbr vvn pc-acp vbi a-acp j c-acp dt n1, cc pns32 vbr av-d pc-acp vvi dt d j n1;
(32) sermon (DIV2)
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nor are the gates of heaveu so made that they will fly open to the people,
nor Are the gates of heaveu so made that they will fly open to the people,
ccx vbr dt n2 pp-f n1 av vvn cst pns32 vmb vvi j p-acp dt n1,
(32) sermon (DIV2)
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12931
but must be beat upon with violence by the priest; that he must bowe, and stoop, and lye down in the dust, and mortifie himself,
but must be beatrice upon with violence by the priest; that he must bow, and stoop, and lie down in the dust, and mortify himself,
cc-acp vmb vbi vvn p-acp p-acp n1 p-acp dt n1; cst pns31 vmb vvi, cc vvi, cc vvi a-acp p-acp dt n1, cc vvi px31,
(32) sermon (DIV2)
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and then be scarcely saved, as Saint Peter speaks, and they may walk on in the lust of their hearts,
and then be scarcely saved, as Saint Peter speaks, and they may walk on in the lust of their hearts,
cc av vbi av-j vvn, p-acp n1 np1 vvz, cc pns32 vmb vvi a-acp p-acp dt n1 pp-f po32 n2,
(32) sermon (DIV2)
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12933
and doe what they please, and then enter Heaven with all their sins, with Hell it self about them.
and do what they please, and then enter Heaven with all their Sins, with Hell it self about them.
cc vdb r-crq pns32 vvb, cc av vvb n1 p-acp d po32 n2, p-acp n1 pn31 n1 p-acp pno32.
(32) sermon (DIV2)
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12934
This is a dangerous error, and we have reason to feare hath sent many the other way,
This is a dangerous error, and we have reason to Fear hath sent many the other Way,
d vbz dt j n1, cc pns12 vhb n1 pc-acp vvi vhz vvn d dt j-jn n1,
(32) sermon (DIV2)
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12935
even to the place of torment, where it will bring no ease at all to them to see those whom they foolishly thought this Good did onely concerne, beaten with more stripes then they.
even to the place of torment, where it will bring no ease At all to them to see those whom they foolishly Thought this Good did only concern, beaten with more stripes then they.
av p-acp dt n1 pp-f n1, c-crq pn31 vmb vvi dx n1 p-acp d p-acp pno32 pc-acp vvi d ro-crq pns32 av-j vvd d j vdd av-j vvi, vvn p-acp dc n2 cs pns32.
(32) sermon (DIV2)
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All are men, and this Good is shewn to all, and required of all;
All Are men, and this Good is shown to all, and required of all;
av-d vbr n2, cc d j vbz vvn p-acp d, cc vvd pp-f d;
(32) sermon (DIV2)
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12937
and tribulation and anguish will be upon every soul that regards it not, upon the Priest first, and also upon the people.
and tribulation and anguish will be upon every soul that regards it not, upon the Priest First, and also upon the people.
cc n1 cc n1 vmb vbi p-acp d n1 cst vvz pn31 xx, p-acp dt n1 ord, cc av p-acp dt n1.
(32) sermon (DIV2)
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12938
Thirdly, as it is fitted to all men, so is it lovely and amiable in the eyes of all;
Thirdly, as it is fitted to all men, so is it lovely and amiable in the eyes of all;
ord, c-acp pn31 vbz vvn p-acp d n2, av vbz pn31 j cc j p-acp dt n2 pp-f d;
(32) sermon (DIV2)
796
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12939
and this is the glory and triumph of goodnesse and piety, that it strikes a reverence in those who neglect it;
and this is the glory and triumph of Goodness and piety, that it strikes a Reverence in those who neglect it;
cc d vbz dt n1 cc n1 pp-f n1 cc n1, cst pn31 vvz dt n1 p-acp d r-crq vvb pn31;
(32) sermon (DIV2)
796
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12941
is magnified by those who revile it, & tunc vincit cùm laeditur, tunc intelligitur cùm arguitur, then conquers when it cannot prevaile, is then understood,
is magnified by those who revile it, & tunc vincit cùm laeditur, tunc intelligitur cùm arguitur, then conquers when it cannot prevail, is then understood,
vbz vvn p-acp d r-crq vvb pn31, cc fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, av vvz c-crq pn31 vmbx vvi, vbz av vvn,
(32) sermon (DIV2)
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when it is opposed, and then gaines honor, when it cannot win assent.
when it is opposed, and then gains honour, when it cannot win assent.
c-crq pn31 vbz vvn, cc av vvz n1, c-crq pn31 vmbx vvi n1.
(32) sermon (DIV2)
796
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12943
O! what a victory and triumph had Christs innocency over the heart and tongue of Pilate, even then when he gave sentence of death against him.
OH! what a victory and triumph had Christ innocency over the heart and tongue of Pilate, even then when he gave sentence of death against him.
uh r-crq dt n1 cc n1 vhd npg1 n1 p-acp dt n1 cc n1 pp-f np1, av av c-crq pns31 vvd n1 pp-f n1 p-acp pno31.
(32) sermon (DIV2)
796
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12944
Be it as you require, this his ambition and feares forced from him;Be it as you require, this his ambition and fears forced from him;
vbb pn31 c-acp pn22 vvb, d po31 n1 cc n2 vvn p-acp pno31;
(32) sermon (DIV2)
796
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12945
but I find no fault in the man, this was the victory of Christs innocency, which made his judge his advocate, who at once pleads for him and condemnes him.
but I find no fault in the man, this was the victory of Christ innocency, which made his judge his advocate, who At once pleads for him and condemns him.
cc-acp pns11 vvb dx n1 p-acp dt n1, d vbds dt n1 pp-f npg1 n1, r-crq vvd po31 n1 po31 n1, r-crq p-acp a-acp vvz p-acp pno31 cc vvz pno31.
(32) sermon (DIV2)
796
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12946
How glorious were the blessed martyrs in their thoughts who dragged them to execution? How do the wicked saint them in their heart, whom they gnash at with their teeth? How do their passions rage against them,
How glorious were the blessed Martyrs in their thoughts who dragged them to execution? How do the wicked saint them in their heart, whom they gnash At with their teeth? How do their passion rage against them,
q-crq j vbdr dt j-vvn n2 p-acp po32 n2 r-crq vvd pno32 p-acp n1? q-crq vdb dt j n1 pno32 p-acp po32 n1, ro-crq pns32 vvi p-acp p-acp po32 n2? q-crq vdb po32 n2 vvi p-acp pno32,
(32) sermon (DIV2)
796
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12947
when their reason acquits them? How do good men beat down and dismay their enemies in their very fall? and how do their enemies secretly wish, that being such, they would not be such,
when their reason acquits them? How do good men beatrice down and dismay their enemies in their very fallen? and how do their enemies secretly wish, that being such, they would not be such,
c-crq po32 n1 vvz pno32? q-crq vdb j n2 vvb a-acp cc vvi po32 n2 p-acp po32 j n1? cc q-crq vdb po32 n2 av-jn vvi, cst vbg av, pns32 vmd xx vbi d,
(32) sermon (DIV2)
796
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12948
but cast in their lots with them, and be as wicked as they? The remembrance of Josiah, saith the wiseman, is like a perfume, as sweet as hone• in all mens mouthes;
but cast in their lots with them, and be as wicked as they? The remembrance of Josiah, Says the Wiseman, is like a perfume, as sweet as hone• in all men's mouths;
cc-acp vvd p-acp po32 n2 p-acp pno32, cc vbi a-acp j c-acp pns32? dt n1 pp-f np1, vvz dt n1, vbz av-j dt n1, c-acp j c-acp n1 p-acp d ng2 n2;
(32) sermon (DIV2)
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for as the one takes the sence, so do the other surprizethe reason, and is as proper and naturall to the understanding,
for as the one Takes the sense, so do the other surprizethe reason, and is as proper and natural to the understanding,
p-acp p-acp dt pi vvz dt n1, av vdb dt n-jn vvz n1, cc vbz a-acp j cc j p-acp dt n1,
(32) sermon (DIV2)
796
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12950
as honey, and musick are to the sence; and this is taken from the common stock of nature, and we never lose it, but with our selves;
as honey, and music Are to the sense; and this is taken from the Common stock of nature, and we never loose it, but with our selves;
c-acp n1, cc n1 vbr p-acp dt n1; cc d vbz vvn p-acp dt j n1 pp-f n1, cc pns12 av-x vvi pn31, cc-acp p-acp po12 n2;
(32) sermon (DIV2)
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12951
nor can we lay it by, till we are unman'd, and like Nebuchadnezzar, drove into the field, and turned into beasts:
nor can we lay it by, till we Are unmanned, and like Nebuchadnezzar, drove into the field, and turned into beasts:
ccx vmb pns12 vvi pn31 p-acp, c-acp pns12 vbr vvn, cc av-j np1, vvd p-acp dt n1, cc vvd p-acp n2:
(32) sermon (DIV2)
796
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12952
For who was ever so intemperate, as to condemne temperance for a vice? who was ever such a traitor,
For who was ever so intemperate, as to condemn temperance for a vice? who was ever such a traitor,
c-acp r-crq vbds av av j, c-acp pc-acp vvi n1 p-acp dt n1? q-crq vbds av d dt n1,
(32) sermon (DIV2)
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12953
as to write a Panegyrick on rebellion? who was ever such a devil, as not to wish himself a Saint? we deny not,
as to write a Panegyric on rebellion? who was ever such a Devil, as not to wish himself a Saint? we deny not,
c-acp pc-acp vvi dt n1 p-acp n1? q-crq vbds av d dt n1, c-acp xx pc-acp vvi px31 dt n1? pns12 vvb xx,
(32) sermon (DIV2)
796
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12954
but that the conntinuance in sinne, advantage and prosperity in sinne, the pleasures of sinne, the longsuffering of God (which may be lookt upon as an applause from heaven) the cringes and Idolatry of Parasites, the profit of sinne, the honor of sinne, may swell and puff up a man of Belial, and build him up into a most unholy faith, that Thus, Thus should it be;
but that the conntinuance in sin, advantage and Prosperity in sin, the pleasures of sin, the long-suffering of God (which may be looked upon as an applause from heaven) the cringes and Idolatry of Parasites, the profit of sin, the honour of sin, may swell and puff up a man of Belial, and built him up into a most unholy faith, that Thus, Thus should it be;
cc-acp cst dt n1 p-acp n1, n1 cc n1 p-acp n1, dt n2 pp-f n1, dt n1 pp-f np1 (r-crq vmb vbi vvn p-acp p-acp dt n1 p-acp n1) dt n2 cc n1 pp-f n2, dt n1 pp-f n1, dt n1 pp-f n1, vmb vvi cc vvb a-acp dt n1 pp-f np1, cc vvi pno31 a-acp p-acp dt av-ds j n1, cst av, av vmd pn31 vbi;
(32) sermon (DIV2)
796
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12955
That there is no virtue but a thriving vice; no holiness but powerful, and glorious hypocrisie;
That there is no virtue but a thriving vice; no holiness but powerful, and glorious hypocrisy;
cst pc-acp vbz dx n1 p-acp dt j-vvg n1; dx n1 cc-acp j, cc j n1;
(32) sermon (DIV2)
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that vice bowed to is virtue, and virtue whipt and disgraced is vice;
that vice bowed to is virtue, and virtue whipped and disgraced is vice;
d n1 vvd pc-acp vbz n1, cc n1 vvd cc vvn vbz n1;
(32) sermon (DIV2)
796
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12957
but then many a sad intervall he hath, many a twindge and gnawing at his heart, that he dare not look upon his sinne,
but then many a sad interval he hath, many a twindge and gnawing At his heart, that he Dare not look upon his sin,
cc-acp av d dt j n1 pns31 vhz, d dt vvi cc vvg p-acp po31 n1, cst pns31 vvb xx vvi p-acp po31 n1,
(32) sermon (DIV2)
796
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12959
and maugre all these, many a bitter remembrance, which disquiets and buffets him, that in this height and glory he shakes and wavers,
and maugre all these, many a bitter remembrance, which disquiets and buffets him, that in this height and glory he shakes and wavers,
cc p-acp d d, d dt j n1, r-crq vvz cc vvz pno31, cst p-acp d n1 cc n1 pns31 vvz cc vvz,
(32) sermon (DIV2)
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12960
and is unstedfast in this his faith, that he cannot give a full and constant assent to that which he is so willing to believe;
and is unsteadfast in this his faith, that he cannot give a full and constant assent to that which he is so willing to believe;
cc vbz j p-acp d po31 n1, cst pns31 vmbx vvi dt j cc j n1 p-acp d r-crq pns31 vbz av j pc-acp vvi;
(32) sermon (DIV2)
796
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12961
cannot be perswaded of what he is perswaded, not believe what he doth believe; but is sick, and well; is resolved, and trembles;
cannot be persuaded of what he is persuaded, not believe what he does believe; but is sick, and well; is resolved, and trembles;
vmbx vbi vvn pp-f r-crq pns31 vbz vvn, xx vvi r-crq pns31 vdz vvi; cc-acp vbz j, cc av; vbz vvn, cc vvz;
(32) sermon (DIV2)
796
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12962
condemnes and absolves himself every day;
condemns and absolves himself every day;
vvz cc vvz px31 d n1;
(32) sermon (DIV2)
796
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12963
and cannot live in peace in that sinne, in which neverthelesse he may be resolved to dye. To conclude this;
and cannot live in peace in that sin, in which nevertheless he may be resolved to die. To conclude this;
cc vmbx vvi p-acp n1 p-acp d n1, p-acp r-crq av pns31 vmb vbi vvn pc-acp vvi. p-acp vvi d;
(32) sermon (DIV2)
796
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12964
even they who weary themselves in the wayes of wickednesse, know there is no rest but in this Good; and those fooles, who count piety as madnesse,
even they who weary themselves in the ways of wickedness, know there is no rest but in this Good; and those Fools, who count piety as madness,
av pns32 r-crq j px32 p-acp dt n2 pp-f n1, vvb a-acp vbz dx n1 cc-acp p-acp d j; cc d n2, r-crq n1 n1 p-acp n1,
(32) sermon (DIV2)
796
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12965
when they make a truce with their passions, and consult with reason, are so wise, as to see and admire, and acknowledg the beauty of this Good. Fourthly;
when they make a truce with their passion, and consult with reason, Are so wise, as to see and admire, and acknowledge the beauty of this Good. Fourthly;
c-crq pns32 vvb dt n1 p-acp po32 n2, cc vvi p-acp n1, vbr av j, c-acp pc-acp vvi cc vvi, cc vvi dt n1 pp-f d j. ord;
(32) sermon (DIV2)
796
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12966
and as this Good in the text is lovely and amiable, so is it filling and satisfying;
and as this Good in the text is lovely and amiable, so is it filling and satisfying;
cc c-acp d j p-acp dt n1 vbz j cc j, av vbz pn31 vvg cc vvg;
(32) sermon (DIV2)
797
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12967
so fitted to the soul, that it fills it, when nothing else can; for that which fills a thing, must be proportioned to it.
so fitted to the soul, that it fills it, when nothing Else can; for that which fills a thing, must be proportioned to it.
av vvn p-acp dt n1, cst pn31 vvz pn31, c-crq pix av vmb; p-acp d r-crq vvz dt n1, vmb vbi vvn p-acp pn31.
(32) sermon (DIV2)
797
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12968
The heart of man is a little member, it will not, saith Saint Bernard, give a kite its breakfast,
The heart of man is a little member, it will not, Says Saint Bernard, give a kite its breakfast,
dt n1 pp-f n1 vbz dt j n1, pn31 vmb xx, vvz n1 np1, vvb dt n1 po31 n1,
(32) sermon (DIV2)
797
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12969
and yet it is too large a receptacle, of too great a compasse for the whole world to fill;
and yet it is too large a receptacle, of too great a compass for the Whole world to fill;
cc av pn31 vbz av j dt n1, pp-f av j dt n1 p-acp dt j-jn n1 pc-acp vvi;
(32) sermon (DIV2)
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12970
in hoc toto nihil singulis satis est, there is nothing in the whole Universe which is taken for enough by any one particular man;in hoc toto nihil Singulis satis est, there is nothing in the Whole Universe which is taken for enough by any one particular man;
p-acp fw-la fw-la fw-la fw-la fw-la fw-la, a-acp vbz pix p-acp dt j-jn n1 r-crq vbz vvn p-acp d p-acp d crd j n1;
(32) sermon (DIV2)
797
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12971
nothing in which the appetite of a single man can rest, onely this Good here in the text, can fit it, because 'tis fitted to it;
nothing in which the appetite of a single man can rest, only this Good Here in the text, can fit it, Because it's fitted to it;
pix p-acp r-crq dt n1 pp-f dt j n1 vmb vvi, av-j d j av p-acp dt n1, vmb vvi pn31, c-acp pn31|vbz vvn p-acp pn31;
(32) sermon (DIV2)
797
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12972
Honor is but aire, and is lost in the grasping; Riches are but earth, and sink from us in the digging;
Honour is but air, and is lost in the grasping; Riches Are but earth, and sink from us in the digging;
n1 vbz p-acp n1, cc vbz vvn p-acp dt j-vvg; n2 vbr p-acp n1, cc vvi p-acp pno12 p-acp dt vvg;
(32) sermon (DIV2)
797
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12973
Pleasures are but shadows, and slip through our embraces;
Pleasures Are but shadows, and slip through our embraces;
n2 vbr cc-acp n2, cc vvi p-acp po12 n2;
(32) sermon (DIV2)
797
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12974
but this Good is a solid, permanent, lasting thing, changes the soul into it self, fills it in every part,
but this Good is a solid, permanent, lasting thing, changes the soul into it self, fills it in every part,
cc-acp d j vbz dt j, j, j-vvg n1, vvz dt n1 p-acp pn31 n1, vvz pn31 p-acp d n1,
(32) sermon (DIV2)
797
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12975
and brings delight where it fills.
and brings delight where it fills.
cc vvz n1 c-crq pn31 vvz.
(32) sermon (DIV2)
797
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12976
I have seen an end of all perfection, but thy law is exceeding large, saith David, Ps. 119.96. I have seen an end of all perfection, but thy law is exceeding large, Says David, Ps. 119.96.
pns11 vhb vvn dt n1 pp-f d n1, p-acp po21 n1 vbz av-vvg j, vvz np1, np1 crd.
(32) sermon (DIV2)
797
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12977
So large as to fill the soul as with marrow and fatnesse.
So large as to fill the soul as with marrow and fatness.
av j c-acp pc-acp vvi dt n1 a-acp p-acp n1 cc n1.
(32) sermon (DIV2)
797
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12978
We are told by those who have written of the Indians, that there are certain birds there which seem to call passengers to them, making a kind of articulate noise, Loe here it is, and when passengers deceived with this note draw neere to that place from whence the sound came, the birds fly away,
We Are told by those who have written of the Indians, that there Are certain Birds there which seem to call passengers to them, making a kind of articulate noise, Lo Here it is, and when passengers deceived with this note draw near to that place from whence the found Come, the Birds fly away,
pns12 vbr vvn p-acp d r-crq vhb vvn pp-f dt np1, cst a-acp vbr j n2 a-acp r-crq vvb pc-acp vvi n2 p-acp pno32, vvg dt n1 pp-f vvi n1, uh av pn31 vbz, cc q-crq n2 vvn p-acp d n1 vvi av-j p-acp d n1 p-acp c-crq dt n1 vvd, dt n2 vvb av,
(32) sermon (DIV2)
797
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12979
and at some distance renew their note;
and At Some distance renew their note;
cc p-acp d n1 vvi po32 n1;
(32) sermon (DIV2)
797
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12980
and still as the passengers approch, fly away, and then take up the same note, till they have quite led them out of their way.
and still as the passengers approach, fly away, and then take up the same note, till they have quite led them out of their Way.
cc av c-acp dt n2 vvb, vvb av, cc av vvb a-acp dt d n1, c-acp pns32 vhb av vvn pno32 av pp-f po32 n1.
(32) sermon (DIV2)
797
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12981
Penes historicos fides esto, Let the truth of this be what it will;Penes historicos fides esto, Let the truth of this be what it will;
n1 fw-la fw-la fw-la, vvb dt n1 pp-f d vbb r-crq pn31 vmb;
(32) sermon (DIV2)
797
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12982
what these birds are said to do, that which we so much dote on, and follow after, the things of the world (which are the Good which is most sought after) do truely act.
what these Birds Are said to do, that which we so much dote on, and follow After, the things of the world (which Are the Good which is most sought After) do truly act.
r-crq d n2 vbr vvn pc-acp vdi, cst r-crq pns12 av av-d vvi a-acp, cc vvb a-acp, dt n2 pp-f dt n1 (r-crq vbr dt j r-crq vbz av-ds vvn a-acp) vvz av-j vvi.
(32) sermon (DIV2)
797
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12983
Some song they sing, some pleasure they present to draw us neere unto them; for that which is pleasant, and faire to the sence, hath not onely a voice,
some song they sing, Some pleasure they present to draw us near unto them; for that which is pleasant, and fair to the sense, hath not only a voice,
d n1 pns32 vvb, d n1 pns32 vvb pc-acp vvi pno12 av-j p-acp pno32; c-acp d r-crq vbz j, cc j p-acp dt n1, vhz xx av-j dt n1,
(32) sermon (DIV2)
797
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12984
but is eloquent to perswade, and it seems to bespeak us, Loe here it is, here is happinesse;
but is eloquent to persuade, and it seems to bespeak us, Lo Here it is, Here is happiness;
cc-acp vbz j pc-acp vvi, cc pn31 vvz pc-acp vvi pno12, uh av pn31 vbz, av vbz n1;
(32) sermon (DIV2)
797
Page 487
12985
and when we send out our desires to overtake it, they misse and come short, and are frustrate:
and when we send out our Desires to overtake it, they miss and come short, and Are frustrate:
cc c-crq pns12 vvb av po12 n2 pc-acp vvi pn31, pns32 vvb cc vvi j, cc vbr vvb:
(32) sermon (DIV2)
797
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12986
our covetousnesse follows it, but it flyes away;
our covetousness follows it, but it flies away;
po12 n1 vvz pn31, cc-acp pn31 vvz av;
(32) sermon (DIV2)
797
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12987
still we pursue it, and that still withdraws, and so we lose our way, wander and erre, open to the rage of every beast of every temptation that assaults us,
still we pursue it, and that still withdraws, and so we loose our Way, wander and err, open to the rage of every beast of every temptation that assaults us,
av pns12 vvb pn31, cc cst av vvz, cc av pns12 vvb po12 n1, vvb cc vvi, vvb p-acp dt n1 pp-f d n1 pp-f d n1 cst vvz pno12,
(32) sermon (DIV2)
797
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12988
and at last fall into the pit of destruction.
and At last fallen into the pit of destruction.
cc p-acp ord n1 p-acp dt n1 pp-f n1.
(32) sermon (DIV2)
797
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12989
And here's the difference between that which is truely good, and that which but colours for it, and appeares so:
And here's the difference between that which is truly good, and that which but colours for it, and appears so:
cc av|vbz dt n1 p-acp d r-crq vbz av-j j, cc cst r-crq p-acp n2 p-acp pn31, cc vvz av:
(32) sermon (DIV2)
797
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12990
In the one our appetite pleaseth us, but experience is distastfull; it is honey in the desire, but gall in the taste;
In the one our appetite Pleases us, but experience is distasteful; it is honey in the desire, but Gall in the taste;
p-acp dt pi po12 n1 vvz pno12, cc-acp n1 vbz j; pn31 vbz n1 p-acp dt n1, cc-acp n1 p-acp dt n1;
(32) sermon (DIV2)
797
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12991
In the other, in that which is truely good, our appetite many times is dull and queazy,
In the other, in that which is truly good, our appetite many times is dull and queasy,
p-acp dt n-jn, p-acp d r-crq vbz av-j j, po12 n1 d n2 vbz j cc j,
(32) sermon (DIV2)
797
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12992
but when we have tasted, and chewed upon it, • … is sweeter then the honey or the honey combe:
but when we have tasted, and chewed upon it, • … is Sweeten then the honey or the honey comb:
cc-acp c-crq pns12 vhb vvn, cc vvn p-acp pn31, • … vbz jc cs dt n1 cc dt n1 n1:
(32) sermon (DIV2)
797
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12993
It may be gall in the appetite, but in the taste 'tis manna; If you put them into the scales to weigh them, there is no comparison;
It may be Gall in the appetite, but in the taste it's manna; If you put them into the scales to weigh them, there is no comparison;
pn31 vmb vbi n1 p-acp dt n1, cc-acp p-acp dt n1 pn31|vbz n1; cs pn22 vvb pno32 p-acp dt n2 pc-acp vvi pno32, pc-acp vbz dx n1;
(32) sermon (DIV2)
797
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12994
you may as well measure time with eternity, or weigh one sand of the shore with the whole ocean;
you may as well measure time with eternity, or weigh one sand of the shore with the Whole Ocean;
pn22 vmb a-acp av n1 n1 p-acp n1, cc vvi crd n1 pp-f dt n1 p-acp dt j-jn n1;
(32) sermon (DIV2)
797
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12995
for he that feedeth on lyes must needs be empty, when 'tis truth alone that fills us.
for he that feeds on lies must needs be empty, when it's truth alone that fills us.
c-acp pns31 cst vvz p-acp n2 vmb av vbi j, c-crq pn31|vbz n1 av-j cst vvz pno12.
(32) sermon (DIV2)
797
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12996
Last of all; As this good fils and satisfies us, so it gives a sweet relish and taste even to misery it self,Last of all; As this good fills and Satisfies us, so it gives a sweet relish and taste even to misery it self,
ord pp-f d; p-acp d j vvz cc vvz pno12, av pn31 vvz dt j n1 cc vvi av p-acp n1 pn31 n1,
(32) sermon (DIV2)
798
Page 488
12997
and those evills, which we so feare, as if there were none but those; it makes those things which are not good in themselves usefull and advantageous to us;
and those evils, which we so Fear, as if there were none but those; it makes those things which Are not good in themselves useful and advantageous to us;
cc d n2-jn, r-crq pns12 av vvb, c-acp cs pc-acp vbdr pix cc-acp d; pn31 vvz d n2 r-crq vbr xx j p-acp px32 j cc j p-acp pno12;
(32) sermon (DIV2)
798
Page 488
12998
and as Saint Basil observes, is not changed or lost in the multitude and throng of those evils which compasse us about on every side,
and as Saint Basil observes, is not changed or lost in the multitude and throng of those evils which compass us about on every side,
cc c-acp n1 np1 vvz, vbz xx vvn cc vvn p-acp dt n1 cc n1 pp-f d n2-jn r-crq vvb pno12 p-acp p-acp d n1,
(32) sermon (DIV2)
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but changes and turnes them, and makes them the helpers of our joy, makes losse gaine, enriches poverty, ennobles disgrace, shines upon afflictions that we may rejoyce in them, crownes persecution with blessednesse,
but changes and turns them, and makes them the helpers of our joy, makes loss gain, Enriches poverty, ennobles disgrace, shines upon afflictions that we may rejoice in them, crowns persecution with blessedness,
cc-acp n2 cc vvz pno32, cc vvz pno32 dt n2 pp-f po12 n1, vvz n1 vvi, vvz n1, vvz n1, vvz p-acp n2 cst pns12 vmb vvi p-acp pno32, vvz n1 p-acp n1,
(32) sermon (DIV2)
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It is the delight of man, and it is the delight of Angels, the delight and glory of God himself.
It is the delight of man, and it is the delight of Angels, the delight and glory of God himself.
pn31 vbz dt n1 pp-f n1, cc pn31 vbz dt n1 pp-f n2, dt n1 cc n1 pp-f np1 px31.
(32) sermon (DIV2)
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In respect of Religion it is not materiall, whether we be rich, or poore, naked or clothed, at the mill,
In respect of Religion it is not material, whither we be rich, or poor, naked or clothed, At the mill,
p-acp n1 pp-f n1 pn31 vbz xx j-jn, cs pns12 vbb j, cc j, j cc vvn, p-acp dt n1,
(32) sermon (DIV2)
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or on the throne, Censum non requirit, nudo homine contenta est, religion and piety require nothing but a man,
or on the throne, Censum non Requires, nudo homine contenta est, Religion and piety require nothing but a man,
cc p-acp dt n1, fw-la fw-fr n1, fw-la fw-la fw-la fw-la, n1 cc n1 vvb pix cc-acp dt n1,
(32) sermon (DIV2)
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for 'twere strange we should think this Good was shewed, this Religion ordained to put us to charges.
for 'twere strange we should think this Good was showed, this Religion ordained to put us to charges.
c-acp pn31|vbdr j pns12 vmd vvi d j vbds vvn, d n1 vvd pc-acp vvi pno12 p-acp n2.
(32) sermon (DIV2)
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Indeed he that imbraceth it, and keeps this treasure in his heart can never be poore,
Indeed he that Embraceth it, and keeps this treasure in his heart can never be poor,
av pns31 cst vvz pn31, cc vvz d n1 p-acp po31 n1 vmb av-x vbi j,
(32) sermon (DIV2)
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nor weak, nor naked, nor dishonorable;
nor weak, nor naked, nor dishonourable;
ccx j, ccx j, ccx j;
(32) sermon (DIV2)
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for in what weaknesse is not he strong? in what solitude hath not he troops to guard him? or when is he poore, who possesseth all things? when is he alone who hath piety for his companion,
for in what weakness is not he strong? in what solitude hath not he troops to guard him? or when is he poor, who Possesses all things? when is he alone who hath piety for his Companion,
c-acp p-acp r-crq n1 vbz xx pns31 j? p-acp q-crq n1 vhz xx pns31 n2 p-acp n1 pno31? cc q-crq vbz pns31 j, r-crq vvz d n2? q-crq vbz pns31 j r-crq vhz n1 p-acp po31 n1,
(32) sermon (DIV2)
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and the Angels for his ministers? when is he dishonourable, who is clothed with this robe of righteousnesse? He that hath nothing in this world,
and the Angels for his Ministers? when is he dishonourable, who is clothed with this robe of righteousness? He that hath nothing in this world,
cc dt n2 p-acp po31 n2? q-crq vbz pns31 j, r-crq vbz vvn p-acp d n1 pp-f n1? pns31 cst vhz pix p-acp d n1,
(32) sermon (DIV2)
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if he hath not this art of enjoying nothing, Perdidit infoelix totum nil, hath utterly lost the benefit of that nothing.
if he hath not this art of enjoying nothing, Perdidit infoelix totum nil, hath utterly lost the benefit of that nothing.
cs pns31 vhz xx d n1 pp-f vvg pix, fw-la fw-la fw-la fw-la, vhz av-j vvn dt n1 pp-f cst pix.
(32) sermon (DIV2)
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This may seem a Paradox, and so doth every thing to the flesh, to the sensitive part, which doth confine,
This may seem a Paradox, and so does every thing to the Flesh, to the sensitive part, which does confine,
d vmb vvi dt n1, cc av vdz d n1 p-acp dt n1, p-acp dt j n1, r-crq vdz vvi,
(32) sermon (DIV2)
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and regulate it, which indeed is to honor and spiritualize it;
and regulate it, which indeed is to honour and spiritualize it;
cc vvb pn31, r-crq av vbz pc-acp vvi cc vvi pn31;
(32) sermon (DIV2)
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but reason and religion discover more grosse absurdities and soloecismes in the motitions and applications of the sense, which wasts it self in its inclinations and longings,
but reason and Religion discover more gross absurdities and soloecismes in the motitions and applications of the sense, which wasts it self in its inclinations and longings,
cc-acp n1 cc n1 vvi av-dc j n2 cc fw-gr p-acp dt n2 cc n2 pp-f dt n1, r-crq vvz pn31 n1 p-acp po31 n2 cc n2-vvg,
(32) sermon (DIV2)
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and is lost in its paradice in that flattering object, to which it was carried with such violence;
and is lost in its paradise in that flattering Object, to which it was carried with such violence;
cc vbz vvn p-acp po31 n1 p-acp d j-vvg n1, p-acp r-crq pn31 vbds vvn p-acp d n1;
(32) sermon (DIV2)
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and so we are made poore in the midst of our heaps, base and dishonourable in our zenith,
and so we Are made poor in the midst of our heaps, base and dishonourable in our Zenith,
cc av pns12 vbr vvn j p-acp dt n1 pp-f po12 n2, j cc j p-acp po12 n1,
(32) sermon (DIV2)
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when we are at the highest;
when we Are At the highest;
c-crq pns12 vbr p-acp dt js;
(32) sermon (DIV2)
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13016
are sick, and tremble as Belshazzar did at a feast, are quickly weary of those delights we longed for;
Are sick, and tremble as Belshazzar did At a feast, Are quickly weary of those delights we longed for;
vbr j, cc vvi p-acp np1 vdd p-acp dt n1, vbr av-j j pp-f d n2 pns12 vvd p-acp;
(32) sermon (DIV2)
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13017
we have least, when we have most, and have nothing, when we have all;
we have least, when we have most, and have nothing, when we have all;
pns12 vhb ds, c-crq pns12 vhb ds, cc vhb pix, c-crq pns12 vhb d;
(32) sermon (DIV2)
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13018
when with this Good here in the text, (when in appearance we have nothing) we have more then this world can give,
when with this Good Here in the text, (when in appearance we have nothing) we have more then this world can give,
c-crq p-acp d j av p-acp dt n1, (c-crq p-acp n1 pns12 vhb pix) pns12 vhb dc cs d n1 vmb vvi,
(32) sermon (DIV2)
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and are then richest, when we are throwne out of it;
and Are then Richest, when we Are thrown out of it;
cc vbr av js, c-crq pns12 vbr vvn av pp-f pn31;
(32) sermon (DIV2)
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13020
and are then at the end of our hopes, when to the eye of flesh we are lost for ever.
and Are then At the end of our hope's, when to the eye of Flesh we Are lost for ever.
cc vbr av p-acp dt n1 pp-f po12 n2, c-crq p-acp dt n1 pp-f n1 pns12 vbr vvn p-acp av.
(32) sermon (DIV2)
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13021
Again, as it sweetens our misery, so it improves our wealth; makes that usefull to us, which might otherwise ruine us;
Again, as it sweetens our misery, so it improves our wealth; makes that useful to us, which might otherwise ruin us;
av, c-acp pn31 vvz po12 n1, av pn31 vvz po12 n1; vvz cst j p-acp pno12, r-crq vmd av vvi pno12;
(32) sermon (DIV2)
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13022
makes that as a chaine and ornament about our necks, which the devil useth to make his snare:
makes that as a chain and ornament about our necks, which the Devil uses to make his snare:
vvz cst p-acp dt n1 cc n1 p-acp po12 n2, r-crq dt n1 vvz pc-acp vvi po31 n1:
(32) sermon (DIV2)
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Parisiensis calls it Honestissimum furem, the honestest theef in the world, which by taking from us, makes us richer.Parisiensis calls it Honestissimum Furem, the honestest thief in the world, which by taking from us, makes us Richer.
np1 vvz pn31 fw-la fw-la, dt js n1 p-acp dt n1, r-crq p-acp vvg p-acp pno12, vvz pno12 jc.
(32) sermon (DIV2)
799
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13024
In a word, it makes the unrighteous mammon a friend, non enim auri vitium est avaritia, for covetousnesse is not the fault of the gold,
In a word, it makes the unrighteous mammon a friend, non enim auri Vitium est avaritia, for covetousness is not the fault of the gold,
p-acp dt n1, pn31 vvz dt j n1 dt n1, fw-fr fw-la fw-la fw-la fw-la fw-la, p-acp n1 vbz xx dt n1 pp-f dt n1,
(32) sermon (DIV2)
799
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13025
nor gluttony of meats, nor drunkennesse of wine, but of men;
nor gluttony of Meats, nor Drunkenness of wine, but of men;
ccx n1 pp-f n2, ccx n1 pp-f n1, cc-acp pp-f n2;
(32) sermon (DIV2)
799
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13026
nec deficitur ad mala, sed malè, saith Aust. we fail not in things evil in their own nature,nec deficitur ad mala, sed malè, Says Aust. we fail not in things evil in their own nature,
fw-la fw-la fw-la fw-la, fw-la fw-la, vvz np1 pns12 vvb xx p-acp n2 j-jn p-acp po32 d n1,
(32) sermon (DIV2)
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13027
but our great defect is, that even against the order of nature, we abuse those things to evil, which are naturally good.
but our great defect is, that even against the order of nature, we abuse those things to evil, which Are naturally good.
cc-acp po12 j n1 vbz, cst av p-acp dt n1 pp-f n1, pns12 vvb d n2 p-acp j-jn, r-crq vbr av-j j.
(32) sermon (DIV2)
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13028
All the riches in the world cannot raise a cloud, saith Basil, but yet we see the widdowes two mites did purchase heaven.
All the riches in the world cannot raise a cloud, Says Basil, but yet we see the widow's two mites did purchase heaven.
av-d dt n2 p-acp dt n1 vmbx vvi dt n1, vvz np1, p-acp av pns12 vvb dt n2 crd n2 vdd vvi n1.
(32) sermon (DIV2)
799
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13029
All the dainties, all the glory which we see, cannot bring us back again into Paradise,
All the dainties, all the glory which we see, cannot bring us back again into Paradise,
av-d dt n2-j, d dt n1 r-crq pns12 vvb, vmbx vvi pno12 av av p-acp n1,
(32) sermon (DIV2)
799
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and yet a cup of cold water shall find its reward.
and yet a cup of cold water shall find its reward.
cc av dt n1 pp-f j-jn n1 vmb vvi po31 n1.
(32) sermon (DIV2)
799
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13031
And this is the end why they are given, to wit, to be subservient to this Good; to be the matter, whereon it may shew its art and skill,
And this is the end why they Are given, to wit, to be subservient to this Good; to be the matter, whereon it may show its art and skill,
cc d vbz dt n1 c-crq pns32 vbr vvn, p-acp n1, pc-acp vbi fw-fr p-acp d j; pc-acp vbi dt n1, c-crq pn31 vmb vvi po31 n1 cc n1,
(32) sermon (DIV2)
799
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13032
and extract Manna out of meat, and the water of life out of drink, and eternity out of that which passeth away as a shadow, and returnes no more;
and extract Manna out of meat, and the water of life out of drink, and eternity out of that which passes away as a shadow, and returns not more;
cc vvi n1 av pp-f n1, cc dt n1 pp-f n1 av pp-f n1, cc n1 av pp-f d r-crq vvz av p-acp dt n1, cc n2 xx av-dc;
(32) sermon (DIV2)
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13033
for sensible things, saith Basil, are as types and representations of spirituall, and point out to them,
for sensible things, Says Basil, Are as types and representations of spiritual, and point out to them,
c-acp j n2, vvz np1, vbr p-acp n2 cc n2 pp-f j, cc n1 av p-acp pno32,
(32) sermon (DIV2)
799
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13034
as the sacrifices under the law, did to Christ, and shall have their consummatum est, and be abolisht as they were;
as the Sacrifices under the law, did to christ, and shall have their consummatum est, and be abolished as they were;
c-acp dt n2 p-acp dt n1, vdd p-acp np1, cc vmb vhi po32 fw-la fw-la, cc vbi vvn c-acp pns32 vbdr;
(32) sermon (DIV2)
799
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13035
and therefore we may so far make use of them (and 'tis the best use we can put them to) to make us in love with this true Good, which may lead us to blisse;
and Therefore we may so Far make use of them (and it's the best use we can put them to) to make us in love with this true Good, which may led us to bliss;
cc av pns12 vmb av av-j vvi n1 pp-f pno32 (cc pn31|vbz dt js n1 pns12 vmb vvi pno32 p-acp) pc-acp vvi pno12 p-acp n1 p-acp d j j, r-crq vmb vvi pno12 p-acp n1;
(32) sermon (DIV2)
799
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13036
and so think of them, as if there no gold at Ophir, no pearle but sanctity, no riches but godlinesse, no purchase but eternity.
and so think of them, as if there no gold At Ophir, no pearl but sanctity, no riches but godliness, no purchase but eternity.
cc av vvb pp-f pno32, c-acp cs a-acp dx n1 p-acp np1, dx n1 p-acp n1, dx n2 p-acp n1, dx n1 p-acp n1.
(32) sermon (DIV2)
799
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13037
And this is the Good in the text, 1. fitted and proportioned to the nature of our soul, 2ly. fitted to all sorts and conditions of men, 3ly. lovely and amiable in the eyes of all, 4ly. filling and satisfying all;
And this is the Good in the text, 1. fitted and proportioned to the nature of our soul, 2ly. fitted to all sorts and conditions of men, 3ly. lovely and amiable in the eyes of all, 4ly. filling and satisfying all;
cc d vbz dt j p-acp dt n1, crd vvn cc vvn p-acp dt n1 pp-f po12 n1, av-j. vvn p-acp d n2 cc n2 pp-f n2, av-j. j cc j p-acp dt n2 pp-f d, av-j. vvg cc vvg d;
(32) sermon (DIV2)
799
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13038
And last of all, giving a sweet rellish to the worst of evils, which we use most to fear;
And last of all, giving a sweet relish to the worst of evils, which we use most to Fear;
cc ord pp-f d, vvg dt j n1 p-acp dt js pp-f n2-jn, r-crq pns12 vvi av-ds pc-acp vvi;
(32) sermon (DIV2)
799
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13039
and making that which is not good in it self, good, and profitable, and advantageous to us;
and making that which is not good in it self, good, and profitable, and advantageous to us;
cc vvg d r-crq vbz xx j p-acp pn31 n1, j, cc j, cc j p-acp pno12;
(32) sermon (DIV2)
799
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13040
view it well and consider it, and you cannot but say, it is wroth the shewing, wroth the sight,
view it well and Consider it, and you cannot but say, it is wroth the showing, wroth the sighed,
vvb pn31 av cc vvi pn31, cc pn22 vmbx cc-acp vvi, pn31 vbz j dt vvg, av-j dt n1,
(32) sermon (DIV2)
799
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13041
and worth the purchase, though we lay down all that we are worth. And now to proceed;
and worth the purchase, though we lay down all that we Are worth. And now to proceed;
cc j dt n1, cs pns12 vvb a-acp d cst pns12 vbr j. cc av pc-acp vvi;
(32) sermon (DIV2)
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13060
then that which leads them upon the pricks, upon labour, and sorrow, and difficulty.
then that which leads them upon the pricks, upon labour, and sorrow, and difficulty.
av cst r-crq vvz pno32 p-acp dt n2, p-acp n1, cc n1, cc n1.
(32) sermon (DIV2)
801
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that you may fall in love with it, and embrace it, It is first, laid open and naked, and manifested unto you; 2ly. publisht by open proclamation, as a law, which hath NONLATINALPHABET, a forcing and necessitating power, that if the cords of love will not draw you, the bonds and force of a law may confine you to it. 1. he shews it, he hath shewed thee, O man what is good; 2ly. he requires it, he wills, he commands it;
that you may fallen in love with it, and embrace it, It is First, laid open and naked, and manifested unto you; 2ly. published by open proclamation, as a law, which hath, a forcing and necessitating power, that if the cords of love will not draw you, the bonds and force of a law may confine you to it. 1. he shows it, he hath showed thee, Oh man what is good; 2ly. he requires it, he wills, he commands it;
cst pn22 vmb vvi p-acp n1 p-acp pn31, cc vvi pn31, pn31 vbz ord, vvd j cc j, cc vvn p-acp pn22; av-j. vvn p-acp j n1, c-acp dt n1, r-crq vhz, dt n-vvg cc vvg n1, cst cs dt n2 pp-f n1 vmb xx vvi pn22, dt n2 cc n1 pp-f dt n1 vmb vvi pn22 p-acp pn31. crd pns31 vvz pn31, pns31 vhz vvd pno21, uh n1 q-crq vbz j; av-j. pns31 vvz pn31, pns31 vvz, pns31 vvz pn31;
(32) sermon (DIV2)
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for what doth God require but this? He hath shewed thee O man what is good, for what does God require but this? He hath showed thee Oh man what is good,
p-acp r-crq vdz np1 vvi p-acp d? pns31 vhz vvn pno21 uh n1 q-crq vbz j,
(32) sermon (DIV2)
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13044
and what doth the Lord require? And first: That which is truely good is open and manifest unto all;and what does the Lord require? And First: That which is truly good is open and manifest unto all;
cc q-crq vdz dt n1 vvi? cc ord: cst r-crq vbz av-j j vbz j cc j p-acp d;
(32) sermon (DIV2)
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13045
God exposes and layes open, puts it to sale, and bids us come and buy: It is a treasure, and he hath unlockt it;
God exposes and lays open, puts it to sale, and bids us come and buy: It is a treasure, and he hath unlocked it;
np1 vvz cc vvz j, vvz pn31 p-acp n1, cc vvz pno12 vvi cc vvi: pn31 vbz dt n1, cc pns31 vhz vvd pn31;
(32) sermon (DIV2)
801
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13046
it is a pearle, Math. 13. and he hath opened the casket; It is his light, and he hides it not under a bushel;
it is a pearl, Math. 13. and he hath opened the casket; It is his Light, and he hides it not under a bushel;
pn31 vbz dt n1, np1 crd cc pns31 vhz vvn dt n1; pn31 vbz po31 n1, cc pns31 vvz pn31 xx p-acp dt n1;
(32) sermon (DIV2)
801
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13047
It is a rule by which we are to walk, and being it concernes our conduct in our way, it is easie,
It is a Rule by which we Are to walk, and being it concerns our conduct in our Way, it is easy,
pn31 vbz dt n1 p-acp r-crq pns12 vbr pc-acp vvi, cc n1 pn31 vvz po12 n1 p-acp po12 n1, pn31 vbz j,
(32) sermon (DIV2)
801
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13048
and obvious, and open to the weakest understanding; sua fronte proponitur, saith Tertullian, it is presented to us without any mask or vaile.
and obvious, and open to the Weakest understanding; sua front proponitur, Says Tertullian, it is presented to us without any mask or veil.
cc j, cc vvi p-acp dt js n1; fw-la n1 fw-la, vvz np1, pn31 vbz vvn p-acp pno12 p-acp d n1 cc n1.
(32) sermon (DIV2)
801
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13049
For indeed it is the property of a rule to be so, perspicuous;
For indeed it is the property of a Rule to be so, perspicuous;
p-acp av pn31 vbz dt n1 pp-f dt n1 pc-acp vbi av, j;
(32) sermon (DIV2)
801
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13050
otherwise it is not a rule, but an Oracle, or rather a snare to catch us;
otherwise it is not a Rule, but an Oracle, or rather a snare to catch us;
av pn31 vbz xx dt n1, cc-acp dt n1, cc av-c dt n1 pc-acp vvi pno12;
(32) sermon (DIV2)
801
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13051
for how shall we be able to embrace it, if we cannot see it? how shall we be able to do our duty,
for how shall we be able to embrace it, if we cannot see it? how shall we be able to do our duty,
c-acp q-crq vmb pns12 vbi j pc-acp vvi pn31, cs pns12 vmbx vvi pn31? q-crq vmb pns12 vbi j pc-acp vdi po12 n1,
(32) sermon (DIV2)
801
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13052
if we know not what it is? if the trumpet give an uncertain sound, who shall prepare himself to battle? saith Saint Paul; If this good be clouded with darknesse,
if we know not what it is? if the trumpet give an uncertain found, who shall prepare himself to battle? Says Saint Paul; If this good be clouded with darkness,
cs pns12 vvb xx r-crq pn31 vbz? cs dt n1 vvb dt j n1, r-crq vmb vvi px31 p-acp n1? vvz n1 np1; cs d j vbb vvn p-acp n1,
(32) sermon (DIV2)
801
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13053
and perplexities, who shall gird up his loynes to make his approches and addresses to it? 'tis true indeed;
and perplexities, who shall gird up his loins to make his Approaches and Addresses to it? it's true indeed;
cc n2, r-crq vmb vvi a-acp po31 n2 pc-acp vvi po31 n2 cc n2 p-acp pn31? pn31|vbz j av;
(32) sermon (DIV2)
801
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13054
to draw neere, to lay hold and joyne with it (having no better retinue commonly,
to draw near, to lay hold and join with it (having no better retinue commonly,
pc-acp vvi av-j, pc-acp vvi n1 cc vvi p-acp pn31 (vhg dx jc n1 av-j,
(32) sermon (DIV2)
801
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13055
then contempt and reproch, then misery and affliction, then persecution and death, being compassed about with these terrors,) is a matter of difficulty, in regard of our weaknesse and frailty, which loves not to look upon beauty in such a dresse;
then contempt and reproach, then misery and affliction, then persecution and death, being compassed about with these terrors,) is a matter of difficulty, in regard of our weakness and frailty, which loves not to look upon beauty in such a dress;
cs n1 cc n1, cs n1 cc n1, cs n1 cc n1, vbg vvn a-acp p-acp d n2,) vbz dt n1 pp-f n1, p-acp n1 pp-f po12 n1 cc n1, r-crq vvz xx pc-acp vvi p-acp n1 p-acp d dt n1;
(32) sermon (DIV2)
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13056
and that domestick war which is within us, and that fight and contention which is between the flesh and the spirit;
and that domestic war which is within us, and that fight and contention which is between the Flesh and the Spirit;
cc d j-jn n1 r-crq vbz p-acp pno12, cc d n1 cc n1 r-crq vbz p-acp dt n1 cc dt n1;
(32) sermon (DIV2)
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13057
and in this respect it is a narrow way, and we must use a kind of violence upon our selves to work through it to our end;
and in this respect it is a narrow Way, and we must use a kind of violence upon our selves to work through it to our end;
cc p-acp d n1 pn31 vbz dt j n1, cc pns12 vmb vvi dt n1 pp-f n1 p-acp po12 n2 pc-acp vvi p-acp pn31 p-acp po12 n1;
(32) sermon (DIV2)
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but yet it is shewed and manifested, and the knowledge of the way is not shut up and barricadoed,
but yet it is showed and manifested, and the knowledge of the Way is not shut up and barricadoed,
cc-acp av pn31 vbz vvn cc vvn, cc dt n1 pp-f dt n1 vbz xx vvn a-acp cc vvn,
(32) sermon (DIV2)
801
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13059
but to those who are not willing to find it, but run a contrary way by some false light, which they had rather look upon and follow,
but to those who Are not willing to find it, but run a contrary Way by Some false Light, which they had rather look upon and follow,
cc-acp p-acp d r-crq vbr xx j pc-acp vvi pn31, cc-acp vvb dt j-jn n1 p-acp d j n1, r-crq pns32 vhd av-c vvb p-acp cc vvi,
(32) sermon (DIV2)
801
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13061
Whatsoever concernes a man, is easie to be seen, for it is as open as the day, in other passages,
Whatsoever concerns a man, is easy to be seen, for it is as open as the day, in other passages,
r-crq vvz dt n1, vbz j pc-acp vbi vvn, c-acp pn31 vbz a-acp j c-acp dt n1, p-acp j-jn n2,
(32) sermon (DIV2)
801
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13062
and dispensations of himself, in other effects of his power and wisdome:
and dispensations of himself, in other effects of his power and Wisdom:
cc n2 pp-f px31, p-acp j-jn n2 pp-f po31 n1 cc n1:
(32) sermon (DIV2)
801
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13063
God is a God afar off, but in this which concernes us, he is neere at hand, he is with us, about us, and within us;
God is a God afar off, but in this which concerns us, he is near At hand, he is with us, about us, and within us;
np1 vbz dt np1 av a-acp, p-acp p-acp d r-crq vvz pno12, pns31 vbz av-j p-acp n1, pns31 vbz p-acp pno12, p-acp pno12, cc p-acp pno12;
(32) sermon (DIV2)
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In other things, which will no whit advantage us to see, he makes darknesse his pavilion round about him,
In other things, which will no whit advantage us to see, he makes darkness his pavilion round about him,
p-acp j-jn n2, r-crq vmb dx n1 vvi pno12 pc-acp vvi, pns31 vvz n1 po31 n1 av-j p-acp pno31,
(32) sermon (DIV2)
801
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13065
but in this he displayes his beams. His way is in the whirlwind, Nahum 1.3. and his footsteps are not known, Ps. 77.19. why he lifts up one on high, and layes another in the dust;
but in this he displays his beams. His Way is in the whirlwind, Nahum 1.3. and his footsteps Are not known, Ps. 77.19. why he lifts up one on high, and lays Another in the dust;
cc-acp p-acp d pns31 vvz po31 n2. po31 n1 vbz p-acp dt n1, np1 crd. cc po31 n2 vbr xx vvn, np1 crd. c-crq pns31 vvz a-acp crd p-acp j, cc vvz j-jn p-acp dt n1;
(32) sermon (DIV2)
801
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13066
why he now shines upon my tabernacle, and anon beats upon it with his tempest;
why he now shines upon my tabernacle, and anon beats upon it with his tempest;
c-crq pns31 av vvz p-acp po11 n1, cc av vvz p-acp pn31 p-acp po31 n1;
(32) sermon (DIV2)
801
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13067
why he placeth a man of Belial in the throne, and sets the poore innocent man to grind at the mill;
why he places a man of Belial in the throne, and sets the poor innocent man to grind At the mill;
c-crq pns31 vvz dt n1 pp-f np1 p-acp dt n1, cc vvz dt j j-jn n1 pc-acp vvi p-acp dt n1;
(32) sermon (DIV2)
801
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13068
why he passeth by a brothel-house, and with his thunder beats down his own temple;
why he passes by a Brothel-house, and with his thunder beats down his own temple;
c-crq pns31 vvz p-acp dt n1, cc p-acp po31 n1 vvz a-acp po31 d n1;
(32) sermon (DIV2)
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13069
why he keepeth not a constant course in his works, but to day passeth by us in a still voice,
why he Keepeth not a constant course in his works, but to day passes by us in a still voice,
c-crq pns31 vvz xx dt j n1 p-acp po31 n2, cc-acp p-acp n1 vvz p-acp pno12 p-acp dt j n1,
(32) sermon (DIV2)
801
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13070
and to morrow in an earthquake;
and to morrow in an earthquake;
cc p-acp n1 p-acp dt n1;
(32) sermon (DIV2)
801
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13071
as it is far removed out of our ken and sight, so to know it would not promote or forward us in our motion to happinesse;
as it is Far removed out of our ken and sighed, so to know it would not promote or forward us in our motion to happiness;
c-acp pn31 vbz av-j vvn av pp-f po12 n1 cc n1, av pc-acp vvi pn31 vmd xx vvi cc j pno12 p-acp po12 n1 p-acp n1;
(32) sermon (DIV2)
801
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13072
we are the wiser, that we do not know them;
we Are the Wiser, that we do not know them;
pns12 vbr dt jc, cst pns12 vdb xx vvi pno32;
(32) sermon (DIV2)
801
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13073
for there is no greater folly in the world then for a mortall, finite creature, to discover such a mad ambition,
for there is no greater folly in the world then for a Mortal, finite creature, to discover such a mad ambition,
c-acp pc-acp vbz dx jc n1 p-acp dt n1 av p-acp dt j-jn, j n1, pc-acp vvi d dt j n1,
(32) sermon (DIV2)
801
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13074
as to desire to know as much, and be as wise as his creator.
as to desire to know as much, and be as wise as his creator.
c-acp pc-acp vvi pc-acp vvi c-acp av-d, cc vbi a-acp j c-acp po31 n1.
(32) sermon (DIV2)
801
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13075
This was my infirmity, saith David, I was even sick, when I did think of it;This was my infirmity, Says David, I was even sick, when I did think of it;
d vbds po11 n1, vvz np1, pns11 vbds av j, c-crq pns11 vdd vvi pp-f pn31;
(32) sermon (DIV2)
801
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and he checketh himself for it, Psal. 77.11.
and he checketh himself for it, Psalm 77.11.
cc pns31 vvz px31 p-acp pn31, np1 crd.
(32) sermon (DIV2)
801
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13077
Behold the world is my stage, and here I must move by that light which he hath afforded me,
Behold the world is my stage, and Here I must move by that Light which he hath afforded me,
vvb dt n1 vbz po11 n1, cc av pns11 vmb vvi p-acp d n1 r-crq pns31 vhz vvn pno11,
(32) sermon (DIV2)
801
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13078
and not be put out of my part to a full shame, by a bold and unseasonable contemplation of Gods proceedings;
and not be put out of my part to a full shame, by a bold and unseasonable contemplation of God's proceedings;
cc xx vbi vvn av pp-f po11 n1 p-acp dt j n1, p-acp dt j cc j n1 pp-f n2 n2-vvg;
(32) sermon (DIV2)
801
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13079
not run out of my own wayes by gazing too boldly on his.
not run out of my own ways by gazing too boldly on his.
xx vvn av pp-f po11 d n2 p-acp vvg av av-j p-acp png31.
(32) sermon (DIV2)
801
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13080
My businesse is to embrace this good, and that will be my Angel to keep me in all my wayes, that I dash not my foot against a stone, against those perplext and crosse events, which are those stones which we so hardly digest.
My business is to embrace this good, and that will be my Angel to keep me in all my ways, that I dash not my foot against a stone, against those perplexed and cross events, which Are those stones which we so hardly digest.
po11 n1 vbz pc-acp vvi d j, cc cst vmb vbi po11 n1 pc-acp vvi pno11 p-acp d po11 n2, cst pns11 vvb xx po11 n1 p-acp dt n1, p-acp d j-vvn cc j n2, r-crq vbr d n2 r-crq pns12 av av vvi.
(32) sermon (DIV2)
801
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13081
I cannot know why he lifteth up one, and pulleth down another;
I cannot know why he lifts up one, and pulls down Another;
pns11 vmbx vvi c-crq pns31 vvz a-acp crd, cc vvz a-acp j-jn;
(32) sermon (DIV2)
801
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13082
but if I cleave to this, This will lift up my head, even when I am down.
but if I cleave to this, This will lift up my head, even when I am down.
cc-acp cs pns11 vvb p-acp d, d vmb vvi a-acp po11 n1, av c-crq pns11 vbm a-acp.
(32) sermon (DIV2)
801
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13083
It is not fit I should know why the wicked prosper;
It is not fit I should know why the wicked prosper;
pn31 vbz xx j pns11 vmd vvi c-crq dt j vvi;
(32) sermon (DIV2)
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13084
but by this light I see a serpent in their Paradise, which will deceive and sting them to death:
but by this Light I see a serpent in their Paradise, which will deceive and sting them to death:
cc-acp p-acp d n1 pns11 vvb dt n1 p-acp po32 n1, r-crq vmb vvi cc vvi pno32 p-acp n1:
(32) sermon (DIV2)
801
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13085
why they prosper I cannot find out, but he that seemes to hide himself, comes so neere me,
why they prosper I cannot find out, but he that seems to hide himself, comes so near me,
c-crq pns32 vvb pns11 vmbx vvi av, cc-acp pns31 cst vvz pc-acp vvi px31, vvz av av-j pno11,
(32) sermon (DIV2)
801
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13086
as to tell me, Their prosperity shall slay them. Prov. 1.32. That their greatest happinesse is their greatest curse, and if there be an hell on earth, it is better then their heaven.
as to tell me, Their Prosperity shall slay them. Curae 1.32. That their greatest happiness is their greatest curse, and if there be an hell on earth, it is better then their heaven.
c-acp pc-acp vvi pno11, po32 n1 vmb vvi pno32. np1 crd. d po32 js n1 vbz po32 js n1, cc cs pc-acp vbi dt n1 p-acp n1, pn31 vbz jc cs po32 n1.
(32) sermon (DIV2)
801
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13087
It is not convenient for me to know things to come;
It is not convenient for me to know things to come;
pn31 vbz xx j p-acp pno11 pc-acp vvi n2 pc-acp vvi;
(32) sermon (DIV2)
801
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13088
quem mihi, quem tibi sinem Dii dederint, what will be my end, and what will be theirs, to know the number of their dayes how long they shall rage, and I suffer;Whom mihi, Whom tibi sinem Gods dederint, what will be my end, and what will be theirs, to know the number of their days how long they shall rage, and I suffer;
fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, r-crq vmb vbi po11 n1, cc q-crq vmb vbi png32, pc-acp vvi dt n1 pp-f po32 ng2 c-crq av-j pns32 vmb vvi, cc pns11 vvb;
(32) sermon (DIV2)
801
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13089
these are like the secrets of great Princes, and they may undoe us, and therefore they are lockt up from us in the prescience and bosome of God,
these Are like the secrets of great Princes, and they may undo us, and Therefore they Are locked up from us in the prescience and bosom of God,
d vbr av-j dt n2-jn pp-f j n2, cc pns32 vmb vvi pno12, cc av pns32 vbr vvn a-acp p-acp pno12 p-acp dt n1 cc n1 pp-f np1,
(32) sermon (DIV2)
801
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and he keeps the key himself, and will not shew them:
and he keeps the key himself, and will not show them:
cc pns31 vvz dt n1 px31, cc vmb xx vvi pno32:
(32) sermon (DIV2)
801
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13091
But cast thy burden upin him, do thy duty, exercise •hy self in that which he hath shewen,But cast thy burden upin him, do thy duty, exercise •hy self in that which he hath shown,
cc-acp vvi po21 n1 vvi pno31, vdb po21 n1, vvb j n1 p-acp d r-crq pns31 vhz vvn,
(32) sermon (DIV2)
801
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13092
and then thon mayest lye down, and rest upon this, that their damnation sleepeth not, that their rage shall not hurt thee,
and then thon Mayest lie down, and rest upon this, that their damnation Sleepeth not, that their rage shall not hurt thee,
cc cs pns21 vm2 vvi a-acp, cc n1 p-acp d, cst po32 n1 vvz xx, cst po32 n1 vmb xx vvi pno21,
(32) sermon (DIV2)
801
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13093
and that thy patience shall crown thee.
and that thy patience shall crown thee.
cc cst po21 n1 vmb vvi pno21.
(32) sermon (DIV2)
801
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13094
In a word, If it be evil and thou forseest it, it may cast thee down too low;
In a word, If it be evil and thou forseest it, it may cast thee down too low;
p-acp dt n1, cs pn31 vbb j-jn cc pns21 vv2 pn31, pn31 vmb vvi pno21 a-acp av j;
(32) sermon (DIV2)
801
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13095
and if it be good, it may lift thee up too high, and thy exaltation may be more dangerous then thy fall;
and if it be good, it may lift thee up too high, and thy exaltation may be more dangerous then thy fallen;
cc cs pn31 vbb j, pn31 vmb vvi pno21 a-acp av j, cc po21 n1 vmb vbi av-dc j cs po21 n1;
(32) sermon (DIV2)
801
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13096
but Eschew Evil, and follow that which is good, and this will be a certain Prophesie and presage of a good end (be it what it will) whether it come to meet thee in the midst of rayes, or of a tempest.
but Eschew Evil, and follow that which is good, and this will be a certain Prophesy and presage of a good end (be it what it will) whither it come to meet thee in the midst of rays, or of a tempest.
cc-acp vvb j-jn, cc vvi d r-crq vbz j, cc d vmb vbi dt j vvi cc n1 pp-f dt j n1 (vbi pn31 q-crq pn31 vmb) cs pn31 vvb pc-acp vvi pno21 p-acp dt n1 pp-f n2, cc pp-f dt n1.
(32) sermon (DIV2)
801
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13097
These things God will not shew thee, because thy eye is too weak to receive them;
These things God will not show thee, Because thy eye is too weak to receive them;
d n2 np1 vmb xx vvi pno21, c-acp po21 n1 vbz av j pc-acp vvi pno32;
(32) sermon (DIV2)
802
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13098
nor in the next place will he answer thy curiosity and determine every question which thou art too ready to to put up;
nor in the next place will he answer thy curiosity and determine every question which thou art too ready to to put up;
ccx p-acp dt ord n1 vmb pns31 vvi po21 n1 cc vvi d n1 r-crq pns21 vb2r av j p-acp pc-acp vvi a-acp;
(32) sermon (DIV2)
802
Page 491
13099
nor redeeme thee from those doubts and perplexities, which not knowledge but thy ignorance hath led thee into,
nor Redeem thee from those doubts and perplexities, which not knowledge but thy ignorance hath led thee into,
ccx vvi pno21 p-acp d n2 cc n2, r-crq xx n1 p-acp po21 n1 vhz vvn pno21 p-acp,
(32) sermon (DIV2)
802
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13100
and so left thee in that maze and labyrinth, out of which thou canst not get;
and so left thee in that maze and labyrinth, out of which thou Canst not get;
cc av vvn pno21 p-acp d n1 cc n1, av pp-f r-crq pns21 vm2 xx vvi;
(32) sermon (DIV2)
802
Page 491
13101
for it savours more of ignorance then knowledg, to venture in our search without light, to conclude without premises,
for it savours more of ignorance then knowledge, to venture in our search without Light, to conclude without premises,
c-acp pn31 vvz dc pp-f n1 cs n1, pc-acp vvi p-acp po12 n1 p-acp n1, pc-acp vvi p-acp n2,
(32) sermon (DIV2)
802
Page 491
13102
and to affect the knowledge of that which we must needs know was yet never discovered,
and to affect the knowledge of that which we must needs know was yet never discovered,
cc pc-acp vvi dt n1 pp-f d r-crq pns12 vmb av vvb vbds av av vvn,
(32) sermon (DIV2)
802
Page 491
13103
and therefore can never be known.
and Therefore can never be known.
cc av vmb av-x vbi vvn.
(32) sermon (DIV2)
802
Page 491
13104
That Good which is good for us, he brings out of the treasurie of his wisdome,
That Good which is good for us, he brings out of the treasury of his Wisdom,
cst j r-crq vbz j p-acp pno12, pns31 vvz av pp-f dt n1 pp-f po31 n1,
(32) sermon (DIV2)
802
Page 491
13140
and these two are alwaies in conjunction, and have a mutuall aspect one on the other;
and these two Are always in conjunction, and have a mutual aspect one on the other;
cc d crd vbr av p-acp n1, cc vhb dt j n1 crd p-acp dt n-jn;
(32) sermon (DIV2)
804
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13105
and layes it before us, and bids us come and see how gracious he is; but that which is curiosae disquisitionis, as Tertullian speaks, of a more subtle nature, he keeps from our eyes:
and lays it before us, and bids us come and see how gracious he is; but that which is curiosae disquisitionis, as Tertullian speaks, of a more subtle nature, he keeps from our eyes:
cc vvz pn31 p-acp pno12, cc vvz pno12 vvi cc vvi c-crq j pns31 vbz; p-acp cst r-crq vbz fw-la fw-la, p-acp np1 vvz, pp-f dt av-dc j n1, pns31 vvz p-acp po12 n2:
(32) sermon (DIV2)
802
Page 491
13106
for religion may stand fast as mount Sion, though it have not those deeper speculations to support it, which many times supplant and undermine it,
for Religion may stand fast as mount Sion, though it have not those Deeper speculations to support it, which many times supplant and undermine it,
p-acp n1 vmb vvi av-j p-acp n1 np1, cs pn31 vhb xx d jc-jn n2 pc-acp vvi pn31, r-crq d n2 vvi cc vvi pn31,
(32) sermon (DIV2)
802
Page 492
13107
and rob it of that precious time, and those earnest endeavours, which were due, and consecrated to it alone.
and rob it of that precious time, and those earnest endeavours, which were due, and consecrated to it alone.
cc vvi pn31 pp-f d j n1, cc d j n2, r-crq vbdr j-jn, cc vvn p-acp pn31 av-j.
(32) sermon (DIV2)
802
Page 492
13108
What a fruitlesse dispute might that seem to be between Saint Hierome and Saint Austin, concerning the originall of the soul? when after long debate,
What a fruitless dispute might that seem to be between Saint Jerome and Saint Austin, Concerning the original of the soul? when After long debate,
q-crq dt j n1 vmd d vvi pc-acp vbi p-acp n1 np1 cc n1 np1, vvg dt n-jn pp-f dt n1? c-crq p-acp j n1,
(32) sermon (DIV2)
802
Page 492
13109
and some heat, and frequent intercourse of letters, Saint Austin himself confesses in his Retractions, de origine animae nec tunc sciebam,
and Some heat, and frequent intercourse of letters, Saint Austin himself Confesses in his Retractions, de origine Spirits nec tunc sciebam,
cc d n1, cc j n1 pp-f n2, n1 np1 px31 vvz p-acp po31 n2, fw-fr fw-la fw-la fw-la fw-la fw-la,
(32) sermon (DIV2)
802
Page 492
13110
nec adhuc scio, concerning the soules originall, I knew nothing then, and know as little now:nec Adhoc scio, Concerning the Souls original, I knew nothing then, and know as little now:
fw-la fw-la fw-la, vvg dt n2 j-jn, pns11 vvd pix av, cc vvb p-acp j av:
(32) sermon (DIV2)
802
Page 492
13111
what a needlesse controversie arose between the Eastern and the Western Bishops, concerning the time of the keeping of the Feast of Easter? when whensoever they kept it, they gave some occasion to standers by, of feare, that they kept it both with the leaven of malice and uncharitablenesse;
what a needless controversy arose between the Eastern and the Western Bishops, Concerning the time of the keeping of the Feast of Easter? when whensoever they kept it, they gave Some occasion to standers by, of Fear, that they kept it both with the leaven of malice and uncharitableness;
r-crq dt j n1 vvd p-acp dt j cc dt j n2, vvg dt n1 pp-f dt n-vvg pp-f dt n1 pp-f n1? c-crq c-crq pns32 vvd pn31, pns32 vvd d n1 p-acp n2 p-acp, pp-f n1, cst pns32 vvd pn31 d p-acp dt n1 pp-f n1 cc n1;
(32) sermon (DIV2)
802
Page 492
13112
and what a weaknesse is it to put that to the question, which before inquiry made, we may easily know we shall never find? Many such questions have been in agitation, many such inquiries made,
and what a weakness is it to put that to the question, which before inquiry made, we may Easily know we shall never find? Many such questions have been in agitation, many such inquiries made,
cc q-crq dt n1 vbz pn31 pc-acp vvi cst p-acp dt n1, r-crq p-acp n1 vvd, pns12 vmb av-j vvi pns12 vmb av-x vvi? av-d d n2 vhb vbn p-acp n1, d d n2 vvd,
(32) sermon (DIV2)
802
Page 492
13113
and some others of another nature, which do not deserve the name of questions, because they cannot be resolved,
and Some Others of Another nature, which do not deserve the name of questions, Because they cannot be resolved,
cc d n2-jn pp-f j-jn n1, r-crq vdb xx vvi dt n1 pp-f n2, c-acp pns32 vmbx vbi vvn,
(32) sermon (DIV2)
802
Page 492
13114
or are resolved with so little profit;
or Are resolved with so little profit;
cc vbr vvn p-acp av j n1;
(32) sermon (DIV2)
802
Page 492
13115
as concerning the state of the dead, which they could not, or would not discover, who were raised from it;
as Concerning the state of the dead, which they could not, or would not discover, who were raised from it;
c-acp vvg dt n1 pp-f dt j, r-crq pns32 vmd xx, cc vmd xx vvi, r-crq vbdr vvn p-acp pn31;
(32) sermon (DIV2)
802
Page 492
13116
of the nature of hell fire, when it should be the study of our whole life to be those new creatures who shall never know it;
of the nature of hell fire, when it should be the study of our Whole life to be those new creatures who shall never know it;
pp-f dt n1 pp-f n1 n1, c-crq pn31 vmd vbi dt n1 pp-f po12 j-jn n1 pc-acp vbi d j n2 r-crq vmb av-x vvi pn31;
(32) sermon (DIV2)
802
Page 492
13117
of the condition of infants, that dye in the womb; of Gods decrees, and the order of them;
of the condition of Infants, that die in the womb; of God's decrees, and the order of them;
pp-f dt n1 pp-f n2, cst vvb p-acp dt n1; pp-f ng1 n2, cc dt n1 pp-f pno32;
(32) sermon (DIV2)
802
Page 492
13118
of his omnipotency, omniscience, omnipresence, which we as boldly speak of, as we do of the virtues in Aristotles morals, as if we did see him as he sees us,
of his omnipotency, omniscience, omnipresence, which we as boldly speak of, as we do of the Virtues in Aristotle morals, as if we did see him as he sees us,
a-acp po31 n1, n1, n1, r-crq pns12 p-acp av-j vvi pp-f, c-acp pns12 vdb pp-f dt n2 p-acp npg1 n2, c-acp cs pns12 vdd vvi pno31 c-acp pns31 vvz pno12,
(32) sermon (DIV2)
802
Page 492
13119
and did know him as we are known.
and did know him as we Are known.
cc vdd vvi pno31 c-acp pns12 vbr vvn.
(32) sermon (DIV2)
802
Page 492
13120
Many more there are, and to these, many cases of conscience, which do rather perplex and rack the conscience then guide and settle it;
Many more there Are, and to these, many cases of conscience, which do rather perplex and rack the conscience then guide and settle it;
av-d av-dc pc-acp vbr, cc p-acp d, d n2 pp-f n1, r-crq vdb av-c vvi cc vvi dt n1 av vvi cc vvi pn31;
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and too many, which, as the Apostle speakes of fornication and uncleannesse, are not fit to be named amongst us.
and too many, which, as the Apostle speaks of fornication and uncleanness, Are not fit to be nam among us.
cc av d, r-crq, c-acp dt n1 vvz pp-f n1 cc n1, vbr xx j pc-acp vbi vvn p-acp pno12.
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what concernes us, that we can apprehend, and what we can apprehend concernes us;
what concerns us, that we can apprehend, and what we can apprehend concerns us;
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Poteramus has horas non perdere, The time which hath been spent in the discussion of these, might (to speake no more) have been bestowed with more advantage to the Church and common cause;Poteramus has horas non Perdere, The time which hath been spent in the discussion of these, might (to speak no more) have been bestowed with more advantage to the Church and Common cause;
np1 vhz n1 fw-fr fw-mi, dt n1 r-crq vhz vbn vvn p-acp dt n1 pp-f d, vmd (pc-acp vvi av-dx av-dc) vhb vbn vvn p-acp dc n1 p-acp dt n1 cc j n1;
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for I do not see how they come within the compasse of this Good, or have added one haire to its perfection.
for I do not see how they come within the compass of this Good, or have added one hair to its perfection.
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For what need this losse of oyl and labour, this stir and noise? why should this curiosity spread so, For what need this loss of oil and labour, this stir and noise? why should this curiosity spread so,
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as to be as universall as the Church it self? when all that God will shew,
as to be as universal as the Church it self? when all that God will show,
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or concernes us to see, is drawn up within this narrow compasse of this one word, that which is Good. Would you view it in its particulars? I need not send you to those many Creeds framed at sundry times, and in divers manners;
or concerns us to see, is drawn up within this narrow compass of this one word, that which is Good. Would you view it in its particulars? I need not send you to those many Creeds framed At sundry times, and in diverse manners;
cc vvz pno12 pc-acp vvi, vbz vvn a-acp p-acp d j n1 pp-f d crd n1, cst r-crq vbz j. vmd pn22 vvi pn31 p-acp po31 n2-j? pns11 vvb xx vvi pn22 p-acp d d n2 vvn p-acp j n2, cc p-acp j n2;
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for Erasmus will tell us, That religion was never more sincere and uncorrupt, then when they used but one Creed, and that a short one:
for Erasmus will tell us, That Religion was never more sincere and uncorrupt, then when they used but one Creed, and that a short one:
p-acp np1 vmb vvi pno12, cst n1 vbds av-x av-dc j cc j, av c-crq pns32 vvd p-acp crd n1, cc cst dt j pi:
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Saint Paul calls the proportion of faith, Rom. 12.6. that proportion, which we must not come short of, nor exceed;
Saint Paul calls the proportion of faith, Rom. 12.6. that proportion, which we must not come short of, nor exceed;
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a forme of sound words, 2 Tim. 1.13.a Form of found words, 2 Tim. 1.13.
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which hath no corrupt doctrine mixed with it, and the truth, which is after Godlinesse, 1 Iit. 1. which is therefore shewn, that we may be just, and mercifull, and humble:
which hath no corrupt Doctrine mixed with it, and the truth, which is After Godliness, 1 Iit. 1. which is Therefore shown, that we may be just, and merciful, and humble:
r-crq vhz dx j n1 vvn p-acp pn31, cc dt n1, r-crq vbz p-acp n1, crd vvi. crd r-crq vbz av vvn, cst pns12 vmb vbi j, cc j, cc j:
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who knowes not what 'tis to believe in Christ? to deny ungodlinesse, and worldly lusts? what oppressor knowes not what Justice is,
who knows not what it's to believe in christ? to deny ungodliness, and worldly Lustiest? what oppressor knows not what justice is,
r-crq vvz xx r-crq pn31|vbz pc-acp vvi p-acp np1? pc-acp vvi n1, cc j n2? q-crq n1 vvz xx r-crq n1 vbz,
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and who more ready to demand it? what tyrant is not ready to beg mercy at his need? who is so puffed up,
and who more ready to demand it? what tyrant is not ready to beg mercy At his need? who is so puffed up,
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as to be quite ignorant, what humility is? who understands not our Saviours Sermon on the mount? Where this Good in the text is spread and dilated into its severall parts? And to know these, is to know all that should be known;
as to be quite ignorant, what humility is? who understands not our Saviors Sermon on the mount? Where this Good in the text is spread and dilated into its several parts? And to know these, is to know all that should be known;
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(32) sermon (DIV2)
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and did we practice what is easie to know, we should not thus trouble our selves and others to know what to practice;
and did we practice what is easy to know, we should not thus trouble our selves and Others to know what to practice;
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and as the ancients use to say, the way to knowledge is easie to them who are desirous to be Good,
and as the ancients use to say, the Way to knowledge is easy to them who Are desirous to be Good,
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nor was this light ever hid from those, who did delight to walk by it;
nor was this Light ever hid from those, who did delight to walk by it;
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the law is a light saith David, and to say it is not visible when 'tis held forth, is to deny it to be a light;the law is a Light Says David, and to say it is not visible when it's held forth, is to deny it to be a Light;
dt n1 vbz dt j vvz np1, cc pc-acp vvi pn31 vbz xx j c-crq pn31|vbz vvn av, vbz pc-acp vvi pn31 pc-acp vbi dt n1;
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for he therefore shews it, that it may be seen. He hath shewed thee O man, &c.
for he Therefore shows it, that it may be seen. He hath showed thee Oh man, etc.
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Thus then God hath shewn us, 1. all those things which concerne us, 2ly. all that we can apprehend, all those truths of which we are capable;
Thus then God hath shown us, 1. all those things which concern us, 2ly. all that we can apprehend, all those truths of which we Are capable;
av av np1 vhz vvn pno12, crd d d n2 r-crq vvb pno12, av-j. d cst pns12 vmb vvi, d d n2 pp-f r-crq pns12 vbr j;
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the mind is large enough for that which will better it, and that which will better it, is obvious to the mind,
the mind is large enough for that which will better it, and that which will better it, is obvious to the mind,
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as Saint Paul speaks, Phil. 4.8.
as Saint Paul speaks, Philip 4.8.
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whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are of good report,
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if there be any virtue, any praise, these are within the compasse of this Good here in the text,if there be any virtue, any praise, these Are within the compass of this Good Here in the text,
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and are set up and pointed to by the finger of God, for all that are men to look upon.
and Are Set up and pointed to by the finger of God, for all that Are men to look upon.
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But now it may be askt;
But now it may be asked;
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if the object be so faire and visible, how comes it to passe it is hid from so many eyes, that there be so few that see it,
if the Object be so fair and visible, how comes it to pass it is hid from so many eyes, that there be so few that see it,
cs dt n1 vbb av j cc j, q-crq vvz pn31 pc-acp vvi pn31 vbz vvn p-acp av d n2, cst pc-acp vbi av d cst vvb pn31,
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or see it so as to fall in love with it, and embrace it? for as the Prophet asks, who hath believed our report? so may we, who hath delighted in this sight? I must therfore call your thoughts to look upon the spectator, as well as the object, the man as well as the Good. If it be good it was shewed to the man, and if he be a man he can see it.
or see it so as to fallen in love with it, and embrace it? for as the Prophet asks, who hath believed our report? so may we, who hath delighted in this sighed? I must Therefore call your thoughts to look upon the spectator, as well as the Object, the man as well as the Good. If it be good it was showed to the man, and if he be a man he can see it.
cc vvb pn31 av c-acp pc-acp vvi p-acp n1 p-acp pn31, cc vvi pn31? p-acp p-acp dt n1 vvz, r-crq vhz vvn po12 n1? av vmb pns12, r-crq vhz vvn p-acp d n1? pns11 vmb av vvi po22 n2 pc-acp vvi p-acp dt n1, c-acp av c-acp dt n1, dt n1 c-acp av c-acp dt j. cs pn31 vbb j pn31 vbds vvn p-acp dt n1, cc cs pns31 vbb dt n1 pns31 vmb vvi pn31.
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He hath shewed thee O man what is good: He hath showed thee Oh man what is good:
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and this word man runneth through every vein of the text, he was built up to be a spectator of this great sight;
and this word man Runneth through every vein of the text, he was built up to be a spectator of this great sighed;
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the man it is, to whom the law is given, and if he be a man, he cannot but behold it;
the man it is, to whom the law is given, and if he be a man, he cannot but behold it;
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for when he sees it not, he doth exuere hominem, he puts off the man quite, devests himself of reason,
for when he sees it not, he does exuere hominem, he puts off the man quite, devests himself of reason,
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and becomes like to the beasts that perish.
and becomes like to the beasts that perish.
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Many hindrances there may be, to keep it from our eyes, that we do not rightly judge of this Good, in which the man is lost and swallowed up in victory:
Many hindrances there may be, to keep it from our eyes, that we do not rightly judge of this Good, in which the man is lost and swallowed up in victory:
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Isidore of Pelusium hath given us three: the 1. is NONLATINALPHABET, the narrownesse of the understanding and judgment;Isidore of Pelusium hath given us three: the 1. is, the narrowness of the understanding and judgement;
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the 2. is NONLATINALPHABET, sloth and neglect in the pursuit of it; the 3. NONLATINALPHABET, the improbity of mens manners, and a wicked and profane conversation.
the 2. is, sloth and neglect in the pursuit of it; the 3., the improbity of men's manners, and a wicked and profane Conversation.
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And first, the narrownesse and defect in the understanding is an evil incident but to a few;
And First, the narrowness and defect in the understanding is an evil incident but to a few;
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for how can the understanding be too narrow to receive that Good which was fitted and proportioned to it? if it will receive Evil, it will receive Good; for there can be no reason given,
for how can the understanding be too narrow to receive that Good which was fitted and proportioned to it? if it will receive Evil, it will receive Good; for there can be no reason given,
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(32) sermon (DIV2)
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why it should be as the needles eye to piety and holinesse, and a wide open door, of capacity enough to let in a legion of devils. No;
why it should be as the needles eye to piety and holiness, and a wide open door, of capacity enough to let in a legion of Devils. No;
c-crq pn31 vmd vbi p-acp dt n2 vvb p-acp n1 cc n1, cc dt j j n1, pp-f n1 av-d pc-acp vvi p-acp dt n1 pp-f n2. uh-dx;
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this befalls none but those who know it not indeed, and yet shall never be questioned for their ignorance,
this befalls none but those who know it not indeed, and yet shall never be questioned for their ignorance,
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as naturall fooles and madmen, which bring that disease with them into the world, which they can neither avoid nor cure,
as natural Fools and madmen, which bring that disease with them into the world, which they can neither avoid nor cure,
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and of which the cause cannot be found out, saith the Orator;
and of which the cause cannot be found out, Says the Orator;
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and these men come not under the common account, nor are to be set down in the roll and catalogue of men;
and these men come not under the Common account, nor Are to be Set down in the roll and catalogue of men;
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Furiosus pro absente, saith the law, wheresoever they are, they are as absent, and whatsoever they do, they do as if they did it not: Furious Pro absent, Says the law, wheresoever they Are, they Are as absent, and whatsoever they do, they do as if they did it not:
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They are not what they are, and they do not what they do;
They Are not what they Are, and they do not what they do;
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and why they are so, and what shall be their end, is casus reservatus, is lockt up,
and why they Are so, and what shall be their end, is casus reservatus, is locked up,
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and reserved in the bosome of God alone;
and reserved in the bosom of God alone;
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and he that shall ask how it comes to passe that they are thus and thus may well claim kindred of them both.
and he that shall ask how it comes to pass that they Are thus and thus may well claim kindred of them both.
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To these it is not shewed, who are as far removed from being men, as they are from the use of reason:
To these it is not showed, who Are as Far removed from being men, as they Are from the use of reason:
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and how should he see a star in the firmament, saith Saint Austin, who cannot see so far as to my finger, which points up to it? how should they see this good, who are so distitute of reason, which is the onely eye, with which we can behold it? and how should he see a star in the firmament, Says Saint Austin, who cannot see so Far as to my finger, which points up to it? how should they see this good, who Are so destitute of reason, which is the only eye, with which we can behold it?
cc q-crq vmd pns31 vvi dt n1 p-acp dt n1, vvz n1 np1, r-crq vmbx vvi av av-j c-acp p-acp po11 n1, r-crq vvz a-acp p-acp pn31? q-crq vmd pns32 vvi d j, r-crq vbr av j pp-f n1, r-crq vbz dt j n1, p-acp r-crq pns12 vmb vvi pn31?
(32) sermon (DIV2)
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The 2. is NONLATINALPHABET, sloth and neglect, that we do not search it out, not fix our eyes upon it,
The 2. is, sloth and neglect, that we do not search it out, not fix our eyes upon it,
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but walk on towards our journeyes end, sport our selves in the way, and onely salute it in the by,
but walk on towards our journeys end, sport our selves in the Way, and only salute it in the by,
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and then (as travellers do many objects and occurences they meet with) behold it, passe by and forget it,
and then (as travellers do many objects and occurrences they meet with) behold it, pass by and forget it,
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or as Saint James speaks, look on it as on a glasse, not as women with curiosity and diligence,
or as Saint James speaks, look on it as on a glass, not as women with curiosity and diligence,
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(32) sermon (DIV2)
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but as men perfunctorily and slightly, and never once think more of what we have seen:
but as men perfunctorily and slightly, and never once think more of what we have seen:
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we first slight, and at last loath it; for a negative contempt is the immediate way, and next step to a positive:
we First slight, and At last loath it; for a negative contempt is the immediate Way, and next step to a positive:
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venit ignavia, & ea mihi tempestas fuit, saith he in the Comedy; venit Ignavia, & ea mihi Tempestas fuit, Says he in the Comedy;
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sloth comes upon us, binds our faculties, and that is the tempest which spoiles us of our crop, of that fruit, which we might have gathered from this tree of life.
sloth comes upon us, binds our faculties, and that is the tempest which spoils us of our crop, of that fruit, which we might have gathered from this tree of life.
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For though this Good be most fully and perspicuously set forth in Scripture, shewn in all its beames and glory,
For though this Good be most Fully and perspicuously Set forth in Scripture, shown in all its beams and glory,
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yet this gives no encouragement to neglect those meanes which God hath reach'd forth unto us, to guide and direct us in our search;
yet this gives no encouragement to neglect those means which God hath reached forth unto us, to guide and Direct us in our search;
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There is light enough, and it is plain, is no argument, that we should shut our eyes.There is Light enough, and it is plain, is no argument, that we should shut our eyes.
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For as we do not with the Church of Rome pretend extreme difficulty, and with this pretence quite strike the Scripture out of the hands of the Laity,
For as we do not with the Church of Room pretend extreme difficulty, and with this pretence quite strike the Scripture out of the hands of the Laity,
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and busie their zeal with other matters, bind them, as a horse is bound to the mill,
and busy their zeal with other matters, bind them, as a horse is bound to the mill,
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and lead them on in the motion of a blind obedience;
and led them on in the motion of a blind Obedience;
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so do we require the greatest diligence both in reading Scripture, and also in asking counsel of the gray haires,
so do we require the greatest diligence both in reading Scripture, and also in asking counsel of the grey hairs,
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and multitude of yeares, of the learned, of those whom God hath placed over them in the Church;
and multitude of Years, of the learned, of those whom God hath placed over them in the Church;
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and if the great Physitian Hippocrates thought it necessary in his art for those who had taken any cure in hand, NONLATINALPHABET, to ask advice of all,
and if the great physician Hippocrates Thought it necessary in his art for those who had taken any cure in hand,, to ask Advice of all,
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even of Ideots, and those who knew but little in that art;
even of Idiots, and those who knew but little in that art;
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13190
much rather ought we NONLATINALPHABET, ask counsel of God by prayer, and to be ready to be instructed by any who is a man; for though the lesson be plain,
much rather ought we, ask counsel of God by prayer, and to be ready to be instructed by any who is a man; for though the Lesson be plain,
av-d av-c vmd pns12, vvb n1 pp-f np1 p-acp n1, cc pc-acp vbi j pc-acp vbi vvn p-acp d r-crq vbz dt n1; c-acp cs dt n1 vbb j,
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yet we see it so falls out, that negligence doth not passe a line, when industry and meditation have run over the whole book;
yet we see it so falls out, that negligence does not pass a line, when industry and meditation have run over the Whole book;
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that diligence hath a full sight of this Good, when sloth and neglect have but heard of its name.
that diligence hath a full sighed of this Good, when sloth and neglect have but herd of its name.
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Saint Hierom speaks of some in his time, qui solam rusticitatem pro Sanctitate habebant, who accounted rusticity and ignorance the onely true holinesse,
Saint Hieronymus speaks of Some in his time, qui Solam rusticitatem Pro Sanctitude habebant, who accounted rusticity and ignorance the only true holiness,
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and called themselves the schollars and disciples of the Disciples of Christ, who we are told, were simple and unlearned fishermen;
and called themselves the Scholars and Disciples of the Disciples of christ, who we Are told, were simple and unlearned fishermen;
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Idcirco Sancti, quod nihil scirent, as if ignorance were the best argument to demonstrate their piety,Idcirco Sancti, quod nihil scirent, as if ignorance were the best argument to demonstrate their piety,
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13196
and they were therefore holy, because they knew not what it was to be so. I will not say, such we have in these our dayes;
and they were Therefore holy, Because they knew not what it was to be so. I will not say, such we have in these our days;
cc pns32 vbdr av j, c-acp pns32 vvd xx r-crq pn31 vbds pc-acp vbi av. pns11 vmb xx vvi, d pns12 vhb p-acp d po12 n2;
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no, they are not such as professe ignorance, but who are as ignorant as they could be who did professe it.
no, they Are not such as profess ignorance, but who Are as ignorant as they could be who did profess it.
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Like the lilies of the field, they labour not, they study not, and yet Solomon with all his wisdome was not so wise as one of these:
Like the lilies of the field, they labour not, they study not, and yet Solomon with all his Wisdom was not so wise as one of these:
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13199
Some crummes fall from their masters table, some passage they catch and lay hold on from some Prophet, which they call theirs,
some crumbs fallen from their Masters table, Some passage they catch and lay hold on from Some Prophet, which they call theirs,
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13200
and this so fills them, that they must vent, that it runs over, and defiles and corrupts that which they will not understand;
and this so fills them, that they must vent, that it runs over, and defiles and corrupts that which they will not understand;
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for bring them to a triall, and you shall find them as well skilled in Scripture,
for bring them to a trial, and you shall find them as well skilled in Scripture,
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as he was in Virgil, who having studied it long, at last ask'd whether Aeneas was a man or a woman.
as he was in Virgil, who having studied it long, At last asked whither Aeneas was a man or a woman.
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(32) sermon (DIV2)
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Faith is their daily bread, their common language; religion they speak of, as oft almost as they do speak;
Faith is their daily bred, their Common language; Religion they speak of, as oft almost as they do speak;
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piety dwells with them, purity is their proper passion, or essence rather;
piety dwells with them, purity is their proper passion, or essence rather;
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but then this Good in the text, Justice, and Mercy, and honesty in conversation (if we may judge of the tree by his fruits) is not,
but then this Good in the text, justice, and Mercy, and honesty in Conversation (if we may judge of the tree by his fruits) is not,
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13206
as the Psalmist speaks, in all their thoughts, for it is scarce in any of their wayes;
as the Psalmist speaks, in all their thoughts, for it is scarce in any of their ways;
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and we have that reason, which we would not have, to feare, that they do but talk of it.
and we have that reason, which we would not have, to Fear, that they do but talk of it.
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Now to cast a carelesse look upon this good is not to see it; to talk of it, is not to understand it;
Now to cast a careless look upon this good is not to see it; to talk of it, is not to understand it;
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to name it, is not to embrace it;
to name it, is not to embrace it;
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for all these may be in a man who hath the price in his hand, but hath no heart to buy it:
for all these may be in a man who hath the price in his hand, but hath no heart to buy it:
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and as the Philosopher said of those who were punisht after death in their carcasses, Relicto cadavere abijt reus, the body was left behind,
and as the Philosopher said of those who were punished After death in their carcases, Relicto cadavere Abijah Rhesus, the body was left behind,
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but the guilty person, the Parricide was departed and gone:
but the guilty person, the Parricide was departed and gone:
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13213
So here is a lump of flesh, but the man is gone, nay dead and buried, covered over with outward formalities, with words and fancy:
So Here is a lump of Flesh, but the man is gone, nay dead and buried, covered over with outward formalities, with words and fancy:
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13214
This is not the man in the text, and then no marvell if he cannot see this great sight.
This is not the man in the text, and then no marvel if he cannot see this great sighed.
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The 3. is NONLATINALPHABET, Improbity of manners, a mind immerst and drowned in all the filth and pollution of the world, evil affected, Acts 14.2. Corrupt, 2 Tim. 3.8. for wickednesse is NONLATINALPHABET, saith the Philosopher, and doth corrupt the very principles of nature, and make that Candle, as Solomon calls it, which God hath lighted up in our hearts, burn but dimly;
The 3. is, Improbity of manners, a mind immersed and drowned in all the filth and pollution of the world, evil affected, Acts 14.2. Corrupt, 2 Tim. 3.8. for wickedness is, Says the Philosopher, and does corrupt the very principles of nature, and make that Candle, as Solomon calls it, which God hath lighted up in our hearts, burn but dimly;
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and as we read, when the earth was without forme and void, darknesse was upon the face of the deep;
and as we read, when the earth was without Form and void, darkness was upon the face of the deep;
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so when the perturbations of our mind interpose themselves, as the earth, there is straight a darknesse over the soul.
so when the perturbations of our mind interpose themselves, as the earth, there is straight a darkness over the soul.
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13218
An Evil eye cannot behold that which is good; An eye full of Adulteries, cannot discover the beauty of chastity;
an Evil eye cannot behold that which is good; an eye full of Adulteries, cannot discover the beauty of chastity;
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13219
A lustfull eye cannot see justice; a Lofty eye can neither look upon mercy, nor humility.A lustful eye cannot see Justice; a Lofty eye can neither look upon mercy, nor humility.
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13220
The love of honor makes the judgment follow it to that pitch and height, which it hath set and markt out:
The love of honour makes the judgement follow it to that pitch and height, which it hath Set and marked out:
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(32) sermon (DIV2)
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13221
The love of money will glosse that blessing, which our Saviour hath annext to poverty of spirit.
The love of money will gloss that blessing, which our Saviour hath annexed to poverty of Spirit.
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My factious humor will strike at the very life and heart of religion, in the name of religion and God himself,
My factious humour will strike At the very life and heart of Religion, in the name of Religion and God himself,
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13223
and destroy Christianity for the love of Christ. Resist not the power; In one age 'tis glossed, bound in with limitations and exceptions,
and destroy Christianity for the love of christ. Resist not the power; In one age it's glossed, bound in with limitations and exceptions,
cc vvi np1 p-acp dt n1 pp-f np1. vvb xx dt n1; p-acp crd n1 pn31|vbz vvn, vvn p-acp p-acp n2 cc n2,
(32) sermon (DIV2)
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13224
or rather let loose to run along with men of turbulent spirits against it self; in another, when the wind is turned, 'tis a plain text, and needs no interpreter.
or rather let lose to run along with men of turbulent spirits against it self; in Another, when the wind is turned, it's a plain text, and needs no interpreter.
cc av-c vvb j pc-acp vvi a-acp p-acp n2 pp-f j n2 p-acp pn31 n1; p-acp j-jn, c-crq dt n1 vbz vvn, pn31|vbz dt j n1, cc av dx n1.
(32) sermon (DIV2)
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13225
Bid the angry gallant bowe to his enemy; he will count you a fool: Bid the covetous sell all that he hath;
Bid the angry gallant bow to his enemy; he will count you a fool: Bid the covetous fell all that he hath;
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13226
he will think you none of the wisest, and pitty or scorn you: Bid the wanton forsake that strumpet, which he calls his mistresse;
he will think you none of the Wisest, and pity or scorn you: Bid the wanton forsake that strumpet, which he calls his mistress;
pns31 vmb vvi pn22 pix pp-f dt js, cc n1 cc vvb pn22: vvb dt j-jn vvb d n1, r-crq pns31 vvz po31 n1;
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13227
and he will send you a challenge, and for attempting to help him out of that deep ditch, will send you to your grave.
and he will send you a challenge, and for attempting to help him out of that deep ditch, will send you to your grave.
cc pns31 vmb vvi pn22 dt n1, cc p-acp vvg pc-acp vvi pno31 av pp-f d j-jn n1, vmb vvi pn22 p-acp po22 n1.
(32) sermon (DIV2)
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13228
We may talk what we please of Marcion, and Manes, of hereticks and the devil, as interpolators and corrupters of Scripture;
We may talk what we please of Marcion, and Manes, of Heretics and the Devil, as interpolators and corrupters of Scripture;
pns12 vmb vvi r-crq pns12 vvb pp-f np1, cc n2, pp-f n2 cc dt n1, c-acp n2 cc n2 pp-f n1;
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but it is the wickednesse of mens hearts, that have cut and mangled it, and made it what we please, made it joyn and comply with that which it forbids, and severely threatens. Now to conclude this;
but it is the wickedness of men's hearts, that have Cut and mangled it, and made it what we please, made it join and comply with that which it forbids, and severely threatens. Now to conclude this;
cc-acp pn31 vbz dt n1 pp-f ng2 n2, cst vhb vvn cc vvn pn31, cc vvd pn31 q-crq pns12 vvb, vvd pn31 vvi cc vvi p-acp d r-crq pn31 vvz, cc av-j vvz. av pc-acp vvi d;
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13230
in the midst of so many passions and perturbations, in the throng of so many vices,
in the midst of so many passion and perturbations, in the throng of so many vices,
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13231
and ill humors, in this Chaos and confusion, where is the man? There is a body left behind, inutile pondus, an unweildly and unprofitable outside of a man, the garment, the picture,
and ill humours, in this Chaos and confusion, where is the man? There is a body left behind, inutile pondus, an unwieldy and unprofitable outside of a man, the garment, the picture,
cc j-jn n2, p-acp d n1 cc n1, q-crq vbz dt n1? pc-acp vbz dt n1 vvd a-acp, j fw-la, dt j cc j n1-an pp-f dt n1, dt n1, dt n1,
(32) sermon (DIV2)
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13232
or rather the shadow of a man, and we may say of him, as Jacob did when he saw Josephs coat, It is my sonnes cout,
or rather the shadow of a man, and we may say of him, as Jacob did when he saw Josephs coat, It is my Sons cout,
cc av-c dt n1 pp-f dt n1, cc pns12 vmb vvi pp-f pno31, c-acp np1 vdd c-crq pns31 vvd np1 n1, pn31 vbz po11 ng1 n1,
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13233
but evil beasts have devoured him, Gen. 37.33.but evil beasts have devoured him, Gen. 37.33.
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13234
Here is the shape, the garment, the outside of a man, but the man without doubt is rent in pieces, distracted,
Here is the shape, the garment, the outside of a man, but the man without doubt is rend in Pieces, distracted,
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(32) sermon (DIV2)
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13235
and torn asunder by the perturbations of his mind, corrupted, annihilated, unmanned by his vices,
and torn asunder by the perturbations of his mind, corrupted, annihilated, unmanned by his vices,
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(32) sermon (DIV2)
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13236
and there is nothing left but his coat, his body, his carcasse, and the name of a man. This is not the man, and then no marvell if he do not see this great sight:
and there is nothing left but his coat, his body, his carcase, and the name of a man. This is not the man, and then no marvel if he do not see this great sighed:
cc pc-acp vbz pix vvn p-acp po31 n1, po31 n1, po31 n1, cc dt n1 pp-f dt n1. d vbz xx dt n1, cc av dx n1 cs pns31 vdb xx vvi d j n1:
(32) sermon (DIV2)
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In his day, whilest he was a man, his reason not clouded, his understanding not darkned, in this his day, it was shewed to him,
In his day, whilst he was a man, his reason not clouded, his understanding not darkened, in this his day, it was showed to him,
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(32) sermon (DIV2)
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13238
and it was faire and radiant, but now all is night about him, and 'tis hid from his eye;
and it was fair and radiant, but now all is night about him, and it's hid from his eye;
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for if it be hid, it is hid to them that perish, to them that will perish, 2 Cor. 4.3. He hath shewed thee O man: for if it be hid, it is hid to them that perish, to them that will perish, 2 Cor. 4.3. He hath showed thee Oh man:
c-acp cs pn31 vbb vvn, pn31 vbz vvn p-acp pno32 cst vvb, p-acp pno32 cst vmb vvi, crd np1 crd. pns31 vhz vvn pno21 uh n1:
(32) sermon (DIV2)
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The Good invites the man, and the man cannot but look upon that which is Good. Draw then thy soul out of prison;
The Good invites the man, and the man cannot but look upon that which is Good. Draw then thy soul out of prison;
dt j vvz dt n1, cc dt n1 vmbx cc-acp vvi p-acp d r-crq vbz j. vvb av po21 n1 av pp-f n1;
(32) sermon (DIV2)
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take the man out of his grave, draw him out of these clouds of sloth, of passion, of Prejudice, and this good here, Piety and Religion, will be as the sunne,
take the man out of his grave, draw him out of these Clouds of sloth, of passion, of Prejudice, and this good Here, Piety and Religion, will be as the sun,
vvb dt n1 av pp-f po31 n1, vvb pno31 av pp-f d n2 pp-f n1, pp-f n1, pp-f n1, cc d j av, n1 cc n1, vmb vbi p-acp dt n1,
(32) sermon (DIV2)
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when it shineth in its strength. For conclusion then;
when it shines in its strength. For conclusion then;
c-crq pn31 vvz p-acp po31 n1. p-acp n1 av;
(32) sermon (DIV2)
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let us cleave fast to this good, and uphold it in its native and proper purity against all externall rites, and empty formalities,
let us cleave fast to this good, and uphold it in its native and proper purity against all external Rites, and empty formalities,
vvb pno12 vvi av-j p-acp d j, cc vvi pn31 p-acp po31 j-jn cc j n1 p-acp d j n2, cc j n2,
(32) sermon (DIV2)
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and in the next place, against all the pomp of the world, against that which we call good, when it makes us evil.
and in the next place, against all the pomp of the world, against that which we call good, when it makes us evil.
cc p-acp dt ord n1, p-acp d dt n1 pp-f dt n1, p-acp d r-crq pns12 vvb j, c-crq pn31 vvz pno12 n-jn.
(32) sermon (DIV2)
809
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I am almost ashamed to name this, or make the comparison;
I am almost ashamed to name this, or make the comparison;
pns11 vbm av j pc-acp vvi d, cc vvi dt n1;
(32) sermon (DIV2)
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13246
For what is wealth to righteousnesse? what is policy to religion? what is earth to heaven? but I know not how men have been so vain as to attempt to draw them together,
For what is wealth to righteousness? what is policy to Religion? what is earth to heaven? but I know not how men have been so vain as to attempt to draw them together,
c-acp q-crq vbz n1 p-acp n1? q-crq vbz n1 p-acp n1? q-crq vbz n1 p-acp n1? cc-acp pns11 vvb xx c-crq n2 vhb vbn av j c-acp pc-acp vvi pc-acp vvi pno32 av,
(32) sermon (DIV2)
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and to shut up the world in this good, or rather this good in the world;
and to shut up the world in this good, or rather this good in the world;
cc pc-acp vvi a-acp dt n1 p-acp d j, cc av-c d j p-acp dt n1;
(32) sermon (DIV2)
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to call down God from heaven, not onely to partake of our flesh, but our infirmities,
to call down God from heaven, not only to partake of our Flesh, but our infirmities,
pc-acp vvi a-acp np1 p-acp n1, xx av-j pc-acp vvi pp-f po12 n1, cc-acp po12 n2,
(32) sermon (DIV2)
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and sinnes, and draw down that which is truely good, and make it an assistant and auxiliary to that which is truely evil.
and Sins, and draw down that which is truly good, and make it an assistant and auxiliary to that which is truly evil.
cc n2, cc vvb a-acp d r-crq vbz av-j j, cc vvi pn31 dt n1 cc j p-acp d r-crq vbz av-j j-jn.
(32) sermon (DIV2)
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For how do mens countenance, nay how doth their religion alter, as they see or heare how the world doth go? Now they are of this faction,
For how do men's countenance, nay how does their Religion altar, as they see or hear how the world does go? Now they Are of this faction,
p-acp q-crq vdb ng2 n1, uh-x q-crq vdz po32 n1 vvi, c-acp pns32 vvb cc vvi c-crq dt n1 vdz vvi? av pns32 vbr pp-f d n1,
(32) sermon (DIV2)
809
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and then of that, and anon of a third: Now Protestants, anon Brownists, anon Papists, anon — but I cannot number the many religions, and the no-religions;
and then of that, and anon of a third: Now Protestants, anon Brownists, anon Papists, anon — but I cannot number the many Religions, and the no-religions;
cc av pp-f d, cc av pp-f dt ord: av n2, av n2, av njp2, av — cc-acp pns11 vmbx vvi dt d n2, cc dt n2;
(32) sermon (DIV2)
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but wheresoever they fasten, they see it, and say it is Good; so that as it was observed of the Romans, that before the corruption and decay of manners they would not entertain a servant or officer but of a perfect and goodly shape;
but wheresoever they fasten, they see it, and say it is Good; so that as it was observed of the Roman, that before the corruption and decay of manners they would not entertain a servant or officer but of a perfect and goodly shape;
cc-acp c-crq pns32 vvb, pns32 vvb pn31, cc vvb pn31 vbz j; av d c-acp pn31 vbds vvn pp-f dt njp2, cst p-acp dt n1 cc n1 pp-f n2 pns32 vmd xx vvi dt n1 cc n1 cc-acp pp-f dt j cc j n1;
(32) sermon (DIV2)
809
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13253
but afterwards, when luxury and riot had prevailed, and was in credit with them, they diligently sought out,
but afterwards, when luxury and riot had prevailed, and was in credit with them, they diligently sought out,
cc-acp av, c-crq n1 cc n1 vhd vvn, cc vbds p-acp n1 p-acp pno32, pns32 av-j vvd av,
(32) sermon (DIV2)
809
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13254
and counted it a kind of elegancy and state to take into their retinue dwarfs,
and counted it a kind of elegancy and state to take into their retinue dwarfs,
cc vvn pn31 dt n1 pp-f n1 cc n1 pc-acp vvi p-acp po32 n1 ng1,
(32) sermon (DIV2)
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13255
and monsters, and men of a prodigious appearance, ludibria naturae, those errors and mockeries of nature:
and monsters, and men of a prodigious appearance, Ludibria naturae, those errors and mockeries of nature:
cc n2, cc n2 pp-f dt j n1, fw-la fw-la, d n2 cc n2 pp-f n1:
(32) sermon (DIV2)
809
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13256
So hath it allso fallen out with Religion, at the first •ise and dawning of it, men did lay hold on that faith alone which was once delivered to the saints, and went about doing good;
So hath it also fallen out with Religion, At the First •ise and dawning of it, men did lay hold on that faith alone which was once Delivered to the Saints, and went about doing good;
av vhz pn31 av vvn av p-acp n1, p-acp dt ord n1 cc vvg pp-f pn31, n2 vdd vvi n1 p-acp d n1 av-j r-crq vbds a-acp vvn p-acp dt n2, cc vvd a-acp vdg j;
(32) sermon (DIV2)
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but when this light had passed more degrees, men began to play the wantons in it,
but when this Light had passed more Degrees, men began to play the wantons in it,
cc-acp c-crq d n1 vhd vvn dc n2, n2 vvd pc-acp vvi dt n2-jn p-acp pn31,
(32) sermon (DIV2)
809
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13258
and to seek out divers inventions;
and to seek out diverse Inventions;
cc pc-acp vvi av j n2;
(32) sermon (DIV2)
809
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13279
at last the rich man dyes, and is buried, and some hireling will tell you, The Angels have carried his soul into heaven:
At last the rich man dies, and is buried, and Some hireling will tell you, The Angels have carried his soul into heaven:
p-acp ord dt j n1 vvz, cc vbz vvn, cc d n1 vmb vvi pn22, dt n2 vhb vvn po31 n1 p-acp n1:
(32) sermon (DIV2)
809
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13259
and this Good, the doctrine of faith was made to give way to those sick and loathsome humors, which did pollute and defile it;
and this Good, the Doctrine of faith was made to give Way to those sick and loathsome humours, which did pollute and defile it;
cc d j, dt n1 pp-f n1 vbds vvn pc-acp vvi n1 p-acp d j cc j n2, r-crq vdd vvi cc vvi pn31;
(32) sermon (DIV2)
809
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13260
and instead of following that which was shewed, they set up something of their own to follow and countenance them in whatsoever they should undertake,
and instead of following that which was showed, they Set up something of their own to follow and countenance them in whatsoever they should undertake,
cc av pp-f vvg d r-crq vbds vvn, pns32 vvd a-acp pi pp-f po32 d pc-acp vvi cc vvi pno32 p-acp r-crq pns32 vmd vvi,
(32) sermon (DIV2)
809
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13261
and then did look upon it alone, and please, and delight themselves in it, although it was as different from the true pattern which was first shewed as a monster is from a man of perfect shape;
and then did look upon it alone, and please, and delight themselves in it, although it was as different from the true pattern which was First showed as a monster is from a man of perfect shape;
cc av vdd vvi p-acp pn31 av-j, cc vvi, cc vvi px32 p-acp pn31, cs pn31 vbds p-acp j p-acp dt j n1 r-crq vbds ord vvn p-acp dt n1 vbz p-acp dt n1 pp-f j n1;
(32) sermon (DIV2)
809
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13262
as Quintilian speaks of some professors of his art, illa, quaecunque deflexa tanquam exquisitiora mirabantur, and that was cryed up with admiration, which had nothing in it marvellous or to be wondred at, but its deformity.
as Quintilian speaks of Some professors of his art, illa, quaecunque deflexa tanquam exquisitiora mirabantur, and that was cried up with admiration, which had nothing in it marvellous or to be wondered At, but its deformity.
c-acp np1 vvz pp-f d n2 pp-f po31 n1, fw-la, fw-la fw-la fw-la fw-la fw-la, cc d vbds vvn a-acp p-acp n1, r-crq vhd pix p-acp pn31 j cc pc-acp vbi vvn p-acp, cc-acp po31 n1.
(32) sermon (DIV2)
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We have a proverb, that It is ill going in procession, where the devil sayes masse;
We have a proverb, that It is ill going in procession, where the Devil Says mass;
pns12 vhb dt n1, cst pn31 vbz j-jn vvg p-acp n1, c-crq dt n1 vvz n1;
(32) sermon (DIV2)
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but most certain it is, there be too many, who never move nor walk but where he is the leader.
but most certain it is, there be too many, who never move nor walk but where he is the leader.
p-acp ds j pn31 vbz, pc-acp vbi av av-d, r-crq av-x vvi ccx n1 cc-acp c-crq pns31 vbz dt n1.
(32) sermon (DIV2)
809
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13265
If the Prince of the ayre, if the God of this world go before, we follow, nay we fly after.If the Prince of the air, if the God of this world go before, we follow, nay we fly After.
cs dt n1 pp-f dt n1, cs dt n1 pp-f d n1 vvb a-acp, pns12 vvb, uh-x pns12 vvb a-acp.
(32) sermon (DIV2)
809
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13266
If any child or slave of his hold out his scepter, we bowe and kisse it.
If any child or slave of his hold out his sceptre, we bow and kiss it.
cs d n1 cc n1 pp-f po31 n1 av po31 n1, pns12 vvi cc vvi pn31.
(32) sermon (DIV2)
809
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13267
The world, the world is the mint, where most mens religion is coyned;
The world, the world is the mint, where most men's Religion is coined;
dt n1, dt n1 vbz dt n1, c-crq ds ng2 n1 vbz vvn;
(32) sermon (DIV2)
809
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13268
and if you well mark the stamp and superscription, you may see the Prince of the ayre on one side,
and if you well mark the stamp and superscription, you may see the Prince of the air on one side,
cc cs pn22 av vvb dt n1 cc n1, pn22 vmb vvi dt n1 pp-f dt n1 p-acp crd n1,
(32) sermon (DIV2)
809
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13269
and the world on the other;
and the world on the other;
cc dt n1 p-acp dt j-jn;
(32) sermon (DIV2)
809
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13270
the devil on the side like an Angel of light, and the world on the other with its pomp and glories:
the Devil on the side like an Angel of Light, and the world on the other with its pomp and Glories:
dt n1 p-acp dt n1 av-j dt n1 pp-f n1, cc dt n1 p-acp dt j-jn p-acp po31 n1 cc n2:
(32) sermon (DIV2)
809
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13271
And then when we have brought our desires home to their ends, when we have raised our state and name,
And then when we have brought our Desires home to their ends, when we have raised our state and name,
cc av c-crq pns12 vhb vvn po12 n2 av-an p-acp po32 n2, c-crq pns12 vhb vvn po12 n1 cc n1,
(32) sermon (DIV2)
809
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13272
how good, how religious are we? when the purse is full, the conscience is quiet;
how good, how religious Are we? when the purse is full, the conscience is quiet;
c-crq j, c-crq j vbr pns12? c-crq dt n1 vbz j, dt n1 vbz j-jn;
(32) sermon (DIV2)
809
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13273
when we are laden with earthly blessings, we take them as a faire pledge of eternall:
when we Are laden with earthly blessings, we take them as a fair pledge of Eternal:
c-crq pns12 vbr vvn p-acp j n2, pns12 vvb pno32 p-acp dt j vvb pp-f j:
(32) sermon (DIV2)
809
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13274
we say to our selves as Michah did, Judges 17.13. Now I know that the Lord will do me good, because I have a Priest, said he;
we say to our selves as Micah did, Judges 17.13. Now I know that the Lord will do me good, Because I have a Priest, said he;
pns12 vvb p-acp po12 n2 p-acp np1 vdd, n2 crd. av pns11 vvb cst dt n1 vmb vdi pno11 j, c-acp pns11 vhb dt n1, vvd pns31;
(32) sermon (DIV2)
809
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13275
because we have great possessions, say we, as great Idolaters as Micah, for what are our shekels of silver,
Because we have great possessions, say we, as great Idolaters as micah, for what Are our shekels of silver,
c-acp pns12 vhb j n2, vvb pns12, c-acp j n2 p-acp np1, p-acp r-crq vbr po12 n2 pp-f n1,
(32) sermon (DIV2)
809
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13276
but as his graven and molten image? and thus we walk on securely all the dayes of our life, not as the children of this world,
but as his graved and melted image? and thus we walk on securely all the days of our life, not as the children of this world,
cc-acp c-acp po31 j-vvn cc j-vvn n1? cc av pns12 vvb a-acp av-j d dt n2 pp-f po12 n1, xx p-acp dt n2 pp-f d n1,
(32) sermon (DIV2)
809
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13277
but as the children of light, and out of our great abundance sometimes drop a penny;
but as the children of Light, and out of our great abundance sometime drop a penny;
cc-acp c-acp dt n2 pp-f n1, cc av pp-f po12 j n1 av vvi dt n1;
(32) sermon (DIV2)
809
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13278
we wast away, and sicken, and make our will, and seale it, and doubt not, but the spirit will do his office and seale our redemtion:
we wast away, and sicken, and make our will, and seal it, and doubt not, but the Spirit will do his office and seal our redemption:
pns12 vvb av, cc vvi, cc vvb po12 n1, cc vvi pn31, cc vvb xx, cc-acp dt n1 vmb vdi po31 n1 cc vvi po12 n1:
(32) sermon (DIV2)
809
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look not on it, saith Solomon, It is a mocker. look not on it, Says Solomon, It is a mocker.
vvb xx p-acp pn31, vvz np1, pn31 vbz dt n1.
(32) sermon (DIV2)
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A strange conceit, and if true, would be of force to pluck Lazarus out of Abrahams bosome,
A strange conceit, and if true, would be of force to pluck Lazarus out of Abrahams bosom,
dt j n1, cc cs j, vmd vbi pp-f n1 pc-acp vvi np1 av pp-f npg1 n1,
(32) sermon (DIV2)
809
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13281
and to bring back Dives through the gulph, and place him in his roome. But if this be not true, may it never be true:
and to bring back Dives through the gulf, and place him in his room. But if this be not true, may it never be true:
cc pc-acp vvi av vvz p-acp dt n1, cc vvi pno31 p-acp po31 n1. cc-acp cs d vbb xx j, vmb pn31 av-x vbi j:
(32) sermon (DIV2)
809
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13282
onely let us not deceive our selves, but search and try our hearts, and root out all such vain, such groundlesse, such pernicious imaginations, which may be raised up in time of prosperity,
only let us not deceive our selves, but search and try our hearts, and root out all such vain, such groundless, such pernicious Imaginations, which may be raised up in time of Prosperity,
av-j vvb pno12 xx vvi po12 n2, cc-acp vvb cc vvi po12 n2, cc vvi av d d j, d j, d j n2, r-crq vmb vbi vvn a-acp p-acp n1 pp-f n1,
(32) sermon (DIV2)
810
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13283
and multiply like flyes in the Sun:
and multiply like flies in the Sun:
cc vvb av-j n2 p-acp dt n1:
(32) sermon (DIV2)
810
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13284
Let us not seek our peace in those false, fictitious, spurious, deceitfull Goods, but in the true,
Let us not seek our peace in those false, fictitious, spurious, deceitful Goods, but in the true,
vvb pno12 xx vvi po12 n1 p-acp d j, j, j, j n2-j, cc-acp p-acp dt j,
(32) sermon (DIV2)
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and full, and filling Good, the Good here in the Text;
and full, and filling Good, the Good Here in the Text;
cc j, cc vvg j, dt j av p-acp dt n1;
(32) sermon (DIV2)
810
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13286
and because God hath fitted and proportioned it to us, let us fit and apply our selves unto it;
and Because God hath fitted and proportioned it to us, let us fit and apply our selves unto it;
cc c-acp np1 vhz vvn cc vvn pn31 p-acp pno12, vvb pno12 vvi cc vvi po12 n2 p-acp pn31;
(32) sermon (DIV2)
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13287
and since he hath built us up after his own Image, let us adorn and beautifie it with Justice, and Mercy, and Humility, and not blur and deface it with the craft of a Fox, the lust of a Goat,
and since he hath built us up After his own Image, let us adorn and beautify it with justice, and Mercy, and Humility, and not blur and deface it with the craft of a Fox, the lust of a Goat,
cc c-acp pns31 vhz vvn pno12 a-acp p-acp po31 d n1, vvb pno12 vvi cc vvi pn31 p-acp n1, cc n1, cc n1, cc xx vvi cc vvi pn31 p-acp dt n1 pp-f dt n1, dt n1 pp-f dt n1,
(32) sermon (DIV2)
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13288
and the rage of a Lion;
and the rage of a lion;
cc dt n1 pp-f dt n1;
(32) sermon (DIV2)
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13289
for what should the mark of the Beast doe upon the Image of God? Again, being fitted to us and to all sorts and conditions of men, Let young men and maids, old men and children, Scribes and Idiots, Noble and ignoble, Priest and people, cleave and adhere to it,
for what should the mark of the Beast do upon the Image of God? Again, being fitted to us and to all sorts and conditions of men, Let young men and maids, old men and children, Scribes and Idiots, Noble and ignoble, Priest and people, cleave and adhere to it,
p-acp r-crq vmd dt n1 pp-f dt n1 vdb p-acp dt n1 pp-f np1? av, vbg vvn p-acp pno12 cc p-acp d n2 cc n2 pp-f n2, vvb j n2 cc n2, j n2 cc n2, n2 cc n2, j cc j, n1 cc n1, vvb cc vvi p-acp pn31,
(32) sermon (DIV2)
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13290
and so praise and magnifie the Name of the Lord; sic laudant Angeli, for so the Angels and Arch-angels praise him.
and so praise and magnify the Name of the Lord; sic laudant Angeli, for so the Angels and Archangels praise him.
cc av vvb cc vvi dt n1 pp-f dt n1; fw-la fw-la fw-la, p-acp av dt n2 cc ng1 n1 pno31.
(32) sermon (DIV2)
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13291
And thirdly, being lovely and amiable, let us make it our choice, and espouse our wills to it, love and embrace it;
And Thirdly, being lovely and amiable, let us make it our choice, and espouse our wills to it, love and embrace it;
cc ord, vbg j cc j, vvb pno12 vvi pn31 po12 n1, cc vvb po12 n2 p-acp pn31, n1 cc vvi pn31;
(32) sermon (DIV2)
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13292
not kisse and wound it, approve and condemne it, worship it in our hearts, and persecute it in our brethren:
not kiss and wound it, approve and condemn it, worship it in our hearts, and persecute it in our brothers:
xx n1 cc vvi pn31, vvb cc vvi pn31, vvb pn31 p-acp po12 n2, cc vvi pn31 p-acp po12 n2:
(32) sermon (DIV2)
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13293
And since it is a filling and satisfying good, here let us let down our pitchers,
And since it is a filling and satisfying good, Here let us let down our pitchers,
cc c-acp pn31 vbz dt vvg cc vvg j, av vvb pno12 vvi a-acp po12 n2,
(32) sermon (DIV2)
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13294
and draw waters out of this well of salvation, even those waters which will sweeten our miseries,
and draw waters out of this well of salvation, even those waters which will sweeten our misery's,
cc vvi n2 av pp-f d av pp-f n1, av d n2 r-crq vmb vvi po12 n2,
(32) sermon (DIV2)
810
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13295
and give a pleasant taste to bitternesse it self.
and give a pleasant taste to bitterness it self.
cc vvi dt j n1 p-acp n1 pn31 n1.
(32) sermon (DIV2)
810
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13296
To conclude, behold here is the object, that which is Good; faire and beautifull to the eye;
To conclude, behold Here is the Object, that which is Good; fair and beautiful to the eye;
pc-acp vvi, vvb av vbz dt n1, cst r-crq vbz j; j cc j p-acp dt n1;
(32) sermon (DIV2)
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Run to and fro through the streets of Jerusalem, and see of you can find a MAN, Run to and from through the streets of Jerusalem, and see of you can find a MAN,
vvn p-acp cc av p-acp dt n2 pp-f np1, cc vvi pp-f pn22 vmb vvi dt n1,
(32) sermon (DIV2)
811
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13298
and he is the spectator, and cannot but see it. But what went you out into the wildernesse to see? saith our Saviour;
and he is the spectator, and cannot but see it. But what went you out into the Wilderness to see? Says our Saviour;
cc pns31 vbz dt n1, cc vmbx cc-acp vvi pn31. cc-acp q-crq vvd pn22 av p-acp dt n1 pc-acp vvi? vvz po12 n1;
(32) sermon (DIV2)
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why the eye is never satisfyed, and all would go out to see; some would see soft raiment, and that you may see on every back;why the eye is never satisfied, and all would go out to see; Some would see soft raiment, and that you may see on every back;
c-crq dt n1 vbz av-x vvn, cc d vmd vvi av pc-acp vvi; d vmd vvi j n1, cc cst pn22 vmb vvi p-acp d n1;
(32) sermon (DIV2)
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13300
some gaze upon beauty, and thats a burning-glasse to set the soul on fire. Others love to see the rednesse of the wine;
Some gaze upon beauty, and thats a burning-glass to Set the soul on fire. Others love to see the redness of the wine;
d n1 p-acp n1, cc d|vbz dt n1 pc-acp vvi dt n1 p-acp n1. ng2-jn vvb pc-acp vvi dt n1 pp-f dt n1;
(32) sermon (DIV2)
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13302
Some would behold a shew of pomp and glory, and we see, though justice can never faile,
some would behold a show of pomp and glory, and we see, though Justice can never fail,
d vmd vvi dt n1 pp-f n1 cc n1, cc pns12 vvb, cs n1 vmb av-x vvi,
(32) sermon (DIV2)
811
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but hath the best, even when she is worsted, yet injustice hath had more triumphs then she.
but hath the best, even when she is worsted, yet injustice hath had more Triumphos then she.
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(32) sermon (DIV2)
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When Julius Caesar triumpht over his country, and Pompey rid in with the spoiles of Asia, the ceremony, the pomp, the glory was the same.
When Julius Caesar triumphed over his country, and Pompey rid in with the spoils of Asia, the ceremony, the pomp, the glory was the same.
c-crq np1 np1 vvn p-acp po31 n1, cc np1 vvn p-acp p-acp dt n2 pp-f np1, dt n1, dt n1, dt n1 vbds dt d.
(32) sermon (DIV2)
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But the eye with which we behold these spectacles is not fit for this object; we have another eye, a spirituall eye, we call it the eye of our reason,
But the eye with which we behold these spectacles is not fit for this Object; we have Another eye, a spiritual eye, we call it the eye of our reason,
p-acp dt n1 p-acp r-crq pns12 vvb d n2 vbz xx j p-acp d n1; pns12 vhb j-jn n1, dt j n1, pns12 vvb pn31 dt n1 pp-f po12 n1,
(32) sermon (DIV2)
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and we call it the eye of our faith, which many times is but as an eye of glasse for shew,
and we call it the eye of our faith, which many times is but as an eye of glass for show,
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but no use at all, and serves to hide a deformity, but not to see with;
but no use At all, and serves to hide a deformity, but not to see with;
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(32) sermon (DIV2)
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but if it be a quick and living eye, then here is a fit object for it, worth the looking on, in which we may see all other things in a fairer dresse, in a celestiall forme, in the Beauty of Holinesse, being made usefull and subservient to it,
but if it be a quick and living eye, then Here is a fit Object for it, worth the looking on, in which we may see all other things in a Fairer dress, in a celestial Form, in the Beauty of Holiness, being made useful and subservient to it,
cc-acp cs pn31 vbb dt j cc j-vvg n1, cs av vbz dt j n1 p-acp pn31, n1 dt vvg a-acp, p-acp r-crq pns12 vmb vvi d j-jn n2 p-acp dt jc n1, p-acp dt j n1, p-acp dt n1 pp-f n1, vbg vvn j cc fw-fr pc-acp pn31,
(32) sermon (DIV2)
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like that Speculum Trinitatis, that feigned Glasse, in which (they tell us) he that looks, sees all things.
like that Speculum Trinitatis, that feigned Glass, in which (they tell us) he that looks, sees all things.
av-j d fw-la fw-la, cst j-vvn n1, p-acp r-crq (pns32 vvb pno12) pns31 cst vvz, vvz d n2.
(32) sermon (DIV2)
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If we see it not, then are we blind, 2 Pet. 1.9.
If we see it not, then Are we blind, 2 Pet. 1.9.
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(32) sermon (DIV2)
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or if not NONLATINALPHABET, purblind, not seeing afar off those things which are laid up in heaven,
or if not, purblind, not seeing afar off those things which Are laid up in heaven,
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(32) sermon (DIV2)
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for those who look upon this Good, and love it:
for those who look upon this Good, and love it:
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(32) sermon (DIV2)
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and then I am unwilling to say what we are, but certainly we are but infidels.
and then I am unwilling to say what we Are, but Certainly we Are but Infidels.
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(32) sermon (DIV2)
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And indeed there is something of infidelity, in all our aversions and turning away from this good:
And indeed there is something of infidelity, in all our aversions and turning away from this good:
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(32) sermon (DIV2)
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for whats the reason, that covetous men make riches an Idol, and sacrifice to their own net,
for whats the reason, that covetous men make riches an Idol, and sacrifice to their own net,
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(32) sermon (DIV2)
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but want of faith, and their distrust in God? for when God doth not answer their desires, they run with Saul to the devil at Endor, or with the Israelites in a pet chuse to themselves Bubulum caput, as Tertullian expresseth it, a calves head to be their leader.
but want of faith, and their distrust in God? for when God does not answer their Desires, they run with Saul to the Devil At Endor, or with the Israelites in a pet choose to themselves Bubulum caput, as Tertullian Expresses it, a calves head to be their leader.
cc-acp vvb pp-f n1, cc po32 n1 p-acp np1? p-acp c-crq np1 vdz xx vvi po32 n2, pns32 vvb p-acp np1 p-acp dt n1 p-acp np1, cc p-acp dt np2 p-acp dt n1 vvi p-acp px32 np1 fw-la, p-acp np1 vvz pn31, dt ng1 n1 pc-acp vbi po32 n1.
(32) sermon (DIV2)
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I say, there is a degree of infidelity in all these aversions from this good;
I say, there is a degree of infidelity in all these aversions from this good;
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(32) sermon (DIV2)
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all that can be said is but what many say within themselves after they have consulted with flesh and blood, that this good is not shewn so clearly,
all that can be said is but what many say within themselves After they have consulted with Flesh and blood, that this good is not shown so clearly,
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(32) sermon (DIV2)
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nor made so plain, as it is said to be, which is indeed to remove their own prop and pillar, to demolish their own Idol,
nor made so plain, as it is said to be, which is indeed to remove their own prop and pillar, to demolish their own Idol,
ccx vvd av j, c-acp pn31 vbz vvn pc-acp vbi, r-crq vbz av pc-acp vvi po32 d n1 cc n1, pc-acp vvi po32 d n1,
(32) sermon (DIV2)
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and to drive faith quite out of the world: believe they do in God, yet will not trust him;
and to drive faith quite out of the world: believe they do in God, yet will not trust him;
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(32) sermon (DIV2)
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and they are perswaded of the truth of things not seen, yet will leave the pursuit of them, to follow vanity, because they are not seen.
and they Are persuaded of the truth of things not seen, yet will leave the pursuit of them, to follow vanity, Because they Are not seen.
cc pns32 vbr vvn pp-f dt n1 pp-f n2 xx vvn, av vmb vvi dt n1 pp-f pno32, pc-acp vvi n1, c-acp pns32 vbr xx vvn.
(32) sermon (DIV2)
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He hath shewed thee, O man, what is good, and wilt thou not believe him? fath is the substance of things not seen, and though they be not seen,He hath showed thee, Oh man, what is good, and wilt thou not believe him? fath is the substance of things not seen, and though they be not seen,
pns31 vhz vvn pno21, uh n1, r-crq vbz j, cc vm2 pns21 xx vvi pno31? n1 vbz dt n1 pp-f n2 xx vvn, cc cs pns32 vbb xx vvn,
(32) sermon (DIV2)
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yet they are evident, the Meanes evident, and the End as evident as the Meanes; In our sad and sober thoughts,
yet they Are evident, the Means evident, and the End as evident as the Means; In our sad and Sobrium thoughts,
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(32) sermon (DIV2)
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when we talk like speculative men, as evident as what is open to the eye.
when we talk like speculative men, as evident as what is open to the eye.
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(32) sermon (DIV2)
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But such an evidence we have, which a covetous man would soon, lay hold on for a title to a faire inheritance;
But such an evidence we have, which a covetous man would soon, lay hold on for a title to a fair inheritance;
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(32) sermon (DIV2)
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and the ambitious for an assignment of some great place:
and the ambitious for an assignment of Some great place:
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(32) sermon (DIV2)
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for if such a record had been transmitted to posterity, if the Scripture which conveighs this Good, had entailed some rich Mannor or Lordship upon them, it should have then found an easie belief,
for if such a record had been transmitted to posterity, if the Scripture which conveys this Good, had entailed Some rich Manor or Lordship upon them, it should have then found an easy belief,
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(32) sermon (DIV2)
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and been Gospel, a sure word of prophecy, unquestionable, undoubtable, like the decrees of the Medes and Persians, which must stand fast for ever and cannot be altered;
and been Gospel, a sure word of prophecy, unquestionable, undoubtable, like the decrees of the Medes and Persians, which must stand fast for ever and cannot be altered;
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(32) sermon (DIV2)
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for too many there be who had rather have their names in a good leaf, then in the book of life;
for too many there be who had rather have their names in a good leaf, then in the book of life;
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(32) sermon (DIV2)
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and this is the reason why we are so ignorant of that which is good indeed,
and this is the reason why we Are so ignorant of that which is good indeed,
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(32) sermon (DIV2)
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and so great clerks in that which is calted good, but by the worst; why we are so dull and indocile in apprehending that wisdome, which is from above,
and so great Clerks in that which is calted good, but by the worst; why we Are so dull and indocile in apprehending that Wisdom, which is from above,
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(32) sermon (DIV2)
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and so wise and witty to our own damnation; why we do but darkly see this Good which is so plainly shewed unto us.
and so wise and witty to our own damnation; why we do but darkly see this Good which is so plainly showed unto us.
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(32) sermon (DIV2)
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What shall we say then? nay, what saith the Scripture? Awake thou that sleepest in sloth and idlenesse;
What shall we say then? nay, what Says the Scripture? Awake thou that Sleepest in sloth and idleness;
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(32) sermon (DIV2)
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thou that sleepest in a tempest, in the midst of thy unruly and turbulent passions; arise from the grave and sepulchre wherein thy sloth hath intomb'd thee;
thou that Sleepest in a tempest, in the midst of thy unruly and turbulent passion; arise from the grave and Sepulchre wherein thy sloth hath entombed thee;
pns21 cst vv2 p-acp dt n1, p-acp dt n1 pp-f po21 j cc j n2; vvb p-acp dt n1 cc n1 c-crq po21 n1 vhz vvn pno21;
(32) sermon (DIV2)
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arise from the dead, from that nasty charnel-house of rotten bones, where so many vitious habits have shut thee up;
arise from the dead, from that nasty Charnel house of rotten bones, where so many vicious habits have shut thee up;
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(32) sermon (DIV2)
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break up thy monument, cast aside every weight, and every sinne, that presseth down, and rise up,
break up thy monument, cast aside every weight, and every sin, that Presseth down, and rise up,
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(32) sermon (DIV2)
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and be but a man, improve thy reason to thy best advantage, and this Good shall shine upon thee with all its beames and brightnesse,
and be but a man, improve thy reason to thy best advantage, and this Good shall shine upon thee with all its beams and brightness,
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(32) sermon (DIV2)
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and Christ shall give thee light, if not to see things to come, to satisfy thy curiosity,
and christ shall give thee Light, if not to see things to come, to satisfy thy curiosity,
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(32) sermon (DIV2)
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yet to see things to come, which shall fill thy soul as with marrow and fatnesse;
yet to see things to come, which shall fill thy soul as with marrow and fatness;
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(32) sermon (DIV2)
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if not to know the uncertain, yet certain wayes of Gods providence, yet to know the certain and infallible way to blisse;
if not to know the uncertain, yet certain ways of God's providence, yet to know the certain and infallible Way to bliss;
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(32) sermon (DIV2)
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if not to know things too high for thee, yet to know that which shall exalt thee to heavenly places in Christ Jesus.
if not to know things too high for thee, yet to know that which shall exalt thee to heavenly places in christ jesus.
cs xx pc-acp vvi n2 av j p-acp pno21, av pc-acp vvi d r-crq vmb vvi pno21 p-acp j n2 p-acp np1 np1.
(32) sermon (DIV2)
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doest thou see it? doest thou believe it? thou shalt see greater things then these:
dost thou see it? dost thou believe it? thou shalt see greater things then these:
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(32) sermon (DIV2)
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thou shalt see what thou doest believe; enjoy what thou doest but hope for; thou shalt see God, who hath shewed thee this Good, that thou mightest see him;
thou shalt see what thou dost believe; enjoy what thou dost but hope for; thou shalt see God, who hath showed thee this Good, that thou Mightest see him;
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(32) sermon (DIV2)
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thou shalt then have a more exact knowledg of his wayes and providence, a fuller taste of his love and goodnesse, a clearer sight of his beauty and majesty,
thou shalt then have a more exact knowledge of his ways and providence, a fuller taste of his love and Goodness, a clearer sighed of his beauty and majesty,
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(32) sermon (DIV2)
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and with all his Angels, and all his Saints behold his glory for evermore. Thus much of this Good as it is an object to be lookt on;
and with all his Angels, and all his Saints behold his glory for evermore. Thus much of this Good as it is an Object to be looked on;
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(32) sermon (DIV2)
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we shall in the next place consider it as a Law. Quid requirit? what doth the Lord require?
we shall in the next place Consider it as a Law. Quid Requires? what does the Lord require?
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(32) sermon (DIV2)
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE The Three and Twentieth SERMON. PART III. MICAH 6.8. He hath shewed thee, O man, what is good;
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE The Three and Twentieth SERMON. PART III. MICAH 6.8. He hath showed thee, Oh man, what is good;
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(33) sermon (DIV2)
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and what doth the Lord require of thee, but to doe justly, &c. HE hath shewed thee, O man, what is good;
and what does the Lord require of thee, but to do justly, etc. HE hath showed thee, Oh man, what is good;
cc q-crq vdz dt n1 vvb pp-f pno21, cc-acp pc-acp vdi av-j, av pns31 vhz vvn pno21, uh n1, r-crq vbz j;
(33) sermon (DIV2)
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what it is thou wert made for, even that which is fitted and proportioned to thy soul;
what it is thou Wertenberg made for, even that which is fitted and proportioned to thy soul;
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(33) sermon (DIV2)
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that which is lovely and amiable, and so a fit object to look on;
that which is lovely and amiable, and so a fit Object to look on;
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(33) sermon (DIV2)
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that which will fill and satisfy the soul, and turn the greatest evil the world can lay as a stone of offence in our way, into good, and raise it self upon it, to its highest pitch of glory;
that which will fill and satisfy the soul, and turn the greatest evil the world can lay as a stone of offence in our Way, into good, and raise it self upon it, to its highest pitch of glory;
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(33) sermon (DIV2)
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and this he hath made plain and manifest, drawn out in so visible a character, that thou mayest run and read it.
and this he hath made plain and manifest, drawn out in so visible a character, that thou Mayest run and read it.
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(33) sermon (DIV2)
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And thus far we have already brought you.
And thus Far we have already brought you.
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(33) sermon (DIV2)
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We must yet lead you further, even to the foot of mount Sinai; what doth the Lord require of thee? which is as the publication of it, and making it a law:
We must yet led you further, even to the foot of mount Sinai; what does the Lord require of thee? which is as the publication of it, and making it a law:
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(33) sermon (DIV2)
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For with the thunder, and the lightning, and the sound of the Trumpet, and the voice of words, this voice was heard, I am the Lord. Thus saith the Lord;
For with the thunder, and the lightning, and the found of the Trumpet, and the voice of words, this voice was herd, I am the Lord. Thus Says the Lord;
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(33) sermon (DIV2)
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It is the Prophets Warrant or Commission; I the Lord have spoken it, is a seal to the Law.
It is the prophets Warrant or Commission; I the Lord have spoken it, is a seal to the Law.
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(33) sermon (DIV2)
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By this every word shall stand, by this every Law is of force. It is a word of power, and command, and authority;
By this every word shall stand, by this every Law is of force. It is a word of power, and command, and Authority;
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(33) sermon (DIV2)
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for he that can doe what he will, may also require what he will, in heaven or in earth.
for he that can do what he will, may also require what he will, in heaven or in earth.
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(33) sermon (DIV2)
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So then, If he be the Lord, he may require it;
So then, If he be the Lord, he may require it;
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(33) sermon (DIV2)
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and in this one word, in this Monosyllable, all power in heaven and in earth is contained.
and in this one word, in this Monosyllable, all power in heaven and in earth is contained.
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(33) sermon (DIV2)
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For in calling him Lord he assignes unto him an absolute will, which must be the rule of our will,
For in calling him Lord he assigns unto him an absolute will, which must be the Rule of our will,
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(33) sermon (DIV2)
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and of all the actions which are the effects and works of our will, and issue from it,
and of all the actions which Are the effects and works of our will, and issue from it,
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(33) sermon (DIV2)
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as from their first principle and mover.
as from their First principle and mover.
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And this his will is attended, 1. with Power, 2. with Wisdome, 3. with Love. 1. By his power he made us;
And this his will is attended, 1. with Power, 2. with Wisdom, 3. with Love. 1. By his power he made us;
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2. he protects and preserves us; and from this issues his legislative power: 3. as by his Wisdome he made us,
2. he protects and preserves us; and from this issues his legislative power: 3. as by his Wisdom he made us,
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so by the same wisdome he gives us such a Law, which shall sweetly and certainly lead us to that End for which he made us;
so by the same Wisdom he gives us such a Law, which shall sweetly and Certainly led us to that End for which he made us;
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And last of all, his Love it is to the work of his own hands, thus to lead us:
And last of all, his Love it is to the work of his own hands, thus to led us:
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And all these are shut up in this one word Lord. And let us view and consider these,
And all these Are shut up in this one word Lord. And let us view and Consider these,
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and so look upon them, as to draw down their influence and vertue into our souls, which may work that obedience in us, which this Lord requires, and will reward.
and so look upon them, as to draw down their influence and virtue into our Souls, which may work that Obedience in us, which this Lord requires, and will reward.
cc av vvb p-acp pno32, c-acp pc-acp vvi a-acp po32 n1 cc n1 p-acp po12 n2, r-crq vmb vvi d n1 p-acp pno12, r-crq d n1 vvz, cc vmb vvi.
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And 1. It is the Lord requires it;
And 1. It is the Lord requires it;
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and I need not trouble you with a recitall of those places of Scripture, where God is called the Lord.
and I need not trouble you with a recital of those places of Scripture, where God is called the Lord.
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For if the Scripture be as the Heaven, this is a Star of the greatest magnitude,
For if the Scripture be as the Heaven, this is a Star of the greatest magnitude,
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and spreads its beams of Majesty and power in the eyes of all men; and to require is the very form of a Law:
and spreads its beams of Majesty and power in the eyes of all men; and to require is the very from of a Law:
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I will, I require, if power speak, It is a law.I will, I require, if power speak, It is a law.
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It will be more apposite and agreeable to our purpose, that we may the more willingly embrace and entertain this Good, which is publisht as a law, to look upon this word Lord, as it expresses the Majesty and greatnesse of God;
It will be more apposite and agreeable to our purpose, that we may the more willingly embrace and entertain this Good, which is published as a law, to look upon this word Lord, as it Expresses the Majesty and greatness of God;
pn31 vmb vbi av-dc zz cc j p-acp po12 n1, cst pns12 vmb dt av-dc av-j vvi cc vvi d j, r-crq vbz vvn p-acp dt n1, pc-acp vvi p-acp d n1 n1, c-acp pn31 vvz dt n1 cc n1 pp-f np1;
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for he is therefore said to be the Lord, because he is omnipotent, and can do all things, that he will.
for he is Therefore said to be the Lord, Because he is omnipotent, and can do all things, that he will.
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He is NONLATINALPHABET, saith Nazianzen, a vast and boundlesse Ocean of essence, and he is NONLATINALPHABET, a boundlesse and infinite sea of power.
He is, Says Nazianzen, a vast and boundless Ocean of essence, and he is, a boundless and infinite sea of power.
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Take the highest pitch of Dominion and Lordship that our imagination can reach, yet it falls short of his, who is Lord of Lords, to whom all earthly Majesty must vaile,
Take the highest pitch of Dominion and Lordship that our imagination can reach, yet it falls short of his, who is Lord of lords, to whom all earthly Majesty must veil,
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and at whose feet all Princes lay down their Crowns and Scepters.
and At whose feet all Princes lay down their Crowns and Sceptres.
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And therefore Dionysius Longinus falling upon the story of the Creation, makes that expression of Moses, NONLATINALPHABET, Let there be light, and there wus light;
And Therefore Dionysius Longinus falling upon the story of the Creation, makes that expression of Moses,, Let there be Light, and there wus Light;
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Let there be earth, and there was earth; Let there be earth, and there was earth;
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the highest and most sublime that the art or thought of man could reach, NONLATINALPHABET, for thus the Majesty of God is best set forth;
the highest and most sublime that the art or Thought of man could reach,, for thus the Majesty of God is best Set forth;
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He no sooner speaks, but it is done. Nor can it be otherwise;
He no sooner speaks, but it is done. Nor can it be otherwise;
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(33) sermon (DIV2)
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for as he is a Lord, and hath an absolute and uncontroulable will, so this will is attended by his infinite power, which is inseparable from it;
for as he is a Lord, and hath an absolute and uncontrollable will, so this will is attended by his infinite power, which is inseparable from it;
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And you may find them both joyned together, Acts 4.28. All things are done, NONLATINALPHABET, whatsoever his hand and his counsel determined to do;
And you may find them both joined together, Acts 4.28. All things Are done,, whatsoever his hand and his counsel determined to do;
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for because he can do all things, therefore he brings to passe whatsoever he will;
for Because he can do all things, Therefore he brings to pass whatsoever he will;
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and his hand and power hath here the first place, because all counsel falls to the ground,
and his hand and power hath Here the First place, Because all counsel falls to the ground,
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if power be not as a pillar and supporter to uphold it.
if power be not as a pillar and supporter to uphold it.
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What is the strength of a strong man, if there be a stronger then he, to bind and disarm him? what is it to conceive something in the womb of the mind, to shape and form and fashion it, to bring it even to the doore of life,
What is the strength of a strong man, if there be a Stronger then he, to bind and disarm him? what is it to conceive something in the womb of the mind, to shape and from and fashion it, to bring it even to the door of life,
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if there be no strength to bring it forth? what is my will if it be defeated? Thus it falls out with dust and ashes, with man, whose will is free, when his hands are bound;
if there be no strength to bring it forth? what is my will if it be defeated? Thus it falls out with dust and Ashes, with man, whose will is free, when his hands Are bound;
cs pc-acp vbb dx n1 pc-acp vvi pn31 av? q-crq vbz po11 n1 cs pn31 vbb vvn? av pn31 vvz av p-acp n1 cc n2, p-acp n1, rg-crq n1 vbz j, c-crq po31 n2 vbr vvn;
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who may propose miracles but can do nothing;
who may propose Miracles but can do nothing;
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who may will the dissolution of the world, when he hath not power to kill a fly,
who may will the dissolution of the world, when he hath not power to kill a fly,
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or the least gnat that lights upon him. But Gods power is infinite, nor can any thing in heaven or earth limit it,
or the least gnat that lights upon him. But God's power is infinite, nor can any thing in heaven or earth limit it,
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but his will, which doth regulate and restrain it, which otherwise must needs have a larger flow.
but his will, which does regulate and restrain it, which otherwise must needs have a larger flow.
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If he cut off, or shut up, or gather together, who can hinder him? Job 11.10. The voice of the Lord, that is, his power (for his word is power) is full of Majesty, it breaketh the Cedars of Lebanon, and maketh them skip like a calf.If he Cut off, or shut up, or gather together, who can hinder him? Job 11.10. The voice of the Lord, that is, his power (for his word is power) is full of Majesty, it breaks the Cedars of Lebanon, and makes them skip like a calf.
cs pns31 vvd a-acp, cc vvd a-acp, cc vvi av, r-crq vmb vvi pno31? np1 crd. dt n1 pp-f dt n1, cst vbz, po31 n1 (c-acp po31 n1 vbz n1) vbz j pp-f n1, pn31 vvz dt n2 pp-f np1, cc vvz pno32 vvi av-j dt n1.
(33) sermon (DIV2)
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It hath set a tabernacle for the Sun, he bids it run its race, and commands it to stand still;
It hath Set a tabernacle for the Sun, he bids it run its raze, and commands it to stand still;
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he doth whatsoever he will in heaven or in earth. I need not here enlarge my self;
he does whatsoever he will in heaven or in earth. I need not Here enlarge my self;
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Every work to his is a miracle, every miracle is eloquent to declare his power:
Every work to his is a miracle, every miracle is eloquent to declare his power:
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Every thing that hath breath speaketh it, and that which hath neither breath nor life speaketh it;Every thing that hath breath speaks it, and that which hath neither breath nor life speaks it;
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that which hath voice speaketh it, and that which is dumb speaks it: Day unto day uttereth speech, and night unto night shewes knowledge.
that which hath voice speaks it, and that which is dumb speaks it: Day unto day utters speech, and night unto night shows knowledge.
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There is no speech, nor language, where their voice is not heard, Psal. 19.23. The power of this Lord is the proper language of the whole world: There is no speech, nor language, where their voice is not herd, Psalm 19.23. The power of this Lord is the proper language of the Whole world:
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Non, ut ait ille, silere melius est, sed vel parùm dicere; Non, ut ait Isle, Silere Better est, sed vel parùm dicere;
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It is not good to be silent, nay we cannot be silent, but yet 'tis not good to speak too much of the power of this Lord,
It is not good to be silent, nay we cannot be silent, but yet it's not good to speak too much of the power of this Lord,
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because we cannot speak enough, nor can any finite understanding comprehend it. Now by this power, 1. God created man, and breathed into him a living soul;
Because we cannot speak enough, nor can any finite understanding comprehend it. Now by this power, 1. God created man, and breathed into him a living soul;
c-acp pns12 vmbx vvi av-d, ccx vmb d j n1 vvi pn31. av p-acp d n1, crd np1 vvn n1, cc vvd p-acp pno31 dt j-vvg n1;
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made him as it were wax fit to receive the impressions of a deity; made him a subject capable of a Law.
made him as it were wax fit to receive the impressions of a deity; made him a Subject capable of a Law.
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I am fearfully and wonderfully made, saith David, Psal. 139. marvellously made, excellently made, set apart, selected, culled out, as it is Psal. 4.4. from all the other creatures of the earth, to walk with God and be perfect.I am fearfully and wonderfully made, Says David, Psalm 139. marvellously made, excellently made, Set apart, selected, culled out, as it is Psalm 4.4. from all the other creatures of the earth, to walk with God and be perfect.
pns11 vbm av-j cc av-j vvn, vvz np1, np1 crd av-j vvd, av-j vvn, vvd av, vvn, vvn av, c-acp pn31 vbz np1 crd. p-acp d dt j-jn n2 pp-f dt n1, pc-acp vvi p-acp np1 cc vbi j.
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My members were curiously wrought, drawn as with a needle (for so the word there signifies) embroidered with all variety,My members were curiously wrought, drawn as with a needle (for so the word there signifies) embroidered with all variety,
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as with divers colours, every part being made instrumentall either to the keeping, or breaking of the Divine Law.
as with diverse colours, every part being made instrumental either to the keeping, or breaking of the Divine Law.
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I am as it were built and set up on purpose, to hearken what that power which thus set me up, will require of me.
I am as it were built and Set up on purpose, to harken what that power which thus Set me up, will require of me.
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In a word, It is he that made us, not we our selves;
In a word, It is he that made us, not we our selves;
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and made us to this end, to his glory, to be united to himself, to bowe under his power, to be conformed to his will,
and made us to this end, to his glory, to be united to himself, to bow under his power, to be conformed to his will,
cc vvd pno12 p-acp d n1, p-acp po31 n1, pc-acp vbi vvn p-acp px31, pc-acp vvi p-acp po31 n1, pc-acp vbi vvn p-acp po31 n1,
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and so to gain a title to that happinesse, and which is ready to meet them that runne unto it, by doing what he requires at their hands. 2ly. By this power as he creates, so he continues him and protects him;
and so to gain a title to that happiness, and which is ready to meet them that run unto it, by doing what he requires At their hands. 2ly. By this power as he creates, so he continues him and protects him;
cc av pc-acp vvi dt n1 p-acp d n1, cc r-crq vbz j pc-acp vvi pno32 cst vvb p-acp pn31, p-acp vdg r-crq pns31 vvz p-acp po32 n2. av-j. p-acp d n1 c-acp pns31 vvz, av pns31 vvz pno31 cc vvz pno31;
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doth not leave him as an artificer doth his work, to the injuries of time, to last or perish,
does not leave him as an Artificer does his work, to the injuries of time, to last or perish,
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as the strength of the materialls is, of which it consists;
as the strength of the materials is, of which it consists;
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but as by his power he made him, so by the same power he upholds and preserves him, that in this life he may move and presse forward to a better;
but as by his power he made him, so by the same power he upholds and preserves him, that in this life he may move and press forward to a better;
cc-acp c-acp p-acp po31 n1 pns31 vvd pno31, av p-acp dt d n1 pns31 vvz cc vvz pno31, cst p-acp d n1 pns31 vmb vvi cc vvi av-j p-acp dt jc;
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he moves in him, and moves with him, that in this span of time he may make a way to eternity.
he moves in him, and moves with him, that in this span of time he may make a Way to eternity.
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He giveth to all, Acts 17.25.
He gives to all, Acts 17.25.
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NONLATINALPHABET, life and breath, but in a more eminent manner to man, to whom he hath communicated part of his power,
, life and breath, but in a more eminent manner to man, to whom he hath communicated part of his power,
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and given him dominion over himself, and other creatures:
and given him dominion over himself, and other creatures:
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He is not far from every one of us, v. 27. he is neere us, with us, within us;
He is not Far from every one of us, v. 27. he is near us, with us, within us;
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He hath made the small and the great, and careth for all alike, Wisd. 6.7. Sceleratis sol exoritur, saith Seneca, his Sun riseth upon the evil, and the good, saith our Saviour. Math. 5.45. His power moves in the hand that smites his brother, and in the hand, that lifts him out of the dust;He hath made the small and the great, and Careth for all alike, Wisdom 6.7. Sceleratis sol exoritur, Says Senecca, his Sun Riseth upon the evil, and the good, Says our Saviour. Math. 5.45. His power moves in the hand that smites his brother, and in the hand, that lifts him out of the dust;
pns31 vhz vvn dt j cc dt j, cc vvz p-acp d av, np1 crd. fw-la fw-la fw-la, vvz np1, po31 n1 vvz p-acp dt n-jn, cc dt j, vvz po12 n1. np1 crd. po31 n1 vvz p-acp dt n1 cst vvz po31 n1, cc p-acp dt n1, cst vvz pno31 av pp-f dt n1;
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moves in the Tyrant, which walks in his palace, and with that poore man who grinds at the mill:
moves in the Tyrant, which walks in his palace, and with that poor man who grinds At the mill:
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By it Uzzahs hand was stretched out to uphold the Ark, and by it he was smitten and dyed:
By it Uzzahs hand was stretched out to uphold the Ark, and by it he was smitten and died:
p-acp pn31 np1 n1 vbds vvn av pc-acp vvi dt n1, cc p-acp pn31 pns31 vbds vvn cc vvn:
(33) sermon (DIV2)
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It moves in the eye that is open to vanity, and in the eye that is shut up by covenant. It moves in the eye that is open to vanity, and in the eye that is shut up by Covenant.
pn31 vvz p-acp dt n1 cst vbz j p-acp n1, cc p-acp dt n1 cst vbz vvn a-acp p-acp n1.
(33) sermon (DIV2)
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13426
All the creatures, all men, all motions and actions of men are in manutentia Divina; My times are in thy hand, saith David, Psal. 31.15.
All the creatures, all men, all motions and actions of men Are in manutentia Divine; My times Are in thy hand, Says David, Psalm 31.15.
av-d dt n2, d n2, d n2 cc n2 pp-f n2 vbr p-acp fw-la fw-la; po11 n2 vbr p-acp po21 n1, vvz np1, np1 crd.
(33) sermon (DIV2)
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and in this sense, the Schooles tell us, that the creation of man and his conservation are but one continued act, that we may say of every creature,
and in this sense, the Schools tell us, that the creation of man and his conservation Are but one continued act, that we may say of every creature,
cc p-acp d n1, dt n2 vvb pno12, cst dt n1 pp-f n1 cc po31 n1 vbr p-acp crd j-vvn n1, cst pns12 vmb vvi pp-f d n1,
(33) sermon (DIV2)
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so long as it is, so long God creates it;
so long as it is, so long God creates it;
av av-j c-acp pn31 vbz, av av-j np1 vvz pn31;
(33) sermon (DIV2)
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because creation respects the being of the creature, as made out of nothing, and conservation the being of the same creature,
Because creation respects the being of the creature, as made out of nothing, and conservation the being of the same creature,
c-acp n1 vvz dt n1 pp-f dt n1, c-acp vvd av pp-f pix, cc n1 dt vbg pp-f dt d n1,
(33) sermon (DIV2)
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as continually quickned and upheld, that it fall not back again into that nothing out of which it was made:
as continually quickened and upheld, that it fallen not back again into that nothing out of which it was made:
c-acp av-j vvn cc vvn, cst pn31 vvb xx av av p-acp d pix av pp-f r-crq pn31 vbds vvn:
(33) sermon (DIV2)
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13431
for his power is the Being of the creature, and the withdrawing of it, is its annihilation:
for his power is the Being of the creature, and the withdrawing of it, is its annihilation:
p-acp po31 n1 vbz dt vbg pp-f dt n1, cc dt n-vvg pp-f pn31, vbz po31 n1:
(33) sermon (DIV2)
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13432
The heavens and the earth are by the word of God, are established by his power,
The heavens and the earth Are by the word of God, Are established by his power,
dt n2 cc dt n1 vbr p-acp dt n1 pp-f np1, vbr vvn p-acp po31 n1,
(33) sermon (DIV2)
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13433
and when he will no longer uphold them, all shall be dissolved, and the Elements shall melt with heat:
and when he will no longer uphold them, all shall be dissolved, and the Elements shall melt with heat:
cc c-crq pns31 vmb av-dx av-jc vvi pno32, d vmb vbi vvn, cc dt n2 vmb vvi p-acp n1:
(33) sermon (DIV2)
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It is no more but the withdrawing of his power, and the world is at an end. Now in the next place;
It is no more but the withdrawing of his power, and the world is At an end. Now in the next place;
pn31 vbz dx dc p-acp dt n-vvg pp-f po31 n1, cc dt n1 vbz p-acp dt n1. av p-acp dt ord n1;
(33) sermon (DIV2)
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from this Ocean of his power naturally issues forth his power of giving Laws, of requiring what he please, from his creature:
from this Ocean of his power naturally issues forth his power of giving Laws, of requiring what he please, from his creature:
p-acp d n1 pp-f po31 n1 av-j vvz av po31 n1 pp-f vvg n2, pp-f vvg r-crq pns31 vvb, p-acp po31 n1:
(33) sermon (DIV2)
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for as there is but one omnipotent God, so there is but one Lawgiver, who is able to save and to destroy: James 4.12. for the one is the ground and foundation of the other:
for as there is but one omnipotent God, so there is but one Lawgiver, who is able to save and to destroy: James 4.12. for the one is the ground and Foundation of the other:
c-acp c-acp pc-acp vbz cc-acp pi j np1, av pc-acp vbz p-acp crd n1, r-crq vbz j pc-acp vvi cc pc-acp vvi: np1 crd. p-acp dt pi vbz dt n1 cc n1 pp-f dt n-jn:
(33) sermon (DIV2)
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If he made us, and not we our selves; if he preserve us, and nor we our selves;
If he made us, and not we our selves; if he preserve us, and nor we our selves;
cs pns31 vvd pno12, cc xx pns12 po12 n2; cs pns31 vvb pno12, cc ccx pns12 po12 n2;
(33) sermon (DIV2)
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then not we our selves, but he is to give us Lawes.
then not we our selves, but he is to give us Laws.
cs xx pns12 po12 n2, cc-acp pns31 vbz pc-acp vvi pno12 n2.
(33) sermon (DIV2)
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It is here Do ut des, and, facio ut facias; he gives us our being and continuance, that we should give him our obedience and subjection;
It is Here Do ut des, and, facio ut facias; he gives us our being and Continuance, that we should give him our Obedience and subjection;
pn31 vbz av vdb fw-it fw-fr, cc, fw-la fw-la fw-la; pns31 vvz pno12 po12 vbg cc n1, cst pns12 vmd vvi pno31 po12 n1 cc n1;
(33) sermon (DIV2)
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he doth this for us, that we may do something for him, even whatsoever he shall require.
he does this for us, that we may do something for him, even whatsoever he shall require.
pns31 vdz d p-acp pno12, cst pns12 vmb vdi pi p-acp pno31, av r-crq pns31 vmb vvi.
(33) sermon (DIV2)
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13441
The Stoicks say well NONLATINALPHABET All duties are measured out by relations: The care of the Father calls for the Honor of the Sonne;
The Stoics say well All duties Are measured out by relations: The care of the Father calls for the Honour of the Son;
dt njp2 vvb av d n2 vbr vvn av p-acp n2: dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1;
(33) sermon (DIV2)
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the oversight of the master commands the obedience of the servant;
the oversight of the master commands the Obedience of the servant;
dt n1 pp-f dt n1 vvz dt n1 pp-f dt n1;
(33) sermon (DIV2)
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and the Father and the Master are to the Sonne and Servant as Moses is said to be to Pharaoh, Exod. 4.16. instead of God. Domestici magistratus, saith Seneca, Domestick Lords or Magistrates:
and the Father and the Master Are to the Son and Servant as Moses is said to be to Pharaoh, Exod 4.16. instead of God. Domestici Magistratus, Says Senecca, Domestic lords or Magistrates:
cc dt n1 cc dt n1 vbr p-acp dt n1 cc n1 p-acp np1 vbz vvn pc-acp vbi p-acp np1, np1 crd. av pp-f np1. np1 fw-la, vvz np1, j-jn n2 cc n2:
(33) sermon (DIV2)
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He is my father, if he speak the word, 'tis done; He is my Master & Lord;
He is my father, if he speak the word, it's done; He is my Master & Lord;
pns31 vbz po11 n1, cs pns31 vvb dt n1, pn31|vbz vdn; pns31 vbz po11 n1 cc n1;
(33) sermon (DIV2)
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for Beneficia Compedes, All benefits are as fetters, are obligations, and he that doth me good, obligeth me, placeth himself as it were in authority over me,
for Benefices Compedes, All benefits Are as fetters, Are obligations, and he that does me good, obliges me, places himself as it were in Authority over me,
p-acp np1 vvz, d n2 vbr p-acp n2, vbr n2, cc pns31 cst vdz pno11 j, vvz pno11, vvz px31 c-acp pn31 vbdr p-acp n1 p-acp pno11,
(33) sermon (DIV2)
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and giveth me Lawes, looks upon me as his Creature, which must do whatsoever he requires in a just and equall proportion to what he hath done.
and gives me Laws, looks upon me as his Creature, which must do whatsoever he requires in a just and equal proportion to what he hath done.
cc vvz pno11 n2, vvz p-acp pno11 c-acp po31 n1, r-crq vmb vdi r-crq pns31 vvz p-acp dt j cc j-jn n1 p-acp r-crq pns31 vhz vdn.
(33) sermon (DIV2)
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Accepi beneficium, & protinus perdidi libertatem, I receive a good turn, and forthwith lose my liberty;Accepi beneficium, & Immediately perdidi libertatem, I receive a good turn, and forthwith loose my liberty;
fw-la fw-la, cc fw-la fw-la fw-la, pns11 vvb dt j n1, cc av vvb po11 n1;
(33) sermon (DIV2)
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my hand is filled and bound at once, bound to his service that fills it.
my hand is filled and bound At once, bound to his service that fills it.
po11 n1 vbz vvn cc vvn p-acp a-acp, vvn p-acp po31 n1 cst vvz pn31.
(33) sermon (DIV2)
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13450
If he say, do this, I do it, I plead for him, I commend him, I excuse him, I run for him, I dy for him, because he is my friend:
If he say, do this, I do it, I plead for him, I commend him, I excuse him, I run for him, I die for him, Because he is my friend:
cs pns31 vvb, vdb d, pns11 vdb pn31, pns11 vvb p-acp pno31, pns11 vvb pno31, pns11 vvb pno31, pns11 vvb p-acp pno31, pns11 vvb p-acp pno31, c-acp pns31 vbz po11 n1:
(33) sermon (DIV2)
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13451
If my friend bid me, I will set fire on the Capitol, saith Blosius in Tully. Not onely a Father, a Master, a Lord,
If my friend bid me, I will Set fire on the Capitol, Says Blosius in Tully. Not only a Father, a Master, a Lord,
cs po11 n1 vvb pno11, pns11 vmb vvi n1 p-acp dt n1, vvz np1 p-acp np1. xx av-j dt n1, dt n1, dt n1,
(33) sermon (DIV2)
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13452
but a Friend, every one that obligeth me is a kind of Lawgiver, bounds and keeps me in on every side, tenders me his Edicts and Lawes, by doing something for me, gains a power over me.
but a Friend, every one that obliges me is a kind of Lawgiver, bounds and keeps me in on every side, tenders me his Edicts and Laws, by doing something for me, gains a power over me.
cc-acp dt n1, d pi cst vvz pno11 vbz dt n1 pp-f n1, n2 cc vvz pno11 p-acp p-acp d n1, vvz pno11 po31 n2 cc n2, p-acp vdg pi p-acp pno11, vvz dt n1 p-acp pno11.
(33) sermon (DIV2)
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In the Civill-Law it is styled Patris Majestas, the Majesty of a Father, and there is the Majesty of a Master, and the Majesty of a Friend or Benefactor:
In the Civill-Law it is styled Patris Majestas, the Majesty of a Father, and there is the Majesty of a Master, and the Majesty of a Friend or Benefactor:
p-acp dt n1 pn31 vbz vvn fw-la fw-la, dt n1 pp-f dt n1, cc pc-acp vbz dt n1 pp-f dt n1, cc dt n1 pp-f dt n1 cc n1:
(33) sermon (DIV2)
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for* nostrum officium nos facere aequum est, There is a kind of Equity & Justice, that he that buys me with a price, should claim some interest in me.
for* nostrum officium nos facere Aequum est, There is a kind of Equity & justice, that he that buys me with a price, should claim Some Interest in me.
n1 fw-la fw-la fw-la fw-la fw-la fw-la, pc-acp vbz dt n1 pp-f n1 cc n1, cst pns31 cst vvz pno11 p-acp dt n1, vmd vvi d n1 p-acp pno11.
(33) sermon (DIV2)
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These are those cords of men to tye us to them;
These Are those cords of men to tie us to them;
d vbr d n2 pp-f n2 pc-acp vvi pno12 p-acp pno32;
(33) sermon (DIV2)
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and if we break them asunder, and cast these bands from us, if we will not answer the diligent love of a Friend, by doing something which may be required at our hands, we are guilty of a foule Ingratitude, which is a kind of Civil or Moral Rebellion.
and if we break them asunder, and cast these bans from us, if we will not answer the diligent love of a Friend, by doing something which may be required At our hands, we Are guilty of a foul Ingratitude, which is a kind of Civil or Moral Rebellion.
cc cs pns12 vvb pno32 av, cc vvd d n2 p-acp pno12, cs pns12 vmb xx vvi dt j n1 pp-f dt n1, p-acp vdg pi r-crq vmb vbi vvn p-acp po12 n2, pns12 vbr j pp-f dt j n1, r-crq vbz dt n1 pp-f j cc j n1.
(33) sermon (DIV2)
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13457
And therefore God takes up this as an argument against the Rebellious Jews, and draws it from that Relation which was founded on his Power,
And Therefore God Takes up this as an argument against the Rebellious jews, and draws it from that Relation which was founded on his Power,
cc av np1 vvz a-acp d c-acp dt n1 p-acp dt j np2, cc vvz pn31 p-acp d n1 r-crq vbds vvn p-acp po31 n1,
(33) sermon (DIV2)
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13458
and that love which he had shewed to them, Mal. 1.6. A Son honoureth his Father, and a Servant his Master:
and that love which he had showed to them, Malachi 1.6. A Son Honoureth his Father, and a Servant his Master:
cc d n1 r-crq pns31 vhd vvn p-acp pno32, np1 crd. dt n1 vvz po31 n1, cc dt n1 po31 n1:
(33) sermon (DIV2)
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13459
If then I be a Father, where is my Honour? If I be a Master, where is my Feare? saith the Lord of Hosts;If then I be a Father, where is my Honour? If I be a Master, where is my fear? Says the Lord of Hosts;
cs av pns11 vbb dt n1, q-crq vbz po11 n1? cs pns11 vbb dt n1, q-crq vbz po11 n1? vvz dt n1 pp-f n2;
(33) sermon (DIV2)
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13460
who am not onely your Lord by right of Creation, but your Father for my daily care and preservation of you, and those many benefits I have laden you withall.
who am not only your Lord by right of Creation, but your Father for my daily care and preservation of you, and those many benefits I have laden you withal.
q-crq vbm xx j po22 n1 p-acp n-jn pp-f n1, cc-acp po22 n1 p-acp po11 j n1 cc n1 pp-f pn22, cc d d n2 pns11 vhb vvn pn22 av.
(33) sermon (DIV2)
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13461
And You are my friends, if you doe what I command you, saith Christ, Joh. 15.14.
And You Are my Friends, if you do what I command you, Says christ, John 15.14.
np1 pn22 vbr po11 n2, cs pn22 vdb r-crq pns11 vvb pn22, vvz np1, np1 crd.
(33) sermon (DIV2)
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If you doe it not, you are not my friends, but you have broke that relation, which might have been eternall.
If you do it not, you Are not my Friends, but you have broke that Relation, which might have been Eternal.
cs pn22 vdb pn31 xx, pn22 vbr xx po11 n2, cc-acp pn22 vhb vvn d n1, r-crq vmd vhi vbn j.
(33) sermon (DIV2)
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13463
So that we see, one power follows another, as in a chain;
So that we see, one power follows Another, as in a chain;
av cst pns12 vvb, crd n1 vvz j-jn, c-acp p-acp dt n1;
(33) sermon (DIV2)
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13464
The power and right of Dominion, the power by which we were made and are preserved;
The power and right of Dominion, the power by which we were made and Are preserved;
dt n1 cc n-jn pp-f n1, dt n1 p-acp r-crq pns12 vbdr vvn cc vbr vvn;
(33) sermon (DIV2)
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13465
the power of giving Laws, the power that made us capable of a Law: He that did these great things for us, may require what he please.
the power of giving Laws, the power that made us capable of a Law: He that did these great things for us, may require what he please.
dt n1 pp-f vvg n2, dt n1 cst vvd pno12 j pp-f dt n1: pns31 cst vdd d j n2 p-acp pno12, vmb vvi r-crq pns31 vvb.
(33) sermon (DIV2)
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13466
First, God creates Man, and then gives him a Law, puts him to the triall of his Obedience;
First, God creates Man, and then gives him a Law, puts him to the trial of his obedience;
ord, np1 vvz n1, cc av vvz pno31 dt n1, vvz pno31 p-acp dt n1 pp-f po31 n1;
(33) sermon (DIV2)
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for by the same Act of Power, by Creating, as he acquired to himself the full right of Dominion,
for by the same Act of Power, by Creating, as he acquired to himself the full right of Dominion,
c-acp p-acp dt d n1 pp-f n1, p-acp vvg, c-acp pns31 vvn p-acp px31 dt j n-jn pp-f n1,
(33) sermon (DIV2)
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so he brought also upon Man the Necessity of Subjection.
so he brought also upon Man the Necessity of Subjection.
av pns31 vvd av p-acp n1 dt n1 pp-f n1.
(33) sermon (DIV2)
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13469
Lord, what will thou have me to doe? saith Saint Paul, when he was struck to the ground, Acts 9. verbum breve, sed vivum, sed efficax, saith Bernard, a short speech, Lord, what will thou have me to do? Says Saint Paul, when he was struck to the ground, Acts 9. verbum breve, sed Vivum, sed Effective, Says Bernard, a short speech,
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(33) sermon (DIV2)
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13470
but full, and lively, and operative, even an acknowledgment of that power of God, which is mighty in operation;
but full, and lively, and operative, even an acknowledgment of that power of God, which is mighty in operation;
cc-acp av-j, cc j, cc j-jn, av dt n1 pp-f d n1 pp-f np1, r-crq vbz j p-acp n1;
(33) sermon (DIV2)
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by which power he hath authority to command and require what he will.
by which power he hath Authority to command and require what he will.
p-acp r-crq n1 pns31 vhz n1 pc-acp vvi cc vvi r-crq pns31 vmb.
(33) sermon (DIV2)
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Gods Will then thus attended with his Power, must be the rule of all our actions,
God's Will then thus attended with his Power, must be the Rule of all our actions,
n2 vmb av av vvn p-acp po31 n1, vmb vbi dt n1 pp-f d po12 n2,
(33) sermon (DIV2)
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and is the matrix from which all Laws must issue. But in the next place;
and is the matrix from which all Laws must issue. But in the next place;
cc vbz dt fw-la p-acp r-crq d n2 vmb vvi. p-acp p-acp dt ord n1;
(33) sermon (DIV2)
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As his Absolute Will is attended with Power uncontroulable, so is it also with Wisdome unquestionable:
As his Absolute Will is attended with Power uncontrollable, so is it also with Wisdom unquestionable:
c-acp po31 j n1 vbz vvn p-acp n1 j, av vbz pn31 av p-acp n1 j:
(33) sermon (DIV2)
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13475
For as he is the onely Powerfull, so he is the onely wise God, Rom. 16.27.1 Tim. 1.17. and from the inexhaust fountain of his Wisdome flow those Rivers of Lawes, which make glad the City of God;
For as he is the only Powerful, so he is the only wise God, Rom. 16.27.1 Tim. 1.17. and from the inexhaust fountain of his Wisdom flow those rivers of Laws, which make glad the city of God;
c-acp c-acp pns31 vbz dt j j, av pns31 vbz dt j j np1, np1 crd np1 crd. cc p-acp dt vvb n1 pp-f po31 n1 vvi d n2 pp-f n2, r-crq vvb j dt n1 pp-f np1;
(33) sermon (DIV2)
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13476
which are made, as all things in the world are, in Number, Weight, and Measure; Numbred, Weighed, Measured, fitted out unto us, That we may live and move thereby,
which Are made, as all things in the world Are, in Number, Weight, and Measure; Numbered, Weighed, Measured, fitted out unto us, That we may live and move thereby,
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(33) sermon (DIV2)
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13477
even move upwards towards the House of our Lord, where there are many mansions prepared for us.
even move upward towards the House of our Lord, where there Are many mansions prepared for us.
av vvb av-j p-acp dt n1 pp-f po12 n1, c-crq pc-acp vbr d n2 vvn p-acp pno12.
(33) sermon (DIV2)
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13478
So that all the Laws of men which look towards Innocency, and Perfection, are borrowed, saith Tertullian, from the Divine Law;
So that all the Laws of men which look towards Innocency, and Perfection, Are borrowed, Says Tertullian, from the Divine Law;
av cst d dt n2 pp-f n2 r-crq vvb p-acp n1, cc n1, vbr vvn, vvz np1, p-acp dt j-jn n1;
(33) sermon (DIV2)
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13479
and all Law-givers are called by Galen, and called themselves the Disciples of God;
and all Lawgivers Are called by Galen, and called themselves the Disciples of God;
cc d n2 vbr vvn p-acp np1, cc vvn px32 dt n2 pp-f np1;
(33) sermon (DIV2)
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13480
Minos of Jupiter, Numa of Egeria, Solon of Minerva, Lycurgus of Apollo, Trismegistus of Mercury; none ever having been thought fit to make a Law,Minos of Jupiter, Numa of Egeria, Solon of Minerva, Lycurgus of Apollo, Trismegistus of Mercury; none ever having been Thought fit to make a Law,
np1 pp-f np1, np1 pp-f np1, np1 pp-f np1, npg1 pp-f np1, np1 pp-f np1; pix av vhg vbn vvn j pc-acp vvi dt n1,
(33) sermon (DIV2)
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13481
but God, whose Power hath no bounds but his Will;
but God, whose Power hath no bounds but his Will;
cc-acp np1, rg-crq n1 vhz dx n2 p-acp po31 n1;
(33) sermon (DIV2)
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and whose Wisdome reacheth over all Tempers and Constitutions, all Casualities and Contingences, all Circumstances of Time or Place, all Crosse intercurrent Accidents, which the narrownesse of mans understanding, which humaine frailty cannot foresee, nor prevent. and whose Wisdom reaches over all Tempers and Constitutions, all Casualties and Contingences, all circumstances of Time or Place, all Cross intercurrent Accidents, which the narrowness of men understanding, which human frailty cannot foresee, nor prevent.
cc rg-crq n1 vvz p-acp d n2 cc n2, d n2 cc n2, d n2 pp-f n1 cc n1, d j j n2, r-crq dt n1 pp-f ng1 n1, r-crq j n1 vmbx vvi, ccx vvb.
(33) sermon (DIV2)
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Lex erit omne quod ratione consistit, saith Tertullian, That which binds a reasonable creature, must it self be reasonable;Lex erit omne quod ratione consistit, Says Tertullian, That which binds a reasonable creature, must it self be reasonable;
fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1, cst r-crq vvz dt j n1, vmb pn31 n1 vbi j;
(33) sermon (DIV2)
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and reason is a beame of the Divine Light, by which all Lawes, which deserve the name of Lawes, were drawn.
and reason is a beam of the Divine Light, by which all Laws, which deserve the name of Laws, were drawn.
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(33) sermon (DIV2)
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The Power of God, yea and his Wisdome ruleth over all, and his Laws are like himself, Just and holy, pure and undefiled, unchangeable, immutable, and everlasting;
The Power of God, yea and his Wisdom Ruleth over all, and his Laws Are like himself, Just and holy, pure and undefiled, unchangeable, immutable, and everlasting;
dt n1 pp-f np1, uh cc po31 n1 vvz p-acp d, cc po31 n2 vbr av-j px31, j cc j, j cc j, j-u, j, cc j;
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fitted to the first Age of the world, and fitted to the last; fitted to the wisest, and fitted to the simplest;
fitted to the First Age of the world, and fitted to the last; fitted to the Wisest, and fitted to the simplest;
vvn p-acp dt ord n1 pp-f dt n1, cc vvn p-acp dt ord; vvn p-acp dt js, cc vvn p-acp dt js;
(33) sermon (DIV2)
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fitted to times of peace, and fitted to times of tumult; establisht, and mighty against all occurrences, all alterations, all mutations whatsoever.
fitted to times of peace, and fitted to times of tumult; established, and mighty against all occurrences, all alterations, all mutations whatsoever.
vvn p-acp n2 pp-f n1, cc vvn p-acp n2 pp-f n1; vvn, cc j p-acp d n2, d n2, d n2 r-crq.
(33) sermon (DIV2)
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There is no time wherein a man may not be just and honest, wherein he may not be merciful and compassionate, wherein he may not be humble and sincere.
There is no time wherein a man may not be just and honest, wherein he may not be merciful and compassionate, wherein he may not be humble and sincere.
pc-acp vbz dx n1 c-crq dt n1 vmb xx vbi j cc j, c-crq pns31 vmb xx vbi j cc j, c-crq pns31 vmb xx vbi j cc j.
(33) sermon (DIV2)
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A Tyrant may strip me of my possessions, but he cannot take from me my honesty;
A Tyrant may strip me of my possessions, but he cannot take from me my honesty;
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(33) sermon (DIV2)
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he may leave me nothing to give, but he cannot sequester my compassion;
he may leave me nothing to give, but he cannot sequester my compassion;
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(33) sermon (DIV2)
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he may lay me in my Grave, but my Humility will raise me up as high as Heaven.
he may lay me in my Grave, but my Humility will raise me up as high as Heaven.
pns31 vmb vvi pno11 p-acp po11 j, cc-acp po11 n1 vmb vvi pno11 a-acp p-acp j c-acp n1.
(33) sermon (DIV2)
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The great Prince of the Aire, and all his Legions of Devils or men cannot pull us back,
The great Prince of the Air, and all his Legions of Devils or men cannot pull us back,
dt j n1 pp-f dt n1, cc d po31 n2 pp-f n2 cc n2 vmbx vvi pno12 av,
(33) sermon (DIV2)
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or stop us in the course of our obedience to the Will and Law of God;
or stop us in the course of our Obedience to the Will and Law of God;
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(33) sermon (DIV2)
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but we may continue it and carry it along through honour and dishonour, through good report and evil report, through all the terrors and affrightments which Men or Devils can place in our way.
but we may continue it and carry it along through honour and dishonour, through good report and evil report, through all the terrors and affrightments which Men or Devils can place in our Way.
cc-acp pns12 vmb vvi pn31 cc vvi pn31 a-acp p-acp vvb cc n1, p-acp j n1 cc j-jn n1, p-acp d dt n2 cc n2 r-crq n2 cc n2 vmb vvi p-acp po12 n1.
(33) sermon (DIV2)
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What he requires, he required, (and it may be done) yesterday, and to day,
What he requires, he required, (and it may be done) yesterday, and to day,
r-crq pns31 vvz, pns31 vvd, (cc pn31 vmb vbi vdn) av-an, cc p-acp n1,
(33) sermon (DIV2)
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and to the endof the world.
and to the endof the world.
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(33) sermon (DIV2)
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And as his Wisdome is seen in giving Lawes, so it is in fitting the Means to the End;
And as his Wisdom is seen in giving Laws, so it is in fitting the Means to the End;
cc p-acp po31 n1 vbz vvn p-acp vvg n2, av pn31 vbz p-acp vvg dt n2 p-acp dt vvb;
(33) sermon (DIV2)
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in giving them that virtue and force to draw us to a neerer vision and sight of God, whose wisdome reacheth from one end to another mightily,
in giving them that virtue and force to draw us to a nearer vision and sighed of God, whose Wisdom reaches from one end to Another mightily,
p-acp vvg pno32 d n1 cc n1 pc-acp vvi pno12 p-acp dt jc n1 cc n1 pp-f np1, rg-crq n1 vvz p-acp crd n1 p-acp j-jn av-j,
(33) sermon (DIV2)
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and doth sweetly order all things, Wisd. 8.1.and does sweetly order all things, Wisdom 8.1.
cc vdz av-j vvi d n2, np1 crd.
(33) sermon (DIV2)
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For which way can frail Man come to see his God, but by being like him? what can draw him neere to his pure Essence,
For which Way can frail Man come to see his God, but by being like him? what can draw him near to his pure Essence,
p-acp r-crq n1 vmb j n1 vvb pc-acp vvi po31 n1, cc-acp p-acp vbg av-j pno31? q-crq vmb vvi pno31 av-j p-acp po31 j n1,
(33) sermon (DIV2)
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but simplicity and purity of spirit? what can carry us to the God of love,
but simplicity and purity of Spirit? what can carry us to the God of love,
cc-acp n1 cc n1 pp-f n1? q-crq vmb vvi pno12 p-acp dt n1 pp-f n1,
(33) sermon (DIV2)
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but Charity? what can lead him into the Courts of Righteousnesse, but Justice? what can move a God of tender mercies,
but Charity? what can led him into the Courts of Righteousness, but justice? what can move a God of tender Mercies,
cc-acp n1? q-crq vmb vvi pno31 p-acp dt n2 pp-f n1, cc-acp n1? q-crq vmb vvi dt n1 pp-f j n2,
(33) sermon (DIV2)
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but Compassion? For certainly God will never look down from his Mercy-seat, on them that have no Bowells.
but Compassion? For Certainly God will never look down from his Mercy-seat, on them that have no Bowels.
cc-acp n1? p-acp av-j np1 vmb av-x vvi a-acp p-acp po31 n1, p-acp pno32 cst vhb dx n2.
(33) sermon (DIV2)
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In a word, What can make us wise, but that which is good? Those virtues, Temperance, Justice,
In a word, What can make us wise, but that which is good? Those Virtues, Temperance, justice,
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(33) sermon (DIV2)
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not out of any Indigency, as if he wanted our Company and Service, (for he was as Happy before the Creation,
not out of any Indigency, as if he wanted our Company and Service, (for he was as Happy before the Creation,
xx av pp-f d n1, c-acp cs pns31 vvd po12 n1 cc n1, (c-acp pns31 vbds a-acp j c-acp dt n1,
(33) sermon (DIV2)
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and Liberality, which are called the Labours of wisdome, Wisd. 8.8. what can bring us into Heaven, but this full Taste of the powers of the world to come? so that there is some Truth in that of Gerson, Gloria est gratia consummata, Glory is nothing else but Grace made perfect and consummate;
and Liberality, which Are called the Labours of Wisdom, Wisdom 8.8. what can bring us into Heaven, but this full Taste of the Powers of the world to come? so that there is Some Truth in that of Gerson, Gloria est Gratia Consummated, Glory is nothing Else but Grace made perfect and consummate;
cc n1, r-crq vbr vvn dt n2 pp-f n1, np1 crd. q-crq vmb vvi pno12 p-acp n1, cc-acp d j vvb pp-f dt n2 pp-f dt n1 pc-acp vvi? av cst pc-acp vbz d n1 p-acp d pp-f np1, fw-la fw-la fw-la fw-la, n1 vbz pix av cc-acp n1 vvd j cc vvi;
(33) sermon (DIV2)
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For though we cannot thus draw Grace and Glory together, as to make them one and the same thing,
For though we cannot thus draw Grace and Glory together, as to make them one and the same thing,
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(33) sermon (DIV2)
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but must put a difference between the Meanes and the End;
but must put a difference between the Means and the End;
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(33) sermon (DIV2)
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yet Wisdome it self hath written it down in an indelible character, and in the leaves of eternity, That there is no other key but this Good in the Text, to open the Gates of the Kingdome of Heaven;
yet Wisdom it self hath written it down in an indelible character, and in the leaves of eternity, That there is no other key but this Good in the Text, to open the Gates of the Kingdom of Heaven;
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(33) sermon (DIV2)
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and he that brings this along with him, shall certainly enter.
and he that brings this along with him, shall Certainly enter.
cc pns31 cst vvz d a-acp p-acp pno31, vmb av-j vvi.
(33) sermon (DIV2)
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Heaven and Glory is a thing of another world, but yet it begins here in this,
Heaven and Glory is a thing of Another world, but yet it begins Here in this,
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(33) sermon (DIV2)
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and Grace is made perfect in Glory. And therefore, in the last place;
and Grace is made perfect in Glory. And Therefore, in the last place;
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(33) sermon (DIV2)
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his Absolute will is not onely attended with Power, and Wisdome, but with Love; and these are the Glories of his Will;
his Absolute will is not only attended with Power, and Wisdom, but with Love; and these Are the Glories of his Will;
po31 j n1 vbz xx av-j vvn p-acp n1, cc n1, cc-acp p-acp vvb; cc d vbr dt n2 pp-f po31 n1;
(33) sermon (DIV2)
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He can do what he will, and he will do it by the most proper and fittest meanes;
He can do what he will, and he will do it by the most proper and Fittest means;
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(33) sermon (DIV2)
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and whatsoever he requires, is the Dictate of his Love. When he sent his Son, the best Master,
and whatsoever he requires, is the Dictate of his Love. When he sent his Son, the best Master,
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(33) sermon (DIV2)
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and wisest Lawgiver that ever was, on whose shoulders the Government was laid, he was usher'd in with a Sic dilexit, so God loved the world;
and Wisest Lawgiver that ever was, on whose shoulders the Government was laid, he was ushered in with a Sic dilexit, so God loved the world;
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(33) sermon (DIV2)
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and his love seems to have the preeminence, and to do more then his power, which can but annihilate us; and his love seems to have the preeminence, and to do more then his power, which can but annihilate us;
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(33) sermon (DIV2)
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but his love, if we embrace it will change our soules, and Angelifie them; and change our bodies and spiritualize them;
but his love, if we embrace it will change our Souls, and Angelify them; and change our bodies and spiritualize them;
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(33) sermon (DIV2)
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and endow us with the will, and so with the power of God;
and endow us with the will, and so with the power of God;
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(33) sermon (DIV2)
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make us differ as much from our selves, as if we were not Annihilated, which his power can do;
make us differ as much from our selves, as if we were not Annihilated, which his power can do;
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(33) sermon (DIV2)
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but which is more, made something else, something better, something neerer to God, which is that mighty Thing which his Love brings to passe.
but which is more, made something Else, something better, something nearer to God, which is that mighty Thing which his Love brings to pass.
cc-acp r-crq vbz av-dc, vvd pi av, pi j, pi av-jc p-acp np1, r-crq vbz d j n1 r-crq po31 n1 vvz pc-acp vvi.
(33) sermon (DIV2)
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We may imagine, that a Law is a meer indication of power, that it proceeds from Rigor, and Severity;
We may imagine, that a Law is a mere indication of power, that it proceeds from Rigor, and Severity;
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(33) sermon (DIV2)
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that there is nothing commanded, nothing required, but there is Smoke, and Thunder, and Lightning; but indeed every Law of God is the Naturall and proper effect and Issue of his Love; from his power, 'tis true;
that there is nothing commanded, nothing required, but there is Smoke, and Thunder, and Lightning; but indeed every Law of God is the Natural and proper Effect and Issue of his Love; from his power, it's true;
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(33) sermon (DIV2)
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but his power mannaged and shewn in Wisdome and Love;
but his power managed and shown in Wisdom and Love;
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(33) sermon (DIV2)
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For he made us to this End, and to this End he requires something of us;
For he made us to this End, and to this End he requires something of us;
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(33) sermon (DIV2)
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as after) but to have some object for his Love and Goodnesse to work upon;
as After) but to have Some Object for his Love and goodness to work upon;
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(33) sermon (DIV2)
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to have an Exceptory, and vessel for the dew of Heaven to fall into;
to have an Exceptory, and vessel for the due of Heaven to fallen into;
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(33) sermon (DIV2)
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as the Jews were wont to say, Propter Messiam mundum fuisse conditum, That the world and all mankind were made for the Messias, whose businesse was to preach the Law which his Father said unto him, and to declare his will.
as the jews were wont to say, Propter Messiah Mundum Fuisse conditum, That the world and all mankind were made for the Messias, whose business was to preach the Law which his Father said unto him, and to declare his will.
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(33) sermon (DIV2)
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And in this Consists the perfection and Beauty of Man;
And in this Consists the perfection and Beauty of Man;
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for the perfection of Every Thing is its drawing neere to its first principle and Originall;
for the perfection of Every Thing is its drawing near to its First principle and Original;
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(33) sermon (DIV2)
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and the neerer and liker a thing is to the first cause that produced it, the more perfect it is as the Heat is most perfect, which is most intense,
and the nearer and liker a thing is to the First cause that produced it, the more perfect it is as the Heat is most perfect, which is most intense,
cc dt jc cc jc av n1 vbz p-acp dt ord n1 cst vvd pn31, dt av-dc j pn31 vbz p-acp dt n1 vbz av-ds j, r-crq vbz av-ds zz,
(33) sermon (DIV2)
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and hath most of the Fire in it.
and hath most of the Fire in it.
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(33) sermon (DIV2)
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And Man the more he partakes of that which is Truly Good, of the Divine Nature, of which his soul is as it were a sparkle, the more perfect he is,
And Man the more he partakes of that which is Truly Good, of the Divine Nature, of which his soul is as it were a sparkle, the more perfect he is,
cc n1 dt av-dc pns31 vvz pp-f d r-crq vbz av-j j, pp-f dt j-jn n1, pp-f r-crq po31 n1 vbz c-acp pn31 vbdr dt n1, dt av-dc j pns31 vbz,
(33) sermon (DIV2)
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because this was the onely End for which God made him;
Because this was the only End for which God made him;
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(33) sermon (DIV2)
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This was the End of all his Lawes, that he might find just Cause to do him Good;
This was the End of all his Laws, that he might find just Cause to do him Good;
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(33) sermon (DIV2)
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That man might draw neere to him here by Obedience, and Conformity to his will, and in the world to come reign with him for ever in Glory.
That man might draw near to him Here by obedience, and Conformity to his will, and in the world to come Reign with him for ever in Glory.
cst n1 vmd vvi av-j p-acp pno31 av p-acp n1, cc n1 p-acp po31 n1, cc p-acp dt n1 pc-acp vvi n1 p-acp pno31 p-acp av p-acp n1.
(33) sermon (DIV2)
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And as it is the perfection, so is it the Beauty of a man: for, as there is the Beauty of the Lord, Psal. 27.4. so is there the beauty of the subject:
And as it is the perfection, so is it the Beauty of a man: for, as there is the Beauty of the Lord, Psalm 27.4. so is there the beauty of the Subject:
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(33) sermon (DIV2)
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The Beauty of the Lord is to have will, and power, and Jurisdiction, to have power and wisdome to command, and to command in love:
The Beauty of the Lord is to have will, and power, and Jurisdiction, to have power and Wisdom to command, and to command in love:
dt n1 pp-f dt n1 vbz pc-acp vhi n1, cc n1, cc n1, pc-acp vhi n1 cc n1 pc-acp vvi, cc pc-acp vvi p-acp n1:
(33) sermon (DIV2)
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So is it the beauty of a man to bowe, and submit, and conforme to the will of the Lord, (for what a deformed spectacle is a Man without God in this world?) which hath power,
So is it the beauty of a man to bow, and submit, and conform to the will of the Lord, (for what a deformed spectacle is a Man without God in this world?) which hath power,
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(33) sermon (DIV2)
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and wisdome, and love to beautifie it. Beauty is nothing else but a result from perfection;
and Wisdom, and love to beautify it. Beauty is nothing Else but a result from perfection;
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(33) sermon (DIV2)
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the beauty of the Body proceeding from the symmetrie and due proportion of parts, and the beauty of the Soule from the consonancy of the will and affections to the will and law of God.
the beauty of the Body proceeding from the symmetry and due proportion of parts, and the beauty of the Soul from the consonancy of the will and affections to the will and law of God.
dt n1 pp-f dt n1 vvg p-acp dt n1 cc j-jn n1 pp-f n2, cc dt n1 pp-f dt n1 p-acp dt n1 pp-f dt n1 cc n2 p-acp dt n1 cc n1 pp-f np1.
(33) sermon (DIV2)
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Oh how beautifull are those feet which walk in the wayes of life? how beautifull and glorious shall he be, who walks in love as God loved him; who rests on his power,
O how beautiful Are those feet which walk in the ways of life? how beautiful and glorious shall he be, who walks in love as God loved him; who rests on his power,
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(33) sermon (DIV2)
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and walks by his wisdome, and placeth himself under the shadow of his love? And thus much the substance of these words afford us, What doth the Lord require?
and walks by his Wisdom, and places himself under the shadow of his love? And thus much the substance of these words afford us, What does the Lord require?
cc vvz p-acp po31 n1, cc vvz px31 p-acp dt n1 pp-f po31 n1? cc av av-d dt n1 pp-f d n2 vvb pno12, q-crq vdz dt n1 vvi?
(33) sermon (DIV2)
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Let us now cast an eye upon them in the Forme and Habit in which they are presented,
Let us now cast an eye upon them in the Form and Habit in which they Are presented,
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(33) sermon (DIV2)
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and consider the manner of proposing them; and the Prophet proposeth it by way of Interrogation:
and Consider the manner of proposing them; and the Prophet Proposeth it by Way of Interrogation:
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And as he ask'd the question, wherewith shall I come before the Lord? so doth he here ask, what doth the Lord require? For he doth not bespeak them in positive Termes,
And as he asked the question, wherewith shall I come before the Lord? so does he Here ask, what does the Lord require? For he does not bespeak them in positive Terms,
cc c-acp pns31 vvd dt n1, c-crq vmb pns11 vvi p-acp dt n1? av vdz pns31 av vvi, q-crq vdz dt n1 vvi? c-acp pns31 vdz xx vvi pno32 p-acp j n2,
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as the Prophet Jeremiah doth 6.16. Ask for the Old paths, where is the Good way, and walk therein, or as the Prophet Esai. c. 30. This is the way, walk in it;
as the Prophet Jeremiah does 6.16. Ask for the Old paths, where is the Good Way, and walk therein, or as the Prophet Isaiah. c. 30. This is the Way, walk in it;
c-acp dt n1 np1 vdz crd. vvb p-acp dt j n2, q-crq vbz dt j n1, cc vvi av, cc p-acp dt n1 np1. sy. crd d vbz dt n1, vvb p-acp pn31;
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but shapes and formes his speech to the Temper and disposition of the people, who sought out many wayes, but missed of the right.
but shapes and forms his speech to the Temper and disposition of the people, who sought out many ways, but missed of the right.
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For so we find Interrogations to be fitted, and sharpned like darts, and then sent towards them who could not be awaked with lesse noyse, nor lesser smart:
For so we find Interrogations to be fitted, and sharpened like darts, and then sent towards them who could not be awaked with less noise, nor lesser smart:
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and we find them of diverse shapes and Fashions. Sometimes they come as complaints, why do the Heathen rage? Ps. 2.1. Sometimes as upbraidings, How camest thou in hither? Math. 22. Sometimes as Admonitions;
and we find them of diverse shapes and Fashions. Sometime they come as complaints, why do the Heathen rage? Ps. 2.1. Sometime as upbraidings, How camest thou in hither? Math. 22. Sometime as Admonitions;
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why should I now kill thee? 2 Sam. 2. Sometimes as Reproofs, why tempt ye me, you Hypocrites? and whithersoever they fly, they are Feathered and pointed with reason;why should I now kill thee? 2 Sam. 2. Sometime as Reproofs, why tempt you me, you Hypocrites? and whithersoever they fly, they Are Feathered and pointed with reason;
c-crq vmd pns11 av vvb pno21? crd np1 crd av c-acp n2, q-crq vvb pn22 pno11, pn22 n2? cc av pns32 vvb, pns32 vbr vvn cc vvn p-acp n1;
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for there is no reason why that should be done, of which Christ asks a reason,
for there is no reason why that should be done, of which christ asks a reason,
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why it is done? And here it hath divers aspects, it looks NONLATINALPHABET, forward and backward;
why it is done? And Here it hath diverse aspects, it looks, forward and backward;
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it looks back upon the Jew busie at his Sacrifice, and it looks forward to the Beauty of Holinesse,
it looks back upon the Jew busy At his Sacrifice, and it looks forward to the Beauty of Holiness,
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and it is levell'd at the very Heart of those Errors, which led them from the City of God into the wildernesse, from that which is Truly Good, to that which is so but in appearance, which did shew well,
and it is leveled At the very Heart of those Errors, which led them from the city of God into the Wilderness, from that which is Truly Good, to that which is so but in appearance, which did show well,
cc pn31 vbz vvn p-acp dt j n1 pp-f d n2, r-crq vvd pno32 p-acp dt n1 pp-f np1 p-acp dt n1, p-acp d r-crq vbz av-j j, p-acp cst r-crq vbz av cc-acp p-acp n1, r-crq vdd vvi av,
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and speak well, but such words, which were clothed with death;
and speak well, but such words, which were clothed with death;
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For it checks them in their old course, and then shewes them a more excellent way.
For it Checks them in their old course, and then shows them a more excellent Way.
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The Jew (as we have told you formerly) pleased himself in that piere of service, which was most attempered to the sense, and might be passed over.
The Jew (as we have told you formerly) pleased himself in that pier of service, which was most attempered to the sense, and might be passed over.
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and performed with lesse vexation of the Spirit, and labour of the mind;
and performed with less vexation of the Spirit, and labour of the mind;
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for what an easie matter was it to approch the Courts of God, to appeare before the Altar? what great trouble was it to bind the Sacrifice with cords to the Hornes of it? Nay this was their delight, this they doted on,
for what an easy matter was it to approach the Courts of God, to appear before the Altar? what great trouble was it to bind the Sacrifice with cords to the Horns of it? Nay this was their delight, this they doted on,
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and this they thought none could cry down, but a false Prophet.
and this they Thought none could cry down, but a false Prophet.
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and thou shalt be cleane, but Naaman was worth, and thought that may be done with the stroke or touch of a Prophets hand;and thou shalt be clean, but Naaman was worth, and Thought that may be done with the stroke or touch of a prophets hand;
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Did they not thus speak and murmur within themselves, If this be not, what is then Religion? If to appeare in his Courts, to offer Sacrifice, be not to serve God,
Did they not thus speak and murmur within themselves, If this be not, what is then Religion? If to appear in his Courts, to offer Sacrifice, be not to serve God,
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how should we bowe before him and serve him? as many say in their hearts now adayes;
how should we bow before him and serve him? as many say in their hearts now adays;
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If to goe to Church, to be zealous in a Faction, to cry down Superstition, be not true Religion, what Religion can there be? Who can speak against it but an uncircumcised Philistim,
If to go to Church, to be zealous in a Faction, to cry down Superstition, be not true Religion, what Religion can there be? Who can speak against it but an uncircumcised Philistim,
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or he that hath drunk deep of the Cup of the Whore? He that preacheth any other Law,
or he that hath drunk deep of the Cup of the Whore? He that Preacheth any other Law,
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or any other Gospel, let him be Anathema. And therefore the Prophet to silence this, asks another question;
or any other Gospel, let him be Anathema. And Therefore the Prophet to silence this, asks Another question;
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Do you ask, if this be not, what is true Religion? I ask also, What doth the Lord require? Not this in which you please your selves, But something else;
Do you ask, if this be not, what is true Religion? I ask also, What does the Lord require? Not this in which you please your selves, But something Else;
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But, to doe justly, to love mercy, and to walk humbly with your God. But, to do justly, to love mercy, and to walk humbly with your God.
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And this But, as it is an Exclusive, and shuts out all other services whatsoever, which look not this way,
And this But, as it is an Exclusive, and shuts out all other services whatsoever, which look not this Way,
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or are not conducible to uphold, support, and promote it;
or Are not conducible to uphold, support, and promote it;
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so it doth colour, as it were, and place a kind of amiablenesse, a philtrum upon it, which may invite and win us to embrace it.
so it does colour, as it were, and place a kind of amiableness, a Philtre upon it, which may invite and win us to embrace it.
av pn31 vdz vvi, c-acp pn31 vbdr, cc vvi dt n1 pp-f n1, dt fw-la p-acp pn31, r-crq vmb vvi cc vvi pno12 pc-acp vvi pn31.
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For, commonly, those duties which require the luctation of the mind, the strivings and victories of the Spirit, are more formidable,
For, commonly, those duties which require the luctation of the mind, the strivings and victories of the Spirit, Are more formidable,
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and so more avoided, then those which imploy onely the outward man, the Eye, the Tongue, the Eare, and the Hand:
and so more avoided, then those which employ only the outward man, the Eye, the Tongue, the Ear, and the Hand:
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Here every man is ready and officious, and thrusts himself into the service;
Here every man is ready and officious, and thrusts himself into the service;
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every man almost, rejoyceth to run his race, and there is a kind of emulation and contention, who shall be the forwardest;
every man almost, Rejoiceth to run his raze, and there is a kind of emulation and contention, who shall be the forwardest;
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but those commands which set us at variance within our selves, which busie the Spirit against the Flesh;
but those commands which Set us At variance within our selves, which busy the Spirit against the Flesh;
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which sound the Allarm, and call us into the lists to fight the good fight of Faith against our selves, against our Imaginations,
which found the Alarm, and call us into the lists to fight the good fight of Faith against our selves, against our Imaginations,
r-crq n1 dt n1, cc vvb pno12 p-acp dt n2 pc-acp vvi dt j n1 pp-f n1 p-acp po12 n2, p-acp po12 n2,
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even those which lye unto us, and tell us All is well: These are that Medusa 's head, which turns us into stones;
even those which lie unto us, and tell us All is well: These Are that Medusa is head, which turns us into stones;
av d r-crq vvb p-acp pno12, cc vvb pno12 d vbz av: d vbr d np1 vbz n1, r-crq vvz pno12 p-acp n2;
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and we who were so active and diligent in other duties lesse necessary, when these call upon us to move, are lame, and impotent;
and we who were so active and diligent in other duties less necessary, when these call upon us to move, Are lame, and impotent;
cc pns12 r-crq vbdr av j cc j p-acp j-jn n2 av-dc j, c-crq d vvb p-acp pno12 pc-acp vvi, vbr j, cc j;
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we who before had the feet of Hinds, can move no more then he did who lay so long by the pool side.
we who before had the feet of Hinds, can move no more then he did who lay so long by the pool side.
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In the second book of the Kings, Chap. 5. the Prophet Elisha bids Naaman the Leper, Goe wash in Jordan seven times,
In the second book of the Kings, Chap. 5. the Prophet Elisha bids Naaman the Leper, Go wash in Jordan seven times,
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at the ver. 11. Are not Abanah and Pharpar, rivers of Damascus, better then all the rivers of Israel? But the Servants were wiser then the Master,
At the ver. 11. are not Abanah and Pharpar, Rivers of Damascus, better then all the Rivers of Israel? But the Servants were Wiser then the Master,
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and truly told him, that what the Prophet enjoyned was no great thing, for it was But this, Wash and be clean. So it was with the Jew,
and truly told him, that what the Prophet enjoined was no great thing, for it was But this, Wash and be clean. So it was with the Jew,
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and so it is with us; That which will cure and heal us, we most distaste;
and so it is with us; That which will cure and heal us, we most distaste;
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Nauseat ad Antidotum qui hiat ad venenum, the stomach turns at the Antidote, that is greedy of Poyson. Nauseate ad Antidote qui hiat ad venenum, the stomach turns At the Antidote, that is greedy of Poison.
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What? bid us be Just, and Mercifull, and Humble? Will not Sacrifice suffice? Are not our Sabbath-dayes Exercise, our Psalms and Hymns, of force enough to shake the powers of Heaven,
What? bid us be Just, and Merciful, and Humble? Will not Sacrifice suffice? are not our Sabbath-days Exercise, our Psalms and Hymns, of force enough to shake the Powers of Heaven,
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and draw down Blessings upon us? Why may he not speak the word and heal us? Why may he not save us by miracle? To be just and honest, will shrink the Curtains of our Tabernacles;
and draw down Blessings upon us? Why may he not speak the word and heal us? Why may he not save us by miracle? To be just and honest, will shrink the Curtains of our Tabernacles;
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to be mercifull and liberall, will empty our Chests; to be humble, will lay us in the dust:
to be merciful and liberal, will empty our Chests; to be humble, will lay us in the dust:
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These are harsh and rugged, hard and unpleasing commands, and beyond our power, impossible 20 be done:
These Are harsh and rugged, hard and unpleasing commands, and beyond our power, impossible 20 be done:
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Nay rather these are the ebullitions and murmurs of the flesh, the imaginations of corrupt hearts;
Nay rather these Are the ebullitions and murmurs of the Flesh, the Imaginations of corrupt hearts;
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and therefore the Prophet Micah sets up his But against them, to throw them down and demolish them;
and Therefore the Prophet micah sets up his But against them, to throw them down and demolish them;
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Quare formidatis compedes sapientiae? Why are you asraid of the fetters of Wisdome? they are golden fetters,Quare formidatis compedes sapientiae? Why Are you asraid of the fetters of Wisdom? they Are golden fetters,
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& we are never free, but when we weare them. Why doe you startle at his Law? It is a Law that giveth life.
& we Are never free, but when we wear them. Why do you startle At his Law? It is a Law that gives life.
cc pns12 vbr av j, cc-acp c-crq pns12 vvb pno32. q-crq vdb pn22 vvi p-acp po31 n1? pn31 vbz dt n1 cst vvz n1.
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Why do you murmur and boggle at that which he requires? Behold he requires nothing But that which is first, possible secondly, easie; thirdly, pleasant and full of delight.
Why do you murmur and boggle At that which he requires? Behold he requires nothing But that which is First, possible secondly, easy; Thirdly, pleasant and full of delight.
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He requires BUT to doe justly, to love mercy, and to walk humbly with thy God. And first;
He requires BUT to do justly, to love mercy, and to walk humbly with thy God. And First;
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The Prophet here doth not bid us do any great thing;
The Prophet Here does not bid us do any great thing;
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He doth not bid us work miracles, and remove mountains, dol that which is beyond our strength;
He does not bid us work Miracles, and remove Mountains, dol that which is beyond our strength;
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Do that, which you cannot doe; do justly, for you cannot do so; be mercifull, for you cannot be so;Do that, which you cannot do; do justly, for you cannot do so; be merciful, for you cannot be so;
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walk humbly before me, though it be impossible you should: God never yet spake so by any Prophet;walk humbly before me, though it be impossible you should: God never yet spoke so by any Prophet;
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for this were to make Gods commands such as Saint Austin tells us those of the Maniches were, not onely Nugatoria, light and vain,
for this were to make God's commands such as Saint Austin tells us those of the Maniches were, not only Nugatoria, Light and vain,
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but Pugnatoria, opposite and destructive to themselves;
but Pugnatoria, opposite and destructive to themselves;
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For nothing more destructive and contrary to a Law, then to place it under an impossibility of being kept:
For nothing more destructive and contrary to a Law, then to place it under an impossibility of being kept:
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For the keeping of a Law is the virtue, and force, and End of a Law, the End for which it is enacted.
For the keeping of a Law is the virtue, and force, and End of a Law, the End for which it is enacted.
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'Tis true, God hath now concluded all under sinne, and the reason is given, For all have sinned, Rom. 3.23. but the Apostle there delivers it as an instance and matter of Fact, not as a Conclusion drawn out of Necessary principles;
It's true, God hath now concluded all under sin, and the reason is given, For all have sinned, Rom. 3.23. but the Apostle there delivers it as an instance and matter of Fact, not as a Conclusion drawn out of Necessary principles;
pn31|vbz j, np1 vhz av vvn d p-acp n1, cc dt n1 vbz vvn, p-acp d vhb vvn, np1 crd. cc-acp dt n1 a-acp vvz pn31 p-acp dt n1 cc n1 pp-f n1, xx p-acp dt n1 vvn av pp-f j n2;
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be doth not say All must sinne, but All have sinned: for, both the Gentiles might have kept the Law of Nature,
be does not say All must sin, but All have sinned: for, both the Gentiles might have kept the Law of Nature,
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and were punisht because they did not, as it is plain in the first chapter;
and were punished Because they did not, as it is plain in the First chapter;
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and the Jews might have kept that Law which was given to them, as far as God required it;
and the jews might have kept that Law which was given to them, as Far as God required it;
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for so we see many of them did, and God himself bore witnesse from heaven,
for so we see many of them did, and God himself boar witness from heaven,
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and hath registred the names of those in his book, who did walk before him with a perfect heart, as of Aza, 2 Chron. 15. of David, that he kept Gods Lawes, 1 King. 11. of Josias, that he turned not aside neither to the right hand nor to the left;
and hath registered the names of those in his book, who did walk before him with a perfect heart, as of Aza, 2 Chronicles 15. of David, that he kept God's Laws, 1 King. 11. of Josiah, that he turned not aside neither to the right hand nor to the left;
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These though they fell into many sinnes, which yet notwithstanding they might have avoided, (for why might they not by the same assistance fly one sinne as well as another?) yet they kept the Law,
These though they fell into many Sins, which yet notwithstanding they might have avoided, (for why might they not by the same assistance fly one sin as well as Another?) yet they kept the Law,
d c-acp pns32 vvd p-acp d n2, r-crq av c-acp pns32 vmd vhi vvn, (c-acp q-crq vmd pns32 xx p-acp dt d n1 vvi crd n1 c-acp av c-acp j-jn?) av pns32 vvd dt n1,
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though not so exactly as God required, yet so far, as that God was pleased to accept it as a full payment.
though not so exactly as God required, yet so Far, as that God was pleased to accept it as a full payment.
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In that hot Contention betwixt the Orthodox and the Pelagians, when the Pelagians, to build up perfection in this life, brought in the Examples of the Saints of God, who either had not broke the Law of God in the whole course of their life,
In that hight Contention betwixt the Orthodox and the Pelagians, when the Pelagians, to built up perfection in this life, brought in the Examples of the Saints of God, who either had not broke the Law of God in the Whole course of their life,
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or if they did, did return by Repentance, and afterwards in a constant obedience did persevere unto the end;
or if they did, did return by Repentance, and afterwards in a constant Obedience did persevere unto the end;
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they found opposition on all Hands, not one being found, who would give this Honour to the best of Saints;
they found opposition on all Hands, not one being found, who would give this Honour to the best of Saints;
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but where they urge that this perfection is not impossible, where they speake not de esse, but de posse, and conclude not that it is,
but where they urge that this perfection is not impossible, where they speak not de esse, but de posse, and conclude not that it is,
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but that it may be so; not that any man hath done what God requires, but that he may;
but that it may be so; not that any man hath done what God requires, but that he may;
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Saint Austin himself joynes hands with them, Non est eis continuò incauta temeritate resistendum, &c. we must not be so rash as unwarily to oppose them who say, Man may do what God requires;
Saint Austin himself joins hands with them, Non est eis continuò incauta temeritate resistendum, etc. we must not be so rash as unwarily to oppose them who say, Man may do what God requires;
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for if we deny a possibility, we at once derogate from mans will, which may incline to it,
for if we deny a possibility, we At once derogate from men will, which may incline to it,
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and the power, and mercy of God, who by the assistance of his Grace may bring it to passe;
and the power, and mercy of God, who by the assistance of his Grace may bring it to pass;
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so that the great difference between them may seeme to be but this;
so that the great difference between them may seem to be but this;
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The one thought it possible by the power of Nature, the other by the assistance of Grace, which is mighty in its operation,
The one Thought it possible by the power of Nature, the other by the assistance of Grace, which is mighty in its operation,
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and may raise us to this height, if we hinder it not; for every stream may rise as high as its spring.
and may raise us to this height, if we hinder it not; for every stream may rise as high as its spring.
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Cum Dei adjutorio in nostra potestate consistit, saith Saint Austin often; It is in our power to do what he requires, with the help of Grace: Cum Dei adjutorio in nostra potestate consistit, Says Saint Austin often; It is in our power to do what he requires, with the help of Grace:
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God requires nothing above our strength; and certainly we can do what by him we are enabled to do.
God requires nothing above our strength; and Certainly we can do what by him we Are enabled to do.
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When Julian the Pelagian, a young man of a ready and pleasant wit, urged Saint Austin with his own Confession,
When Julian the Pelagian, a young man of a ready and pleasant wit, urged Saint Austin with his own Confessi,
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and that he did but dissemble, when with so much art and Eloquence, with such vehemency of spirit he perswaded men to the love of chastity,
and that he did but dissemble, when with so much art and Eloquence, with such vehemency of Spirit he persuaded men to the love of chastity,
cc cst pns31 vdd p-acp vvi, c-crq p-acp av d n1 cc n1, p-acp d n1 pp-f n1 pns31 vvd n2 p-acp dt n1 pp-f n1,
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if they could not, though they would, preserve and keep themselves undefiled, Saint Augustine makes this reply, Respondeo, me fateri, sed non sicut vos;
if they could not, though they would, preserve and keep themselves undefiled, Saint Augustine makes this reply, Respondeo, me fateri, sed non sicut vos;
cs pns32 vmd xx, c-acp pns32 vmd, vvb cc vvi px32 j, n1 np1 vvz d n1, np1, pno11 fw-la, fw-la fw-fr fw-la fw-fr;
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I confesse they may preserve their virgin, (but not as you would have it) by their own power,
I confess they may preserve their Virgae, (but not as you would have it) by their own power,
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but by the Help of Gods Grace, which must make them willing, and with his Help they may.
but by the Help of God's Grace, which must make them willing, and with his Help they may.
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And what need there then any further Altercation? why should men contend about that in which they cannot but agree? why should they set themselves at such a distance,
And what need there then any further Altercation? why should men contend about that in which they cannot but agree? why should they Set themselves At such a distance,
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when they both look the same way? for there are but few, and I am perswaded none, that do so far Pelagianize,
when they both look the same Way? for there Are but few, and I am persuaded none, that do so Far Pelagianize,
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as to deny the Grace of God; And then, when God bids us, do this, he that shall put up the question,
as to deny the Grace of God; And then, when God bids us, do this, he that shall put up the question,
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Whether it be possible to be done? hath no more of Reason, or Revelation to plead for him, then the Pelagian had;
Whither it be possible to be done? hath no more of Reason, or Revelation to plead for him, then the Pelagian had;
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for with him, the Law cannot be kept neither without the Help of Grace, nor with it;
for with him, the Law cannot be kept neither without the Help of Grace, nor with it;
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and so it must lose its name; nor is it a Law;
and so it must loose its name; nor is it a Law;
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for what Law is that which cannot be kept? I know it was a Decree of a Councill at Carthage, That every man ought to pray to God to forgive him his Trespasses:
for what Law is that which cannot be kept? I know it was a decree of a Council At Carthage, That every man ought to pray to God to forgive him his Trespasses:
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That he ought to speak it, not as out of Humility, but Truly; That he ought to speak it, not as out of Humility, but Truly;
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and I think there are scarce any, that will not willingly subscribe to it, and this Decree may be as unchangeable as those of the Medes and Persians:
and I think there Are scarce any, that will not willingly subscribe to it, and this decree may be as unchangeable as those of the Medes and Persians:
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But yet I do not see any Necessity of fixing this doctrine, of the Impossibility of Doing what God requires, on the Gates of the Temple,
But yet I do not see any Necessity of fixing this Doctrine, of the Impossibility of Doing what God requires, on the Gates of the Temple,
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or proclaiming it as by the sound of the Trumpet, in the midst of the Great Congregation.
or proclaiming it as by the found of the Trumpet, in the midst of the Great Congregation.
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For this Petition is put up in especiall Relation to sinnes past, for Ne peccemus, is in order before si peccemus, 1 John 2.1.
For this Petition is put up in especial Relation to Sins past, for Ne peccemus, is in order before si peccemus, 1 John 2.1.
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we are first commanded not to sinne, and then follows the supposition, if we sinne: so that these two, sinne not, and if you sinne, make up this Conclusion, we may,
we Are First commanded not to sin, and then follows the supposition, if we sin: so that these two, sin not, and if you sin, make up this Conclusion, we may,
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or we may not sinne, rather then this, It is impossible to keep to Laws.
or we may not sin, rather then this, It is impossible to keep to Laws.
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So then, This petition may be said, Humiliter, humbly, and veraciter, truly, in respect of sinnes past;
So then, This petition may be said, Humiliter, humbly, and Veraciter, truly, in respect of Sins past;
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but it is neither Truth nor Humility to make God a Liar;
but it is neither Truth nor Humility to make God a Liar;
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to call upon us to do that, which he requires, when he knows we cannot do it;
to call upon us to do that, which he requires, when he knows we cannot do it;
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to make him a Tyrant, in cripling us first, and then sending us about his businesse;
to make him a Tyrant, in cripling us First, and then sending us about his business;
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In giving us flesh which the spirit cannot Conquer; in letting loose that Lion upon us, which we cannot resist;
In giving us Flesh which the Spirit cannot Conquer; in letting lose that lion upon us, which we cannot resist;
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in leaving us naked to those Temptations which we cannot subdue. No;
in leaving us naked to those Temptations which we cannot subdue. No;
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verax & Fidelis Deus, God is faithfull and true, and will not suffer us to be tempted above our strength; Verax & Fidelis Deus, God is faithful and true, and will not suffer us to be tempted above our strength;
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will not let in an Enemy upon us, which with his assistance (which is ready, will not let in an Enemy upon us, which with his assistance (which is ready,
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if we refuse it not) we cannot overcome: And he is Gracious and mercifull;
if we refuse it not) we cannot overcome: And he is Gracious and merciful;
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if in the midst of so many Enemies, we chance to slip, and fall with Jonathan in these high places, to reach out his hand, and lift us up again;
if in the midst of so many Enemies, we chance to slip, and fallen with Johnathan in these high places, to reach out his hand, and lift us up again;
cs p-acp dt n1 pp-f av d n2, pns12 vvb pc-acp vvi, cc vvi p-acp np1 p-acp d j n2, pc-acp vvi av po31 n1, cc vvb pno12 a-acp av;
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but with this Proviso, that we look better to our steps hereafter.
but with this Proviso, that we look better to our steps hereafter.
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For he knows of whom he requires it, even of men, and he considers us as men,
For he knows of whom he requires it, even of men, and he considers us as men,
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and remembers whereof we are made: He doth not require we should be as Just and Mercifull as he is;
and remembers whereof we Are made: He does not require we should be as Just and Merciful as he is;
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God may give us his strength, but he cannot give us his Arm; to be as Just as he;
God may give us his strength, but he cannot give us his Arm; to be as Just as he;
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This is more impossible then that which is most impossible, it is impossible to think it;
This is more impossible then that which is most impossible, it is impossible to think it;
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nor doth he look that our Obedience should be as exact as that of the Angels, quorum immortalitas sine ullo malorum metu & periculo constat, whose Happinesse is removed from all danger,
nor does he look that our obedience should be as exact as that of the Angels, quorum immortalitas sine ullo malorum metu & periculo constat, whose Happiness is removed from all danger,
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and cuts of all hope of eternall happinesse: and this were to unpeople Heaven;
and cuts of all hope of Eternal happiness: and this were to unpeople Heaven;
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or Feare of change, saith Lactantius; but he requires an Obedience answerable to our Condition, which may consist both with sin and Error, into which man,
or fear of change, Says Lactantius; but he requires an obedience answerable to our Condition, which may consist both with since and Error, into which man,
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as man may sometimes either through inadvertency, or frailty fall into, and yet do what he requires:
as man may sometime either through inadvertency, or frailty fallen into, and yet do what he requires:
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But then, If this Doctrine were true, That we were Fettered & shackled with an impossibility of doing what he requires,
But then, If this Doctrine were true, That we were Fettered & shackled with an impossibility of doing what he requires,
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as indeed it hath neither Reason nor Scripture to countenance it, yet sure it cannot without danger be so rudely,
as indeed it hath neither Reason nor Scripture to countenance it, yet sure it cannot without danger be so rudely,
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and with such zeal and earnestnesse publisht, as sometimes it is;
and with such zeal and earnestness published, as sometime it is;
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nor can it savour of that spirituall wisdome, which is the Salt which every Teacher should have in himself, to urge and presse it to the multitude, who are too ready to make an Idoll of that serpent which is lifted up to cure them.
nor can it savour of that spiritual Wisdom, which is the Salt which every Teacher should have in himself, to urge and press it to the multitude, who Are too ready to make an Idol of that serpent which is lifted up to cure them.
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For how many weak hands, and feeb e knees, and cowardly Hearts hath this made? How willing are we to heare of weaknesse,
For how many weak hands, and feeb e knees, and cowardly Hearts hath this made? How willing Are we to hear of weakness,
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and impossibilities, because we would not keep the Law? How oft do we lye down with this Thought,
and impossibilities, Because we would not keep the Law? How oft do we lie down with this Thought,
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and do nothing, or rather runne away with it even against the Law it self,
and do nothing, or rather run away with it even against the Law it self,
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and break it? what polluted, blind, impotent, cripled wretches are we ready to call our selves? which were indeed a Glorious confession, were it made out of hatred to sinne;
and break it? what polluted, blind, impotent, crippled wretches Are we ready to call our selves? which were indeed a Glorious Confessi, were it made out of hatred to sin;
cc vvi pn31? q-crq vvn, j, j, j-vvn n2 vbr pns12 j pc-acp vvi po12 n2? r-crq vbdr av dt j n1, vbdr pn31 vvn av pp-f n1 p-acp n1;
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but most commonly they are sent forth not from a broken, but a hollow heart; and comfort us rather then accuse us; are rather flatteries then aggravations;
but most commonly they Are sent forth not from a broken, but a hollow heart; and Comfort us rather then accuse us; Are rather flatteries then aggravations;
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the oyl of sinners, to break their heads, to infatuate them; not to supple their limbs, but benum them;
the oil of Sinners, to break their Heads, to infatuate them; not to supple their limbs, but Benum them;
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and they beget no other Resolution in us, but this, Not to gird up our loines, because we are weak;
and they beget no other Resolution in us, but this, Not to gird up our loins, Because we Are weak;
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to sinne more and more, because we cannot but sinne;
to sin more and more, Because we cannot but sin;
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not to do what God requires, because we have already concluded within our selves, that it is impossible. To conclude this;
not to do what God requires, Because we have already concluded within our selves, that it is impossible. To conclude this;
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The question is not whether we can exactly keep a Law, so as not to faile sometimes as men;
The question is not whither we can exactly keep a Law, so as not to fail sometime as men;
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for I know no reason why this question should be put up;
for I know no reason why this question should be put up;
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but whether we can keep it so far forth as God requires, and in his goodnesse will accept;
but whither we can keep it so Far forth as God requires, and in his Goodness will accept;
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whether we can be Just, and Mercifull, and Humble men? and if this be impossible,
whither we can be Just, and Merciful, and Humble men? and if this be impossible,
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then will follow as sad an impossibility of being saved;
then will follow as sad an impossibility of being saved;
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For the not doing what he requires, is that alone which shuts the Gates of Heaven against us,
For the not doing what he requires, is that alone which shuts the Gates of Heaven against us,
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this were a dragons taile to draw down all the starrs, and cast them into hell.
this were a dragons tail to draw down all the Stars, and cast them into hell.
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But the Saints are sealed, and have this seal, that they did what God required,
But the Saints Are sealed, and have this seal, that they did what God required,
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and it is a thing so far from being impossible, that the Prophet makes but a But of it;
and it is a thing so Far from being impossible, that the Prophet makes but a But of it;
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It is not impossible, it is but to do justly, to love mercy, and to walk humbly with our God.
It is not impossible, it is but to do justly, to love mercy, and to walk humbly with our God.
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For secondly, It is so far from being impossible, that it is but an easie duty.
For secondly, It is so Far from being impossible, that it is but an easy duty.
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My yoke is easie, saith our Saviour, Mat. 11. and my burden light: For 'tis fitted to our necks and shoulders,My yoke is easy, Says our Saviour, Mathew 11. and my burden Light: For it's fitted to our necks and shoulders,
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and is so far from taking from our nature, or pressing it with violence, that it exalts and perfects it.
and is so Far from taking from our nature, or pressing it with violence, that it exalts and perfects it.
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All is in putting it about our necks, and then this yoke is an ornament of Grace, as Solomons chain about them;
All is in putting it about our necks, and then this yoke is an ornament of Grace, as Solomons chain about them;
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and when this burden is layed on, then 'tis not a burden, but our form to quicken us,
and when this burden is laid on, then it's not a burden, but our from to quicken us,
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and our Angel to guide us with delight in all our waies. And this the beloved disciple suckt from his masters bosome, 1 John 5.3. This is the love of God, that we keep his commandments, and his commandments are not grievous;
and our Angel to guide us with delight in all our ways. And this the Beloved disciple sucked from his Masters bosom, 1 John 5.3. This is the love of God, that we keep his Commandments, and his Commandments Are not grievous;
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for here is love and hope to sweeten them, and make them easie and pleasant.
for Here is love and hope to sweeten them, and make them easy and pleasant.
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Nor doth he speak this as an orator, to take them by craft, by telling them that that which he exhorted them to, was neither impossible,
Nor does he speak this as an orator, to take them by craft, by telling them that that which he exhorted them to, was neither impossible,
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nor difficult, and so give force to his exhortation, and make a way for it to enter,
nor difficult, and so give force to his exhortation, and make a Way for it to enter,
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and work a full perswasion in them to be obedient to those commands;
and work a full persuasion in them to be obedient to those commands;
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but as a Logician, he backs and establishes his affirmation with an undeniable reason in the next verse, For whatsoever is bern of God overcometh the world, and so his commandments are not grievous to those who have the true knowledge of God:
but as a Logician, he backs and establishes his affirmation with an undeniable reason in the next verse, For whatsoever is bern of God Overcometh the world, and so his Commandments Are not grievous to those who have the true knowledge of God:
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He that is born of God must needs have strength enough to passe through all hinderances whatsoever, to tread down all Principalities,
He that is born of God must needs have strength enough to pass through all hindrances whatsoever, to tread down all Principalities,
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and Powers, to demolish all imaginations, which set up and oppose themselves, and so make these commands more grievous,
and Powers, to demolish all Imaginations, which Set up and oppose themselves, and so make these commands more grievous,
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then they are in their own nature;
then they Are in their own nature;
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and this he strengthens with another reason in the next verse, For he that is born of God, hath the help and advantage of faith,
and this he strengthens with Another reason in the next verse, For he that is born of God, hath the help and advantage of faith,
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and full perswasion of the power of Jesus Christ, which is that victory which overcometh the world;
and full persuasion of the power of jesus christ, which is that victory which Overcometh the world;
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or of those we feare? NONLATINALPHABET, &c. God hath not enacted these, I see more of the claw of the devil,
or of those we Fear?, etc. God hath not enacted these, I see more of the claw of the Devil,
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so that whosoever saith the commandments are grievous, with the same breath excommunicates himself from the Church of Christ,
so that whosoever Says the Commandments Are grievous, with the same breath excommunicates himself from the Church of christ,
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and makes himself an Hypocrite, and pofesses he is that which he is not, a Christian,
and makes himself an Hypocrite, and pofesses he is that which he is not, a Christian,
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when Christs words are irksome and tedious unto him;
when Christ words Are irksome and tedious unto him;
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That he is born of God, when he hath neither the language nor the motion of a child of God;
That he is born of God, when he hath neither the language nor the motion of a child of God;
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doth not what God requires, but doth the works of another father, the devil. When men therefore pretend they cannot do what God requires, they should change their language,
does not what God requires, but does the works of Another father, the Devil. When men Therefore pretend they cannot do what God requires, they should change their language,
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for the truth is, they will not for if they would, there were more for them then against them:
for the truth is, they will not for if they would, there were more for them then against them:
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Totum durum est quicquid imperatur invitis, to an unwilling mind every command carries with it the fearefull shew of difficulty.Totum durum est quicquid imperatur invitis, to an unwilling mind every command carries with it the fearful show of difficulty.
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A wicked man, mavult emendare Deos; quam seipsum, saith Seneca, had rather condemne the Law, then reforme his life; A wicked man, Mavult emendare Gods; quam seipsum, Says Senecca, had rather condemn the Law, then reform his life;
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rather hate the precept then his sin: Continence is a hard lesson, but to the wanton; Liberality to a Miser; Temperance to a Glutton;
rather hate the precept then his since: Continence is a hard Lesson, but to the wanton; Liberality to a Miser; Temperance to a Glutton;
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Obedience to a factious and rebellious spirit: All these things are hard to him that loves not Christ:
obedience to a factious and rebellious Spirit: All these things Are hard to him that loves not christ:
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but where there is will, there is strength enough, and love is stronger then death.
but where there is will, there is strength enough, and love is Stronger then death.
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What was sweeter then Manna? what sooner gathered? yet the children of Israel murmured.
What was Sweeten then Manna? what sooner gathered? yet the children of Israel murmured.
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What more bitter then Hunger and Imprisonment? yet Saint Paul rejoyced in them, nay NONLATINALPHABET, wickednesse in its own nature is a troublesome, vexatious thing.
What more bitter then Hunger and Imprisonment? yet Saint Paul rejoiced in them, nay, wickedness in its own nature is a troublesome, vexatious thing.
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Vitia magno coluntur, saith Seneca, scarse any sinne we commit, but costs us deare:Vices magno coluntur, Says Senecca, scarce any sin we commit, but costs us deer:
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what more painfull then Anger? what more perplext and tormenting then Revenge? what more intangled then Lust? what can more disquiet us then Ambition? what more fearefull then Cruelty? what sooner disturbed then pride? nay further yet;
what more painful then Anger? what more perplexed and tormenting then Revenge? what more entangled then Lust? what can more disquiet us then Ambition? what more fearful then Cruelty? what sooner disturbed then pride? nay further yet;
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how doth one sinne incroche and trespasse upon another? I fling off my Pleasure and Honor to make way to my Revenge;
how does one sin incroche and trespass upon Another? I fling off my Pleasure and Honour to make Way to my Revenge;
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I deny my Lust, to further my Ambition; and rob my Covetousnesse to satisfie my Lust;
I deny my Lust, to further my Ambition; and rob my Covetousness to satisfy my Lust;
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and forbeare one sinne to commit another;
and forbear one sin to commit Another;
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and so do but versuram facere, borrow of one sinne to lay it out on another, binding and loosing my self as my corruption leads me, but never at ease.
and so do but versuram facere, borrow of one sin to lay it out on Another, binding and losing my self as my corruption leads me, but never At ease.
cc av vdb p-acp fw-la fw-la, vvb pp-f crd n1 pc-acp vvi pn31 av p-acp j-jn, vvg cc vvg po11 n1 p-acp po11 n1 vvz pno11, cc-acp av-x p-acp n1.
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Tell me, which is easier, saith the Father, to search for wealth in the bowells of the earth,
Tell me, which is Easier, Says the Father, to search for wealth in the bowels of the earth,
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nay in the bowells of the poore by oppression, then to sit down content with thy own? night and day to study the world,
nay in the bowels of the poor by oppression, then to fit down content with thy own? night and day to study the world,
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or to embrace Frugality? to oppresse every man or to relieve the oppressed? to be busie in the Market,
or to embrace Frugality? to oppress every man or to relieve the oppressed? to be busy in the Market,
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or to be quiet at home? to take other mens goods, or to give my own? to be full of businesse for others,
or to be quiet At home? to take other men's goods, or to give my own? to be full of business for Others,
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or to have no businesse but for my soul? to be solicitous for that which cannot be done,
or to have no business but for my soul? to be solicitous for that which cannot be done,
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or to have no other care, but to do what God requires? To do this will cost us no sweat nor labour;
or to have no other care, but to do what God requires? To do this will cost us no sweat nor labour;
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we need not go a Pilgrimage, or take any long journey, it will not cost us money,
we need not go a Pilgrimage, or take any long journey, it will not cost us money,
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nor enage us to our friends;
nor enage us to our Friends;
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we need not saile for it, nor plough for it, nor fight for it, NONLATINALPHABET, &c. saith Chrysostome, if thou beest willing, obedience hath its work and consummation,
we need not sail for it, nor plough for it, nor fight for it,, etc. Says Chrysostom, if thou Best willing, Obedience hath its work and consummation,
pns12 vvb xx vvi p-acp pn31, ccx n1 p-acp pn31, ccx vvi p-acp pn31,, av vvz np1, cs pns21 vb2s j, n1 vhz po31 n1 cc n1,
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if thou wilt, thou art Just, Mercifull, and Humble.
if thou wilt, thou art Just, Merciful, and Humble.
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As Aristotle spake of his Magnanimous man, NONLATINALPHABET, so to a resolved Christian nothing is great, nothing is difficult.
As Aristotle spoke of his Magnanimous man,, so to a resolved Christian nothing is great, nothing is difficult.
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'Tis not to dig in the Mineralls, or labour in chaines, 'tis not to cleave wood,
It's not to dig in the Minerals, or labour in chains, it's not to cleave wood,
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or draw water with the Gibeonites, but thy lines are fallen unto thee in a faire place, 'tis but to do Justly, love Mercy, &c. Lastly, it is not onely easie, but sweet and pleasant to do what God requires;
or draw water with the Gibeonites, but thy lines Are fallen unto thee in a fair place, it's but to do Justly, love Mercy, etc. Lastly, it is not only easy, but sweet and pleasant to do what God requires;
cc vvi n1 p-acp dt np1, p-acp po21 n2 vbr vvn p-acp pno21 p-acp dt j n1, pn31|vbz p-acp pc-acp vdi av-j, vvb n1, av ord, pn31 vbz xx av-j j, cc-acp j cc j pc-acp vdi r-crq np1 vvz;
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For Obedience is the onely spring from whence these waters of comfort flow; it is an everlasting foundation on which alone joy and peace will settle and rest.
For obedience is the only spring from whence these waters of Comfort flow; it is an everlasting Foundation on which alone joy and peace will settle and rest.
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For what place canst thou find? what other foundation on which thou mayst build up a true and lasting joy? wilt thou look on all the works which thy hands have wrought? wilt thou prove thy heart with mirth,
For what place Canst thou find? what other Foundation on which thou Mayest built up a true and lasting joy? wilt thou look on all the works which thy hands have wrought? wilt thou prove thy heart with mirth,
p-acp r-crq n1 vm2 pns21 vvi? q-crq j-jn n1 p-acp r-crq pns21 vm2 vvi a-acp dt j cc j-vvg n1? vm2 pns21 vvi p-acp d dt n2 r-crq po21 n2 vhb vvn? vm2 pns21 vvi po21 n1 p-acp n1,
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and gather together all that is desireable, and say here it will lye? All that joy will soon be exhausted,
and gather together all that is desirable, and say Here it will lie? All that joy will soon be exhausted,
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and will draw it self dry:
and will draw it self dry:
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That pleasure is but like that beast of the Apothecary, to whom Julian the Pelagian likens Saint Austin, which he promised his patient of great virtue;
That pleasure is but like that beast of the Apothecary, to whom Julian the Pelagian likens Saint Austin, which he promised his patient of great virtue;
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which before the morning was come, had eaten up himself.
which before the morning was come, had eaten up himself.
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But the doing what God requires, our conformity to his will is the onely basis upon which such a superstructure will rise,
But the doing what God requires, our conformity to his will is the only basis upon which such a superstructure will rise,
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and towre up as high as heaven, for it hath the will and power of God to uphold and perpetuate it, against all those stormes and tempests which are sent out of the devils treasury to blast or imbitter it.
and tower up as high as heaven, for it hath the will and power of God to uphold and perpetuate it, against all those storms and tempests which Are sent out of the Devils treasury to blast or embitter it.
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Do you take this for a speculation and no more? Indeed it is the sin and the punishment of the men of this world to take those truths which most concern them,
Do you take this for a speculation and no more? Indeed it is the since and the punishment of the men of this world to take those truths which most concern them,
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for speculations, for the groundlesse conceptions of thoughtfull men, for school subtilties, rather then realities:
for speculations, for the groundless conceptions of thoughtful men, for school subtleties, rather then realities:
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Mammon and the world have the preeminence in all things, and spirituall ravishments and heaven it self are but ingens fabula, & magnum mendacium, as a tedious ly,Mammon and the world have the preeminence in all things, and spiritual ravishments and heaven it self Are but ingens fabula, & magnum Mendacium, as a tedious lie,
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or a long tale that is told. And there is no reason of this, but their disobedience;
or a long tale that is told. And there is no reason of this, but their disobedience;
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for would they put it to the triall, deny themselves and cleave to the Lord,
for would they put it to the trial, deny themselves and cleave to the Lord,
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and do what he desires, there would then be no need of any Artist, or Theologue to demonstrate it,
and do what he Desires, there would then be no need of any Artist, or Theologue to demonstrate it,
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or fill their mouth with arguments to convince them of the truth of that which would so fill their souls.
or fill their Mouth with Arguments to convince them of the truth of that which would so fill their Souls.
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Of all the Saints and Martyrs of God that did put it to the triall, did we ever read that any did complain that they had lost their labour? but upon a certain knowledge and sense of this truth, betook themselves cheerfully to the hardship of mortification, renounced the world, and laid down their lives;
Of all the Saints and Martyrs of God that did put it to the trial, did we ever read that any did complain that they had lost their labour? but upon a certain knowledge and sense of this truth, betook themselves cheerfully to the hardship of mortification, renounced the world, and laid down their lives;
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poured out their blood for that truth, which paid them back again with interest, even with fulnesse of joy.
poured out their blood for that truth, which paid them back again with Interest, even with fullness of joy.
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Let us then hearken what this Lord will say, and answer him in every duty which he requires,
Let us then harken what this Lord will say, and answer him in every duty which he requires,
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and he will answer us again, and appeare in glory, and make the terrours and flatteries of the world, the object not of our feare and amazement, but contempt;
and he will answer us again, and appear in glory, and make the terrors and flatteries of the world, the Object not of our Fear and amazement, but contempt;
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and the displeasing and worser side of our obedience, our Crown and Glory, the most delightfull thing in the world;
and the displeasing and worser side of our Obedience, our Crown and Glory, the most delightful thing in the world;
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for (to conclude this) why are we afraid? why should we tremble at the commands of God? why should their sound be so terrible in our eares? The Lord requires nothing of us,
for (to conclude this) why Are we afraid? why should we tremble At the commands of God? why should their found be so terrible in our ears? The Lord requires nothing of us,
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but that which first is possible, to rouse us up to attempt it; secondly, which is easie, to comfort and nourish our hopes;
but that which First is possible, to rouse us up to attempt it; secondly, which is easy, to Comfort and nourish our hope's;
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and thirdly, which is pleasant and delightfull to do, to woe and invite, and even flatter us to obedience,
and Thirdly, which is pleasant and delightful to do, to woe and invite, and even flatter us to Obedience,
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and to draw us after him with the cords of men. And what doth he require, but to do justly, and love mercy? &c. We have now taken a view of the substance of these words, and we have looked upon them in the form and manner in which they lye;
and to draw us After him with the cords of men. And what does he require, but to do justly, and love mercy? etc. We have now taken a view of the substance of these words, and we have looked upon them in the from and manner in which they lie;
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what doth the Lord require? let us now draw them neerer to us;what does the Lord require? let us now draw them nearer to us;
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Let us remember, that he hath endowed us with faculty and ability to do what he requires;
Let us Remember, that he hath endowed us with faculty and ability to do what he requires;
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for to this end they are sharpned into an interrogation, that as darts they might pierce through our souls,
for to this end they Are sharpened into an interrogation, that as darts they might pierce through our Souls,
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and so open our eyes to see, and our eares to hearken to the wonders of his Law. And first;
and so open our eyes to see, and our ears to harken to the wonders of his Law. And First;
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this word Lord is a word of force and efficacy, and strikes a reverence in us,
this word Lord is a word of force and efficacy, and strikes a Reverence in us,
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and remembers us of our duty and allegiance;
and remembers us of our duty and allegiance;
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for if he be the Lord, then hath he an absolute will, a will which must be a rule to regulate our wills by his Jubeo and his vete, by his commands and prohibitions;
for if he be the Lord, then hath he an absolute will, a will which must be a Rule to regulate our wills by his Jubeo and his vete, by his commands and prohibitions;
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by removing our wills from unlawfull objects, and confining them to that which may improve and perfect them;
by removing our wills from unlawful objects, and confining them to that which may improve and perfect them;
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from that which is pleasing but hurtfull, to his Laws and commands, which are first distastfull,
from that which is pleasing but hurtful, to his Laws and commands, which Are First distasteful,
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and then fill them with joy unspeakable.
and then fill them with joy unspeakable.
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And this is the true mark and character of a servant of God, to be then willing,
And this is the true mark and character of a servant of God, to be then willing,
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when in a manner he is unwilling; to be strong when the flesh is weak;
when in a manner he is unwilling; to be strong when the Flesh is weak;
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to have no will of his own, nor any other spring of spirituall motion, but the will of his Lord. And therefore as he is the Lord over all,
to have no will of his own, nor any other spring of spiritual motion, but the will of his Lord. And Therefore as he is the Lord over all,
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so are his Laws over all Laws;
so Are his Laws over all Laws;
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as to him every knee must bowe, so to his Laws all the Laws of men must yield and give place, which are no further Laws,
as to him every knee must bow, so to his Laws all the Laws of men must yield and give place, which Are no further Laws,
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or can lay any tye or obligation, but as they are drawn from his, and wait upon them, and are subservient to them;
or can lay any tie or obligation, but as they Are drawn from his, and wait upon them, and Are subservient to them;
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common reason will tell us, and to that the Apostles Peter and John appeal, when the rulers of the Jews commanded them to speak no more in the name of Christ, whether it be right in the sight of God to hearken unto you more then to God, judge you;
Common reason will tell us, and to that the Apostles Peter and John appeal, when the Rulers of the jews commanded them to speak no more in the name of christ, whither it be right in the sighed of God to harken unto you more then to God, judge you;
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for we cannot but speak the things which we have seen and heard, and we cannot but be obedient, for the Lord requires it.for we cannot but speak the things which we have seen and herd, and we cannot but be obedient, for the Lord requires it.
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When Creon the Tyrant in Euripides ask'd Antigone, how she dared to bury her brother Polynices, when he had enacted a Law to the contrary, her answer was NONLATINALPHABET, &c. that this was not Jupiters Law,
When Creon the Tyrant in Euripides asked Antigone, how she dared to bury her brother Polynices, when he had enacted a Law to the contrary, her answer was, etc. that this was not Jupiter's Law,
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and that she buried her brother, in obedience to a Law more ancient then that of the Tyrants,
and that she buried her brother, in Obedience to a Law more ancient then that of the Tyrants,
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even to the Law of nature, NONLATINALPHABET, for this Law was not of yesterday, but eternall,
even to the Law of nature,, for this Law was not of yesterday, but Eternal,
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and I ought not for feare of any man to break the Law of God and nature.
and I ought not for Fear of any man to break the Law of God and nature.
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And what better answer can a Christian make to all unlawfull commands, either of those we love,
And what better answer can a Christian make to all unlawful commands, either of those we love,
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then finger of God in these; these are Novellae institutionis, but of yesterday; the breathings, and dictates, it may be, of Lust and Covetousnesse, of Pride and Ambition,
then finger of God in these; these Are Recent institutionis, but of yesterday; the breathings, and dictates, it may be, of Lust and Covetousness, of Pride and Ambition,
cs n1 pp-f np1 p-acp d; d vbr np1 fw-la, p-acp a-acp av-an; dt n2-vvg, cc vvz, pn31 vmb vbi, pp-f n1 cc n1, pp-f n1 cc n1,
(33) sermon (DIV2)
833
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13784
and I must not consider what man, what this man, this Lord or this Potentate, but what the Lord of Lords, and King of Kings requires at my hands;
and I must not Consider what man, what this man, this Lord or this Potentate, but what the Lord of lords, and King of Kings requires At my hands;
cc pns11 vmb xx vvi r-crq n1, r-crq d n1, d n1 cc d n1, cc-acp r-crq dt n1 pp-f n2, cc n1 pp-f n2 vvz p-acp po11 n2;
(33) sermon (DIV2)
833
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13785
when his Laws are publisht, all others must be silent, or as little hearkened to, as if they were;
when his Laws Are published, all Others must be silent, or as little harkened to, as if they were;
c-crq po31 n2 vbr vvn, d n2-jn vmb vbi j, cc c-acp av-j vvd p-acp, c-acp cs pns32 vbdr;
(33) sermon (DIV2)
833
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13786
as when the Sun appeares the starrs are not seen, nor seen at any time, but with that light which they borrow from it.
as when the Sun appears the Stars Are not seen, nor seen At any time, but with that Light which they borrow from it.
c-acp c-crq dt n1 vvz dt n2 vbr xx vvn, ccx vvn p-acp d n1, cc-acp p-acp d n1 r-crq pns32 vvb p-acp pn31.
(33) sermon (DIV2)
833
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13787
For again, as he is Lord Paramount, and hath an absolute will, so his will is attended with Power, with that Power, which made thee;
For again, as he is Lord Paramount, and hath an absolute will, so his will is attended with Power, with that Power, which made thee;
c-acp av, c-acp pns31 vbz n1 np1, cc vhz dt j n1, av po31 n1 vbz vvn p-acp n1, p-acp d n1, r-crq vvd pno21;
(33) sermon (DIV2)
834
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13788
and he did not make thee a man, that thou shouldest make thy self a beast of burden, to couch under every load which the hand of a Pharisee will be ready to lay upon thee;
and he did not make thee a man, that thou Shouldst make thy self a beast of burden, to couch under every load which the hand of a Pharisee will be ready to lay upon thee;
cc pns31 vdd xx vvi pno21 dt n1, cst pns21 vmd2 vvi po21 n1 dt n1 pp-f n1, pc-acp vvi p-acp d n1 r-crq dt n1 pp-f dt np1 vmb vbi j pc-acp vvi p-acp pno21;
(33) sermon (DIV2)
834
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13789
He did not make thee capable of a Law, that thou shouldest keep the Laws of the flesh, or of men;
He did not make thee capable of a Law, that thou Shouldst keep the Laws of the Flesh, or of men;
pns31 vdd xx vvi pno21 j pp-f dt n1, cst pns21 vmd2 vvi dt n2 pp-f dt n1, cc pp-f n2;
(33) sermon (DIV2)
834
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13790
he did not publish his will, that upon this or that pretence thou shouldest resist it;
he did not publish his will, that upon this or that pretence thou Shouldst resist it;
pns31 vdd xx vvi po31 n1, cst p-acp d cc d n1 pns21 vmd2 vvi pn31;
(33) sermon (DIV2)
834
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13791
that the feare of a frown, and the love of the world should be stronger, and prevaile with thee more then his will.
that the Fear of a frown, and the love of the world should be Stronger, and prevail with thee more then his will.
cst dt n1 pp-f dt n1, cc dt n1 pp-f dt n1 vmd vbi jc, cc vvi p-acp pno21 av-dc cs po31 n1.
(33) sermon (DIV2)
834
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13792
For if thou wilt not do what he requires, he will not do what thou expectest,
For if thou wilt not do what he requires, he will not do what thou expectest,
p-acp cs pns21 vm2 xx vdi r-crq pns31 vvz, pns31 vmb xx vdi r-crq pns21 vv2,
(33) sermon (DIV2)
834
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13793
but leave thee to thy choice, to those new Lords and Masters under the same wrath and curse to walk delicately along with them to that vengeance, which will fall upon the heads of those who will not hearken to this Lord.
but leave thee to thy choice, to those new lords and Masters under the same wrath and curse to walk delicately along with them to that vengeance, which will fallen upon the Heads of those who will not harken to this Lord.
cc-acp vvb pno21 p-acp po21 n1, p-acp d j n2 cc n2 p-acp dt d n1 cc n1 p-acp vvb av-j a-acp p-acp pno32 p-acp d n1, r-crq vmb vvi p-acp dt n2 pp-f d r-crq vmb xx vvi p-acp d n1.
(33) sermon (DIV2)
834
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13794
For thirdly, by the same power he preserves and protects thee, which all power that is over us doth not;
For Thirdly, by the same power he preserves and protects thee, which all power that is over us does not;
p-acp ord, p-acp dt d n1 pns31 vvz cc vvz pno21, r-crq d n1 cst vbz p-acp pno12 vdz xx;
(33) sermon (DIV2)
835
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13795
for then the theef may be said to protect him he robs; the strong; man may be said to protect him he binds;
for then the thief may be said to Pact him he robs; the strong; man may be said to Pact him he binds;
c-acp cs dt n1 vmb vbi vvn pc-acp vvi pno31 pns31 vvz; dt j; n1 vmb vbi vvn pc-acp vvi pno31 pns31 vvz;
(33) sermon (DIV2)
835
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13796
the oppressor him whom he hath eaten up; and Cain to have protected Abel, when he knockt out his brains:
the oppressor him whom he hath eaten up; and Cain to have protected Abel, when he knocked out his brains:
dt n1 pno31 r-crq pns31 vhz vvn a-acp; cc np1 pc-acp vhi vvn np1, c-crq pns31 vvd av po31 n2:
(33) sermon (DIV2)
835
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13797
But the Power of God is a saving and preserving power, and under the shadow of his wing we shall be safe;
But the Power of God is a Saving and preserving power, and under the shadow of his wing we shall be safe;
cc-acp dt n1 pp-f np1 vbz dt vvg cc vvg n1, cc p-acp dt n1 pp-f po31 n1 pns12 vmb vbi j;
(33) sermon (DIV2)
835
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13798
and to this end he spreads his wing over us, he guides and holds us up, that we may walk before him in all obedience, in the land of the living;
and to this end he spreads his wing over us, he guides and holds us up, that we may walk before him in all Obedience, in the land of the living;
cc p-acp d n1 pns31 vvz po31 n1 p-acp pno12, pns31 vvz cc vvz pno12 a-acp, cst pns12 vmb vvi p-acp pno31 p-acp d n1, p-acp dt n1 pp-f dt n-vvg;
(33) sermon (DIV2)
835
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13799
who bowing to his will against our lust, anon against our Ambition, against all those machinations and temptations, which presse upon us to break his will,
who bowing to his will against our lust, anon against our Ambition, against all those machinations and temptations, which press upon us to break his will,
r-crq vvg p-acp po31 n1 p-acp po12 n1, av p-acp po12 n1, p-acp d d n2 cc n2, r-crq vvb p-acp pno12 pc-acp vvi po31 n1,
(33) sermon (DIV2)
835
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13800
even whilst we are under his wing.
even while we Are under his wing.
av cs pns12 vbr p-acp po31 n1.
(33) sermon (DIV2)
835
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13824
that he hath committed and entrusted this unto us for this end, that he doth now,
that he hath committed and Entrusted this unto us for this end, that he does now,
cst pns31 vhz vvn cc vvn d p-acp pno12 p-acp d n1, cst pns31 vdz av,
(33) sermon (DIV2)
835
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13801
What should a wanton, what should an oppressor, a man of Belial do under his wing? And yet we see many times they play and revell it in the shadow,
What should a wanton, what should an oppressor, a man of Belial do under his wing? And yet we see many times they play and revel it in the shadow,
q-crq vmd dt j-jn, q-crq vmd dt n1, dt n1 pp-f np1 vdb p-acp po31 n1? cc av pns12 vvb d n2 pns32 vvb cc vvi pn31 p-acp dt n1,
(33) sermon (DIV2)
835
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13802
when they that do his will are beaten with the tempest, and yet are safer there then they are in their Paradise;
when they that do his will Are beaten with the tempest, and yet Are safer there then they Are in their Paradise;
c-crq pns32 cst vdb po31 n1 vbr vvn p-acp dt n1, cc av vbr jc a-acp cs pns32 vbr p-acp po32 n1;
(33) sermon (DIV2)
835
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13803
are the miracles of his Providence to be manifested at last to all the world.
Are the Miracles of his Providence to be manifested At last to all the world.
vbr dt n2 pp-f po31 n1 pc-acp vbi vvn p-acp ord p-acp d dt n1.
(33) sermon (DIV2)
835
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13804
'Tis true, The wicked are in some sort under his wing, for he upholds, and continues them, prolongs their daies;
It's true, The wicked Are in Some sort under his wing, for he upholds, and continues them, prolongs their days;
pn31|vbz j, dt j vbr p-acp d n1 p-acp po31 n1, c-acp pns31 vvz, cc vvz pno32, vvz po32 n2;
(33) sermon (DIV2)
835
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13805
and if an eye of flesh may judge, they are the greatest favourites of this Lord;
and if an eye of Flesh may judge, they Are the greatest favourites of this Lord;
cc cs dt n1 pp-f n1 vmb vvi, pns32 vbr dt js n2 pp-f d n1;
(33) sermon (DIV2)
835
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13806
and if the world were heaven, they were the onely Saints:
and if the world were heaven, they were the only Saints:
cc cs dt n1 vbdr n1, pns32 vbdr dt j n2:
(33) sermon (DIV2)
835
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13807
But the spirituall man judgeth all things, and to his eye they are but a sad and ruefull spectacle,But the spiritual man Judgeth all things, and to his eye they Are but a sad and rueful spectacle,
p-acp dt j n1 vvz d n2, cc p-acp po31 n1 pns32 vbr p-acp dt j cc j n1,
(33) sermon (DIV2)
835
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13808
as condemned men led with musick to execution;
as condemned men led with music to execution;
c-acp vvn n2 vvn p-acp n1 p-acp n1;
(33) sermon (DIV2)
835
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13809
for he preserves and protects them no otherwise then he doth serpents, and vipers, and beasts of prey;
for he preserves and protects them not otherwise then he does Serpents, and vipers, and beasts of prey;
c-acp pns31 vvz cc vvz pno32 xx av av pns31 vdz n2, cc n2, cc n2 pp-f n1;
(33) sermon (DIV2)
835
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13810
he upholds them no otherwise then he doth the earth, and the devils, and hell it self, which he preserves for them,
he upholds them not otherwise then he does the earth, and the Devils, and hell it self, which he preserves for them,
pns31 vvz pno32 xx av av pns31 vdz dt n1, cc dt n2, cc n1 pn31 n1, r-crq pns31 vvz p-acp pno32,
(33) sermon (DIV2)
835
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13811
as he reserves them for it, as Saint Jude speaks in his Epistle, v. 5. and then as Abraham said to the rich man, Son, Remember, thou in thy life time receivedst thy good things;
as he reserves them for it, as Saint U^de speaks in his Epistle, v. 5. and then as Abraham said to the rich man, Son, remember, thou in thy life time Received thy good things;
c-acp pns31 vvz pno32 p-acp pn31, c-acp n1 np1 vvz p-acp po31 n1, n1 crd cc av c-acp np1 vvd p-acp dt j n1, n1, vvb, pns21 p-acp po21 n1 n1 vvd2 po21 j n2;
(33) sermon (DIV2)
835
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13812
so shall this Lord to these, to a Cain, to a Nimrod, an Ahab, an Pharisee, a Hypocrite; Remember you were under my wing, under my protection,
so shall this Lord to these, to a Cain, to a Nimrod, an Ahab, an Pharisee, a Hypocrite; remember you were under my wing, under my protection,
av vmb d n1 p-acp d, p-acp dt np1, p-acp dt np1, dt np1, dt np1, dt n1; vvb pn22 vbdr p-acp po11 n1, p-acp po11 n1,
(33) sermon (DIV2)
835
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13813
and remember what you did there, how you beat your fellow-servants, how you stripped one, dispossessed another, killed a third;
and Remember what you did there, how you beatrice your fellowservants, how you stripped one, dispossessed Another, killed a third;
cc vvb r-crq pn22 vdd a-acp, c-crq pn22 vvb po22 n2, c-crq pn22 vvd pi, vvd j-jn, vvd dt ord;
(33) sermon (DIV2)
835
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13814
how even then when you were under my wing, when I upheld and preserved you, you said in your hearts, there was no God. This is a fearefull and hideous change,
how even then when you were under my wing, when I upheld and preserved you, you said in your hearts, there was no God. This is a fearful and hideous change,
q-crq av av c-crq pn22 vbdr p-acp po11 n1, c-crq pns11 vvd cc vvn pn22, pn22 vvd p-acp po22 n2, a-acp vbds dx n1. d vbz dt j cc j n1,
(33) sermon (DIV2)
835
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13815
like the fall of Lucifer, onely he fell from heaven indeed, these from an Imaginary one, a heaven built up with a thought;
like the fallen of Lucifer, only he fell from heaven indeed, these from an Imaginary one, a heaven built up with a Thought;
av-j dt n1 pp-f np1, av-j pns31 vvd p-acp n1 av, d p-acp dt j pi, dt n1 vvd a-acp p-acp dt n1;
(33) sermon (DIV2)
835
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13816
but both fall into the same place.
but both fallen into the same place.
cc-acp d n1 p-acp dt d n1.
(33) sermon (DIV2)
835
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13817
O then since he made us, since in him we live, and move, and have our being, let us live unto this Lord, let our motion be regular;
O then since he made us, since in him we live, and move, and have our being, let us live unto this Lord, let our motion be regular;
sy av c-acp pns31 vvd pno12, c-acp p-acp pno31 pns12 vvb, cc vvi, cc vhb po12 n1, vvb pno12 vvi p-acp d n1, vvb po12 n1 vbi j;
(33) sermon (DIV2)
835
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13818
and let us be what he would have us be;
and let us be what he would have us be;
cc vvb pno12 vbi r-crq pns31 vmd vhi pno12 vbb;
(33) sermon (DIV2)
835
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13819
let it be our wisdome to follow him in those waies which his infinite wisdome hath drawn out for us;
let it be our Wisdom to follow him in those ways which his infinite Wisdom hath drawn out for us;
vvb pn31 vbi po12 n1 pc-acp vvi pno31 p-acp d n2 r-crq po31 j n1 vhz vvn av p-acp pno12;
(33) sermon (DIV2)
835
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13820
let our love be the echo of his love;
let our love be the echo of his love;
vvb po12 n1 vbi dt n1 pp-f po31 n1;
(33) sermon (DIV2)
835
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13821
this wisdom is from above, and this love is kindled from the coal of a cherubin, is a fire from heaven kindled in our hearts,
this Wisdom is from above, and this love is kindled from the coal of a cherubin, is a fire from heaven kindled in our hearts,
d n1 vbz p-acp a-acp, cc d n1 vbz vvn p-acp dt n1 pp-f dt n1, vbz dt n1 p-acp n1 vvn p-acp po12 n2,
(33) sermon (DIV2)
835
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13822
and it will lick up all fluid and unbounded desires in us.
and it will lick up all fluid and unbounded Desires in us.
cc pn31 vmb vvi a-acp d j-jn cc j n2 p-acp pno12.
(33) sermon (DIV2)
835
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13825
as it were, Manu suâ tenere debitores, that he hath us in his power, obliged and bound fast unto him by this his gift,
as it were, Manu suâ tenere debitores, that he hath us in his power, obliged and bound fast unto him by this his gift,
c-acp pn31 vbdr, fw-la fw-la fw-la fw-la, cst pns31 vhz pno12 p-acp po31 n1, vvn cc vvn av-j p-acp pno31 p-acp d po31 n1,
(33) sermon (DIV2)
835
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13826
as by an instrument or bond; NONLATINALPHABET is the Apostles word, Rom. 3.3.
as by an Instrument or bound; is the Apostles word, Rom. 3.3.
c-acp p-acp dt n1 cc n1; vbz dt np1 n1, np1 crd.
(33) sermon (DIV2)
835
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13827
and it is the very word which the Civilians use, he hath committed an entrusted his commandments, and requires something of us;
and it is the very word which the Civilians use, he hath committed an Entrusted his Commandments, and requires something of us;
cc pn31 vbz dt j n1 r-crq dt n2-jn vvi, pns31 vhz vvn dt vvn po31 n2, cc vvz pi pp-f pno12;
(33) sermon (DIV2)
835
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13828
and as he that entrusts his money doth not lost the propriety of it, no more doth God of that substance, of our intellectuall and practique faculties, which he hath put into our hands;
and as he that entrusts his money does not lost the propriety of it, no more does God of that substance, of our intellectual and practic faculties, which he hath put into our hands;
cc c-acp pns31 cst vvz po31 n1 vdz xx vvn dt n1 pp-f pn31, dx n1 vdz n1 pp-f d n1, pp-f po12 j cc j-jn n2, r-crq pns31 vhz vvn p-acp po12 n2;
(33) sermon (DIV2)
835
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13829
he hath not passed them over to us, as a free and absolute gift, but left them onely negotiari dum venerit, to traffick with and improve till he come.
he hath not passed them over to us, as a free and absolute gift, but left them only Negotiari dum venerit, to traffic with and improve till he come.
pns31 vhz xx vvn pno32 a-acp p-acp pno12, c-acp dt j cc j n1, cc-acp vvd pno32 av-j fw-la fw-la fw-la, pc-acp vvi p-acp cc vvi c-acp pns31 vvb.
(33) sermon (DIV2)
835
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13830
For in receiving the Law, and will and faculty to observe it, we make a kind of contract with God NONLATINALPHABET, saith Arist. for the Law it self is a kind of contract or covenant,
For in receiving the Law, and will and faculty to observe it, we make a kind of contract with God, Says Arist. for the Law it self is a kind of contract or Covenant,
p-acp p-acp vvg dt n1, cc vmb cc n1 pc-acp vvi pn31, pns12 vvb dt n1 pp-f n1 p-acp np1, vvz np1 p-acp dt n1 pn31 n1 vbz dt n1 pp-f n1 cc n1,
(33) sermon (DIV2)
835
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13831
because he that comes under a Law hath bound himself to keep it. Let us remember then, that we come under many obligations;
Because he that comes under a Law hath bound himself to keep it. Let us Remember then, that we come under many obligations;
c-acp pns31 cst vvz p-acp dt n1 vhz vvn px31 pc-acp vvi pn31. vvb pno12 vvi av, cst pns12 vvb p-acp d n2;
(33) sermon (DIV2)
835
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13832
I cannot name the severall waies we stand obliged to this Lord;
I cannot name the several ways we stand obliged to this Lord;
pns11 vmbx vvi dt j n2 pns12 vvb vvn p-acp d n1;
(33) sermon (DIV2)
835
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13833
we may comprehend all in that axiome of the Civilians, Tot obligationes presumuntur quot sunt scripturae, we have as many engagements and obligations,
we may comprehend all in that axiom of the Civilians, Tot obligationes presumuntur quot sunt Scriptures, we have as many engagements and obligations,
pns12 vmb vvi d p-acp cst n1 pp-f dt n2-jn, fw-la fw-la fw-la fw-la fw-la fw-la, pns12 vhb p-acp d n2 cc n2,
(33) sermon (DIV2)
835
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13834
as there be instruments and writings betwixt us;
as there be Instruments and writings betwixt us;
c-acp pc-acp vbi n2 cc n2-vvg p-acp pno12;
(33) sermon (DIV2)
835
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13835
and there are as many, as there be precepts and commands, which are the best helps to promote us to perfection.
and there Are as many, as there be Precepts and commands, which Are the best helps to promote us to perfection.
cc pc-acp vbr p-acp d, c-acp pc-acp vbi n2 cc n2, r-crq vbr dt js n2 pc-acp vvi pno12 p-acp n1.
(33) sermon (DIV2)
835
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13836
Let us then provide against the day of triall;
Let us then provide against the day of trial;
vvb pno12 av vvi p-acp dt n1 pp-f n1;
(33) sermon (DIV2)
835
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13837
for not to keep covenant with him, but when he comes to make inquisition whether we have done what he required, to present him with nothing but shews,
for not to keep Covenant with him, but when he comes to make inquisition whither we have done what he required, to present him with nothing but shows,
c-acp xx pc-acp vvi n1 p-acp pno31, cc-acp c-crq pns31 vvz pc-acp vvi n1 cs pns12 vhb vdn r-crq pns31 vvd, pc-acp vvi pno31 p-acp pix p-acp vvz,
(33) sermon (DIV2)
835
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13838
but good intentions, but drowsie endeavours, and feeble wishes;
but good intentions, but drowsy endeavours, and feeble wishes;
cc-acp j n2, cc-acp j n2, cc j n2;
(33) sermon (DIV2)
835
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13839
when he comes to ask for his talent to shew him a napkin, is a plain forfeiture of our obligation,
when he comes to ask for his talon to show him a napkin, is a plain forfeiture of our obligation,
c-crq pns31 vvz pc-acp vvi p-acp po31 n1 pc-acp vvi pno31 dt n1, vbz dt j n1 pp-f po12 n1,
(33) sermon (DIV2)
835
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13840
and brings us under a worse and heavier, binds us over to punishment. Let us then ever fix our eye upon onr obligation;
and brings us under a Worse and Heavier, binds us over to punishment. Let us then ever fix our eye upon onr obligation;
cc vvz pno12 p-acp dt jc cc jc, vvz pno12 p-acp p-acp n1. vvb pno12 av av vvi po12 n1 p-acp po12 n1;
(33) sermon (DIV2)
835
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13841
let us consider that he made us, that he upheld and protected us, and so had power to oblige us and bind us to him by a Law;
let us Consider that he made us, that he upheld and protected us, and so had power to oblige us and bind us to him by a Law;
vvb pno12 vvi cst pns31 vvd pno12, cst pns31 vvd cc vvn pno12, cc av vhd n1 pc-acp vvi pno12 cc vvb pno12 p-acp pno31 p-acp dt n1;
(33) sermon (DIV2)
835
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13842
let us admire his wisdome, and embrace his love; let this double chain, the strong Iron chain of his infinite power and universall dominion;
let us admire his Wisdom, and embrace his love; let this double chain, the strong Iron chain of his infinite power and universal dominion;
vvb pno12 vvi po31 n1, cc vvi po31 n1; vvb d j-jn n1, dt j n1 n1 pp-f po31 j n1 cc j n1;
(33) sermon (DIV2)
835
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13843
the glorious and golden thain of his superabundant love, bind and tye us unto him;
the glorious and golden thain of his superabundant love, bind and tie us unto him;
dt j cc j n1 pp-f po31 j n1, vvb cc vvb pno12 p-acp pno31;
(33) sermon (DIV2)
835
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13844
and when all other creatures are ready to bowe at Gods beck, and follow constantly in that way which nature hath allotted them,
and when all other creatures Are ready to bow At God's beck, and follow constantly in that Way which nature hath allotted them,
cc c-crq d j-jn n2 vbr j pc-acp vvi p-acp ng1 n1, cc vvi av-j p-acp d n1 r-crq n1 vhz vvn pno32,
(33) sermon (DIV2)
835
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13846
when the Sun knows his setting, and the Moone her seasons, let not us forget our station and place,
when the Sun knows his setting, and the Moon her seasons, let not us forget our station and place,
c-crq dt n1 vvz po31 n-vvg, cc dt n1 po31 n2, vvb xx pno12 vvi po12 n1 cc n1,
(33) sermon (DIV2)
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but answer this Lord in every command, as the Roman Centurions did their Emperours, Factum est, Imperator, quod jussisti;
but answer this Lord in every command, as the Roman Centurions did their emperors, Factum est, Imperator, quod jussisti;
cc-acp vvb d n1 p-acp d n1, c-acp dt njp n2 vdd po32 n2, fw-la fw-la, fw-la, fw-la fw-la;
(33) sermon (DIV2)
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13848
Behold thou art our Lord, and we have done what thou requirest. And in the last place;
Behold thou art our Lord, and we have done what thou requirest. And in the last place;
vvb pns21 vb2r po12 n1, cc pns12 vhb vdn r-crq pns21 vv2. cc p-acp dt ord n1;
(33) sermon (DIV2)
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13849
let us not set up these mountains in our way of difficulty, or irksomeness or impossibility,
let us not Set up these Mountains in our Way of difficulty, or irksomeness or impossibility,
vvb pno12 xx vvi a-acp d n2 p-acp po12 n1 pp-f n1, cc n1 cc n1,
(33) sermon (DIV2)
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13850
and then faint and lye down, and settle our selves upon our lees, and wallow in our own blood upon a groundlesse feare that there is no passing out;
and then faint and lie down, and settle our selves upon our lees, and wallow in our own blood upon a groundless Fear that there is no passing out;
cc av j cc vvi a-acp, cc vvi po12 n2 p-acp po12 n2, cc vvi p-acp po12 d n1 p-acp dt j n1 cst pc-acp vbz dx vvg av;
(33) sermon (DIV2)
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13851
for why should we pretend and plead difficulty and impossibility, when we our selves are an argument against our selves,
for why should we pretend and plead difficulty and impossibility, when we our selves Are an argument against our selves,
c-acp q-crq vmd pns12 vvi cc vvi n1 cc n1, c-crq pns12 po12 n2 vbr dt n1 p-acp po12 n2,
(33) sermon (DIV2)
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13852
and our own practice every day confutes us? For how do we every day make a surrendry of our wills to those who have will indeed,
and our own practice every day confutes us? For how do we every day make a surrendry of our wills to those who have will indeed,
cc po12 d n1 d n1 vvz pno12? p-acp q-crq vdb pns12 d n1 vvi dt n1 pp-f po12 n2 p-acp d r-crq vhb n1 av,
(33) sermon (DIV2)
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13853
and proclaim their will, but have neither might, nor wisdome, nor love to attend it? Ibo, licèt invita faciam omnia, saith the woman in the Comedy;
and proclaim their will, but have neither might, nor Wisdom, nor love to attend it? Ibo, licèt invita faciam omnia, Says the woman in the Comedy;
cc vvi po32 n1, cc-acp vhb dx n1, ccx n1, ccx n1 pc-acp vvi pn31? np1, fw-la fw-la fw-la fw-la, vvz dt n1 p-acp dt n1;
(33) sermon (DIV2)
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13854
I will go although Igo against my will. I will go although Igo against my will.
pns11 vmb vvi cs np1 p-acp po11 n1.
(33) sermon (DIV2)
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13855
To rise up early and lye down late are nothing pleasing to us, yet for that which a wiseman contemns,
To rise up early and lie down late Are nothing pleasing to us, yet for that which a Wiseman contemns,
p-acp vvi a-acp av-j cc vvb a-acp av-j vbr pix vvg p-acp pno12, av p-acp d r-crq dt n1 vvz,
(33) sermon (DIV2)
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13856
for a little pelf, we will do it.
for a little pelf, we will do it.
p-acp dt j n1, pns12 vmb vdi pn31.
(33) sermon (DIV2)
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13857
To wait attendance, to bowe, and crings, and make great men Gods, to give him a leg, whom we wish on the gallowes, to engage our selves for the hardest task, to be diminished and brought low, to sweat,
To wait attendance, to bow, and crings, and make great men God's, to give him a leg, whom we wish on the gallows, to engage our selves for the Hardest task, to be diminished and brought low, to sweat,
p-acp n1 n1, pc-acp vvi, cc n2, cc vvi j n2 n2, pc-acp vvi pno31 dt n1, ro-crq pns12 vvb p-acp dt n2, pc-acp vvi po12 n2 p-acp dt js n1, pc-acp vbi vvn cc vvd av-j, pc-acp vvi,
(33) sermon (DIV2)
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13858
and fight, and dye, cannot be delightfull to flesh and blood, yet for honour we will do it.
and fight, and die, cannot be delightful to Flesh and blood, yet for honour we will do it.
cc vvi, cc vvi, vmbx vbi j p-acp n1 cc n1, av p-acp n1 pns12 vmb vdi pn31.
(33) sermon (DIV2)
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13859
But then how do we debauch our understandings and wits, and bury them in other mens wills as in a Sepnlchre, there to rot and stink amidst those corrupt and loathsome imaginations, which are as wings to carry them to their unwarrantable ends? how ready are we to conclude that to be true, which we know to be false, that to be lawfull, which our conscience condemns? It was a sinne, It is now a duty;
But then how do we debauch our understandings and wits, and bury them in other men's wills as in a Sepnlchre, there to rot and stink amid those corrupt and loathsome Imaginations, which Are as wings to carry them to their unwarrantable ends? how ready Are we to conclude that to be true, which we know to be false, that to be lawful, which our conscience condemns? It was a sin, It is now a duty;
p-acp av c-crq vdb pns12 vvi po12 n2 cc n2, cc vvi pno32 p-acp j-jn ng2 n2 c-acp p-acp dt n1, a-acp pc-acp vvi cc vvi p-acp d j cc j n2, r-crq vbr p-acp n2 pc-acp vvi pno32 p-acp po32 j n2? q-crq j vbr pns12 pc-acp vvi cst pc-acp vbi j, r-crq pns12 vvb pc-acp vbi j, cst pc-acp vbi j, r-crq po12 n1 vvz? pn31 vbds dt n1, pn31 vbz av dt n1;
(33) sermon (DIV2)
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13860
It was as abomination, it is now a sign of Election; It was oppression, Power hath set a mark upon the innocent, and it is justice;
It was as abomination, it is now a Signen of Election; It was oppression, Power hath Set a mark upon the innocent, and it is Justice;
pn31 vbds p-acp n1, pn31 vbz av dt n1 pp-f n1; pn31 vbds n1, n1 vhz vvn dt n1 p-acp dt j-jn, cc pn31 vbz n1;
(33) sermon (DIV2)
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13861
It was an Idol, 'tis now our God; It was a devil, a black and ugly fiend, 'tis now an Angel of light.
It was an Idol, it's now our God; It was a Devil, a black and ugly fiend, it's now an Angel of Light.
pn31 vbds dt n1, pn31|vbz av po12 n1; pn31 vbds dt n1, dt j-jn cc j n1, pn31|vbz av dt n1 pp-f n1.
(33) sermon (DIV2)
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13862
Thus we can ad omnem occursum majoris cujusque personae decrescere, as Tertullian speaks, shrink our selves in,
Thus we can ad omnem occursum majoris cujusque personae decrescere, as Tertullian speaks, shrink our selves in,
av pns12 vmb fw-la fw-la fw-la fw-la fw-la fw-la fw-la, p-acp np1 vvz, vvb po12 n2 p-acp,
(33) sermon (DIV2)
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13863
and are in a manner annihilated at the appearance of any greater person; and when these Sonnes of Anak shew themselves, we are but grashoppers, we are fooles,
and Are in a manner annihilated At the appearance of any greater person; and when these Sons of Anak show themselves, we Are but grasshoppers, we Are Fools,
cc vbr p-acp dt n1 vvn p-acp dt n1 pp-f d jc n1; cc c-crq d n2 pp-f np1 vvb px32, pns12 vbr p-acp n2, pns12 vbr n2,
(33) sermon (DIV2)
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13865
We are led captive according to the will of others, and according to the will of our greatest enemy,
We Are led captive according to the will of Others, and according to the will of our greatest enemy,
pns12 vbr vvn j-jn vvg p-acp dt n1 pp-f n2-jn, cc vvg p-acp dt n1 pp-f po12 js n1,
(33) sermon (DIV2)
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13866
and become the devils enchanters, to make that appeare which is not, that seeme white, which is black,
and become the Devils enchanter's, to make that appear which is not, that seem white, which is black,
cc vvi dt n2 n2, pc-acp vvi d vvi r-crq vbz xx, cst vvb j-jn, r-crq vbz j-jn,
(33) sermon (DIV2)
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and that good, which is evil;
and that good, which is evil;
cc cst j, r-crq vbz j-jn;
(33) sermon (DIV2)
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13868
and the devils musicians, setting and tuning our notes, our words and looks and actions to his will and pleasure;
and the Devils musicians, setting and tuning our notes, our words and looks and actions to his will and pleasure;
cc dt n2 n2, vvg cc vvg po12 n2, po12 n2 cc n2 cc n2 p-acp po31 n1 cc n1;
(33) sermon (DIV2)
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nay, the divels fiddles to be wound up or let down to any pin or note, to which the hand of greatnesse or power will set us;
nay, the Devils fiddles to be wound up or let down to any pin or note, to which the hand of greatness or power will Set us;
uh-x, dt ng1 n2 pc-acp vbi vvn a-acp cc vvb a-acp p-acp d n1 cc n1, p-acp r-crq dt n1 pp-f n1 cc n1 vmb vvi pno12;
(33) sermon (DIV2)
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13870
we are as so many looking-glasses which reflect and present the actions of men in power back upon themselves, laughing when they laugh,
we Are as so many Looking-glasses which reflect and present the actions of men in power back upon themselves, laughing when they laugh,
pns12 vbr a-acp av d n2 r-crq vvb cc vvi dt n2 pp-f n2 p-acp n1 av p-acp px32, vvg c-crq pns32 vvb,
(33) sermon (DIV2)
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13871
and weeping when they weep, striking as they strike, planting as they plant, and plucking up as they pluck up;
and weeping when they weep, striking as they strike, planting as they plant, and plucking up as they pluck up;
cc vvg c-crq pns32 vvb, vvg c-acp pns32 vvb, vvg c-acp pns32 vvb, cc vvg a-acp c-acp pns32 vvb a-acp;
(33) sermon (DIV2)
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13872
doing in all as they do; when they are weary and faint & falling to the ground along with them;
doing in all as they do; when they Are weary and faint & falling to the ground along with them;
vdg p-acp d c-acp pns32 vdb; c-crq pns32 vbr j cc j cc vvg p-acp dt n1 a-acp p-acp pno32;
(33) sermon (DIV2)
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13873
and all this to gain our peace, or as the Apostle tells the Galatians, cap. 6.12. lest we should suffer persecution for the Crosse of Christ.
and all this to gain our peace, or as the Apostle tells the Galatians, cap. 6.12. lest we should suffer persecution for the Cross of christ.
cc d d pc-acp vvi po12 n1, cc p-acp dt n1 vvz dt np1, n1. crd. cs pns12 vmd vvi n1 p-acp dt n1 pp-f np1.
(33) sermon (DIV2)
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I urge this by way of instance, and exprobration, to shew that the deniall of our own will is not a thing of such difficulty as 'tis thought, that we may do that for Gods cause, which we do for our own;
I urge this by Way of instance, and exprobration, to show that the denial of our own will is not a thing of such difficulty as it's Thought, that we may do that for God's cause, which we do for our own;
pns11 vvb d p-acp n1 pp-f n1, cc n1, pc-acp vvi cst dt n1 pp-f po12 d n1 vbz xx dt n1 pp-f d n1 c-acp pn31|vbz vvn, cst pns12 vmb vdi d p-acp ng1 n1, r-crq pns12 vdb p-acp po12 d;
(33) sermon (DIV2)
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that we may do that for him, that we do for our lust, unlesse we shall so far dishonour God and our selves as to make that most inglorious and false confession, that we can do nothing but that which is evil,
that we may do that for him, that we do for our lust, unless we shall so Far dishonour God and our selves as to make that most inglorious and false Confessi, that we can do nothing but that which is evil,
cst pns12 vmb vdi d p-acp pno31, cst pns12 vdb p-acp po12 n1, cs pns12 vmb av av-j vvi np1 cc po12 n2 a-acp pc-acp vvi cst av-ds j cc j n1, cst pns12 vmb vdi pix cc-acp cst r-crq vbz j-jn,
(33) sermon (DIV2)
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and have strength to do nothing, but that which will ruine us;
and have strength to do nothing, but that which will ruin us;
cc vhb n1 pc-acp vdi pix, cc-acp cst r-crq vmb vvi pno12;
(33) sermon (DIV2)
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and so conclude against heaven and our own soules, that we are good for nothing but damnation.
and so conclude against heaven and our own Souls, that we Are good for nothing but damnation.
cc av vvb p-acp n1 cc po12 d n2, cst pns12 vbr j p-acp pix cc-acp n1.
(33) sermon (DIV2)
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13878
I have much wondered, that men should be so willing to publish their weaknesse and disability in this,
I have much wondered, that men should be so willing to publish their weakness and disability in this,
pns11 vhb av-d vvn, cst n2 vmd vbi av j pc-acp vvi po32 n1 cc n1 p-acp d,
(33) sermon (DIV2)
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13879
and in other things to hide and masque it as they do their sinne;
and in other things to hide and masque it as they do their sin;
cc p-acp j-jn n2 pc-acp vvi cc n1 pn31 a-acp pns32 vdb po32 n1;
(33) sermon (DIV2)
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13880
that they should be ready to brand him with the name of Heretick, that shall tell them, they may be Just and Honest men, if they will;
that they should be ready to brand him with the name of Heretic, that shall tell them, they may be Just and Honest men, if they will;
cst pns32 vmd vbi j pc-acp vvi pno31 p-acp dt n1 pp-f n1, cst vmb vvi pno32, pns32 vmb vbi j cc j n2, cs pns32 vmb;
(33) sermon (DIV2)
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13881
that God will assist them, if they put him not from them;
that God will assist them, if they put him not from them;
cst np1 vmb vvi pno32, cs pns32 vvd pno31 xx p-acp pno32;
(33) sermon (DIV2)
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13882
and yet be as forward to be Parasites to that Parasite, and reward him that shall commend their prudence,
and yet be as forward to be Parasites to that Parasite, and reward him that shall commend their prudence,
cc av vbi c-acp av-j pc-acp vbi n2 p-acp d n1, cc vvi pno31 cst vmb vvi po32 n1,
(33) sermon (DIV2)
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13883
and dextrous activity in the affaires of this world, as if they were made for this world,
and dextrous activity in the affairs of this world, as if they were made for this world,
cc j n1 p-acp dt n2 pp-f d n1, c-acp cs pns32 vbdr vvn p-acp d n1,
(33) sermon (DIV2)
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13884
and no other, and made able to raise a bank here, but not to lay up for themselves any treasure in heaven.
and no other, and made able to raise a bank Here, but not to lay up for themselves any treasure in heaven.
cc dx n-jn, cc vvd j pc-acp vvi dt n1 av, cc-acp xx pc-acp vvi a-acp p-acp px32 d vvb p-acp n1.
(33) sermon (DIV2)
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13926
and power of a Law; for God requires it, who, as he made the whole world for man,
and power of a Law; for God requires it, who, as he made the Whole world for man,
cc n1 pp-f dt n1; p-acp np1 vvz pn31, r-crq, c-acp pns31 vvd dt j-jn n1 p-acp n1,
(34) sermon (DIV2)
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13885
Why should it be thought a thing incredible, that God should raise the dead? saith Saint Paul, Act. 26. why should any man think it impossible to do the will of God? It is easier for a Camel to go through the eye of a needle, Why should it be Thought a thing incredible, that God should raise the dead? Says Saint Paul, Act. 26. why should any man think it impossible to do the will of God? It is Easier for a Camel to go through the eye of a needle,
q-crq vmd pn31 vbi vvn dt n1 j, cst np1 vmd vvi dt j? vvz n1 np1, n1 crd uh-crq vmd d n1 vvb pn31 j pc-acp vdi dt n1 pp-f np1? pn31 vbz jc p-acp dt n1 pc-acp vvi p-acp dt n1 pp-f dt n1,
(33) sermon (DIV2)
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13886
then for a rich man to enter into the kingdome of heaven: True, whilest he trusts in his riches.then for a rich man to enter into the Kingdom of heaven: True, whilst he trusts in his riches.
av p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f n1: j, cs pns31 vvz p-acp po31 n2.
(33) sermon (DIV2)
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13887
And 'tis impossible for an unclean person to enter there; true, till he make himself an eunuch for that kingdome:
And it's impossible for an unclean person to enter there; true, till he make himself an eunuch for that Kingdom:
cc pn31|vbz j p-acp dt j n1 pc-acp vvi a-acp; j, c-acp pns31 vvb px31 dt n1 p-acp d n1:
(33) sermon (DIV2)
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13888
but is it impossible for a rich man be made poor in spirit? is it impossible for a wanton to make a covenant with his eyes? Our Saviour hath fully determined that, That with men it is impossible,
but is it impossible for a rich man be made poor in Spirit? is it impossible for a wanton to make a Covenant with his eyes? Our Saviour hath Fully determined that, That with men it is impossible,
cc-acp vbz pn31 j p-acp dt j n1 vbi vvn j p-acp n1? vbz pn31 j p-acp dt j-jn pc-acp vvi dt n1 p-acp po31 n2? po12 n1 vhz av-j vvn cst, cst p-acp n2 pn31 vbz j,
(33) sermon (DIV2)
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13889
but with God all things are possible, Matth. 19.26. possible for him in the barrennest ground to plant and gather sruit;but with God all things Are possible, Matthew 19.26. possible for him in the barrenest ground to plant and gather sruit;
cc-acp p-acp np1 d n2 vbr j, np1 crd. j p-acp pno31 p-acp dt js n1 pc-acp vvi cc vvi n1;
(33) sermon (DIV2)
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13890
out of any crooked piece of wood to make a Mercury, a statue for himself:
out of any crooked piece of wood to make a Mercury, a statue for himself:
av pp-f d j n1 pp-f n1 pc-acp vvi dt np1, dt n1 p-acp px31:
(33) sermon (DIV2)
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13891
and this comnipotency of God is referred not onely to the giving a being to all things,
and this comnipotency of God is referred not only to the giving a being to all things,
cc d n1 pp-f np1 vbz vvn xx av-j p-acp dt vvg dt n1 p-acp d n2,
(33) sermon (DIV2)
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13892
but in fitting those helps and furtherances of Piety, which may enable and promote us in the performance of our duty,
but in fitting those helps and furtherances of Piety, which may enable and promote us in the performance of our duty,
cc-acp p-acp vvg d n2 cc n2 pp-f n1, r-crq vmb vvi cc vvi pno12 p-acp dt n1 pp-f po12 n1,
(33) sermon (DIV2)
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13893
as Saint Paul speaks Phil. 4.13. I can do all things through Christ that strengthneth me;
as Saint Paul speaks Philip 4.13. I can do all things through christ that strengtheneth me;
c-acp n1 np1 vvz np1 crd. pns11 vmb vdi d n2 p-acp np1 cst vvz pno11;
(33) sermon (DIV2)
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13894
who if we call upon him with that sincere fervour and humility, which our weaknesse and his Majesty requires, is ready at hand;
who if we call upon him with that sincere fervour and humility, which our weakness and his Majesty requires, is ready At hand;
r-crq cs pns12 vvb p-acp pno31 p-acp d j n1 cc n1, r-crq po12 n1 cc po31 n1 vvz, vbz j p-acp n1;
(33) sermon (DIV2)
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13895
ready by his power and assistance, to preserve the rich safe from the contagion of wealth,
ready by his power and assistance, to preserve the rich safe from the contagion of wealth,
j p-acp po31 n1 cc n1, pc-acp vvi dt j j p-acp dt n1 pp-f n1,
(33) sermon (DIV2)
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13896
and the snare of the devil;
and the snare of the Devil;
cc dt n1 pp-f dt n1;
(33) sermon (DIV2)
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13897
and to purge the unclean person, and to keep him from the foolish woman, and the doore of her house.
and to purge the unclean person, and to keep him from the foolish woman, and the door of her house.
cc pc-acp vvi dt j n1, cc pc-acp vvi pno31 p-acp dt j n1, cc dt n1 pp-f po31 n1.
(33) sermon (DIV2)
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13898
Why, why shouldest thou lay so unjust an imputation upon so just and mercifull a Lord? God is not as man, that he should lye;
Why, why Shouldst thou lay so unjust an imputation upon so just and merciful a Lord? God is not as man, that he should lie;
uh-crq, q-crq vmd2 pns21 vvi av j dt n1 p-acp av j cc j dt n1? np1 vbz xx p-acp n1, cst pns31 vmd vvi;
(33) sermon (DIV2)
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13899
God is not as man, that he should bid us do what we cannot do.
God is not as man, that he should bid us do what we cannot do.
np1 vbz xx p-acp n1, cst pns31 vmd vvi pno12 vdi r-crq pns12 vmbx vdi.
(33) sermon (DIV2)
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13900
Such indeed is our miserable condition under the sonnes of men, under those who are built up of the same mould and earth which we are.
Such indeed is our miserable condition under the Sons of men, under those who Are built up of the same mould and earth which we Are.
d av vbz po12 j n1 p-acp dt n2 pp-f n2, p-acp d r-crq vbr vvn a-acp pp-f dt d n1 cc n1 r-crq pns12 vbr.
(33) sermon (DIV2)
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13901
Many times our superiours grow wanton;
Many times our superiors grow wanton;
av-d n2 po12 n2-jn vvb j-jn;
(33) sermon (DIV2)
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13902
and as they can be angry for no other reason, but because they will be angry,
and as they can be angry for no other reason, but Because they will be angry,
cc c-acp pns32 vmb vbi j p-acp dx j-jn n1, cc-acp c-acp pns32 vmb vbi j,
(33) sermon (DIV2)
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13903
so they will command, to shew their power;
so they will command, to show their power;
av pns32 vmb vvi, pc-acp vvi po32 n1;
(33) sermon (DIV2)
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13904
tell us we are Idle, when we are impotent; give us such commands, as the devils was to the men of Delos, to double his Altar, to double a cube or square, which hath troubled the wits of all ages to find out;
tell us we Are Idle, when we Are impotent; give us such commands, as the Devils was to the men of Delos, to double his Altar, to double a cube or square, which hath troubled the wits of all ages to find out;
vvb pno12 pns12 vbr j, c-crq pns12 vbr j; vvb pno12 d n2, c-acp dt n2 vbds p-acp dt n2 pp-f np1, pc-acp vvi po31 n1, pc-acp vvi dt n1 cc n-jn, r-crq vhz vvn dt n2 pp-f d n2 pc-acp vvi av;
(33) sermon (DIV2)
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13925
WE have seen what this Good is, for it is shewn unto us and we have beheld it in the commanding form,
WE have seen what this Good is, for it is shown unto us and we have beheld it in the commanding from,
pns12 vhb vvn r-crq d j vbz, c-acp pn31 vbz vvn p-acp pno12 cc pns12 vhb vvn pn31 p-acp dt j-vvg n1,
(34) sermon (DIV2)
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and shall we fancy such a God unto our selves? This were at once to divest him of his Majesty and goodnesse, and take him from his throne;
and shall we fancy such a God unto our selves? This were At once to divest him of his Majesty and Goodness, and take him from his throne;
cc vmb pns12 vvi d dt n1 p-acp po12 n2? d vbdr p-acp a-acp pc-acp vvi pno31 pp-f po31 n1 cc n1, cc vvb pno31 p-acp po31 n1;
(33) sermon (DIV2)
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first to slander and blaspheme him, and then break his Law, and comfort our selves in our rebellion.
First to slander and Blaspheme him, and then break his Law, and Comfort our selves in our rebellion.
ord pc-acp vvi cc vvi pno31, cc av vvi po31 n1, cc vvi po12 n2 p-acp po12 n1.
(33) sermon (DIV2)
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Nay rather, let God betrue, and all men be liars; for he requires of us no more, then we can do:
Nay rather, let God betrue, and all men be liars; for he requires of us no more, then we can do:
uh av-c, vvb np1 vvi, cc d n2 vbb n2; c-acp pns31 vvz pp-f pno12 av-dx av-dc, cs pns12 vmb vdi:
(33) sermon (DIV2)
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And, to conclude, when we cannot do it, he requires but the will, and as it is a great sinne nolle cùm possis, not to be willing when thou canst do it,
And, to conclude, when we cannot do it, he requires but the will, and as it is a great sin nolle cùm possis, not to be willing when thou Canst do it,
cc, pc-acp vvi, c-crq pns12 vmbx vdi pn31, pns31 vvz p-acp dt vmb, cc c-acp pn31 vbz dt j n1 fw-la fw-la n1, xx pc-acp vbi j c-crq pns21 vm2 vdi pn31,
(33) sermon (DIV2)
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so is it a great virtue velle cùm non possis, to be willing when thou canst not do it:
so is it a great virtue velle cùm non possis, to be willing when thou Canst not do it:
av vbz pn31 dt j n1 fw-fr fw-la fw-fr n1, pc-acp vbi j c-crq pns21 vm2 xx vdi pn31:
(33) sermon (DIV2)
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And thus I may be poore when I am rich; I may be liberall when I do not give;
And thus I may be poor when I am rich; I may be liberal when I do not give;
cc av pns11 vmb vbi j c-crq pns11 vbm j; pns11 vmb vbi j c-crq pns11 vdb xx vvi;
(33) sermon (DIV2)
837
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and I may be humble in a triumph; I may do what I do not, for with God to will is to do,
and I may be humble in a triumph; I may do what I do not, for with God to will is to do,
cc pns11 vmb vbi j p-acp dt n1; pns11 vmb vdi r-crq pns11 vdb xx, c-acp p-acp np1 p-acp n1 vbz pc-acp vdi,
(33) sermon (DIV2)
837
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13912
because when our hands are bound, that is left free, nor hath man or devil any power over it.
Because when our hands Are bound, that is left free, nor hath man or Devil any power over it.
c-acp c-crq po12 n2 vbr vvn, cst vbz vvn j, ccx vhz n1 cc n1 d n1 p-acp pn31.
(33) sermon (DIV2)
837
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13913
Persecution may seal up the Church doores, yet I may love the place where his honour dwelleth;
Persecution may seal up the Church doors, yet I may love the place where his honour dwells;
n1 vmb vvi a-acp dt n1 n2, av pns11 vmb vvi dt n1 c-crq po31 n1 vvz;
(33) sermon (DIV2)
837
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13914
power may seal up my lips, yet I may say with David, my heart, my heart is prepared, and my prayers are loud,
power may seal up my lips, yet I may say with David, my heart, my heart is prepared, and my Prayers Are loud,
n1 vmb vvi a-acp po11 n2, av pns11 vmb vvi p-acp np1, po11 n1, po11 n1 vbz vvn, cc po11 n2 vbr j,
(33) sermon (DIV2)
837
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when they are not heard, and I am heard though I cannot speak:
when they Are not herd, and I am herd though I cannot speak:
c-crq pns32 vbr xx vvn, cc pns11 vbm vvn cs pns11 vmbx vvi:
(33) sermon (DIV2)
837
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13916
I may pray with the tongue, and I may pray with the spirit, and I may pant forth those prayers which I must not say;
I may pray with the tongue, and I may pray with the Spirit, and I may pant forth those Prayers which I must not say;
pns11 vmb vvi p-acp dt n1, cc pns11 vmb vvi p-acp dt n1, cc pns11 vmb vvi av d n2 r-crq pns11 vmb xx vvi;
(33) sermon (DIV2)
837
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13917
I may do what God requires, when I have neither mouth, nor tongue, nor hand;
I may do what God requires, when I have neither Mouth, nor tongue, nor hand;
pns11 vmb vdi r-crq np1 vvz, c-crq pns11 vhb dx n1, ccx n1, ccx n1;
(33) sermon (DIV2)
837
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13918
For what doth he require? that which a man hath, and not that which he hath not;
For what does he require? that which a man hath, and not that which he hath not;
p-acp r-crq vdz pns31 vvi? cst r-crq dt n1 vhz, cc xx d r-crq pns31 vhz xx;
(33) sermon (DIV2)
837
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13919
that which thou canst do, and that which thou mayest do with ease, and that which thou mayest do with delight: Here are these three;
that which thou Canst do, and that which thou Mayest do with ease, and that which thou Mayest do with delight: Here Are these three;
d r-crq pns21 vm2 vdi, cc cst r-crq pns21 vm2 vdi p-acp vvi, cc cst r-crq pns21 vm2 vdi p-acp n1: av vbr d crd;
(33) sermon (DIV2)
837
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13920
first, 'tis possible, secondly easie, thirdly delightfull; and these are as those wings, Ezek. 1.9. joyned one to another, and carrying us streight forward towards the mark;
First, it's possible, secondly easy, Thirdly delightful; and these Are as those wings, Ezekiel 1.9. joined one to Another, and carrying us straight forward towards the mark;
ord, pn31|vbz j, ord j, ord j; cc d vbr p-acp d n2, np1 crd. vvn crd p-acp n-jn, cc vvg pno12 av av-j p-acp dt n1;
(33) sermon (DIV2)
837
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13921
these are as the wheels v. 16. and on these our Obedience may move on in an even and constant course, till we are brought to our journeys end,
these Are as the wheels v. 16. and on these our obedience may move on in an even and constant course, till we Are brought to our journeys end,
d vbr p-acp dt n2 n1 crd cc p-acp d po12 n1 vmb vvi a-acp p-acp dt n1 cc j n1, c-acp pns12 vbr vvn p-acp po12 ng1 n1,
(33) sermon (DIV2)
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13922
even to that place of rest, which is prepared for all those who are ready to hearken and do what the Lord requires. We passe now to the particulars, &c.
even to that place of rest, which is prepared for all those who Are ready to harken and do what the Lord requires. We pass now to the particulars, etc.
av p-acp d n1 pp-f n1, r-crq vbz vvn p-acp d d r-crq vbr j pc-acp vvi cc vdb r-crq dt n1 vvz. pns12 vvb av p-acp dt n2-j, av
(33) sermon (DIV2)
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13923
blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE The Four and Twentieth SERMON. PART IIII. MICAH 7.8. He hath shewed thee, O man, what is good;
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE The Four and Twentieth SERMON. PART IIII. MICAH 7.8. He hath showed thee, Oh man, what is good;
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(34) sermon (DIV2)
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and what doth the Lord require of thee, but to doe justly, &c.
and what does the Lord require of thee, but to do justly, etc.
cc q-crq vdz dt n1 vvb pp-f pno21, cc-acp pc-acp vdi av-j, av
(34) sermon (DIV2)
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13927
so he made man for himself, and bound him to that which might make him free;
so he made man for himself, and bound him to that which might make him free;
av pns31 vvd n1 p-acp px31, cc vvd pno31 p-acp d r-crq vmd vvi pno31 j;
(34) sermon (DIV2)
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13928
to walk at liberty in those paths which lead unto that happinesse, which is with him for evermore.
to walk At liberty in those paths which led unto that happiness, which is with him for evermore.
pc-acp vvi p-acp n1 p-acp d n2 r-crq vvb p-acp d n1, r-crq vbz p-acp pno31 p-acp av.
(34) sermon (DIV2)
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13929
We compared it to the tree of life, and the heart of man is the Paradise, the soyle wherein it must grow;
We compared it to the tree of life, and the heart of man is the Paradise, the soil wherein it must grow;
pns12 vvd pn31 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1 vbz dt n1, dt n1 c-crq pn31 vmb vvi;
(34) sermon (DIV2)
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13930
and it is so a celestiall Paradise, a Paradise of the purest and sincerest delights, when this Good is planted and well rooted in it.
and it is so a celestial Paradise, a Paradise of the Purest and Sincerest delights, when this Good is planted and well rooted in it.
cc pn31 vbz av dt j n1, dt n1 pp-f dt js cc js n2, c-crq d j vbz vvn cc av vvn p-acp pn31.
(34) sermon (DIV2)
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13931
We have taken a survey of it in its generality, as it were in the bulk,
We have taken a survey of it in its generality, as it were in the bulk,
pns12 vhb vvn dt n1 pp-f pn31 p-acp po31 n1, c-acp pn31 vbdr p-acp dt n1,
(34) sermon (DIV2)
840
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13932
and body, and substance of it; we descend now to particulars; to gather some fruit from the parts and branches of it, which are three;
and body, and substance of it; we descend now to particulars; to gather Some fruit from the parts and branches of it, which Are three;
cc n1, cc n1 pp-f pn31; pns12 vvb av p-acp n2-j; pc-acp vvi d n1 p-acp dt n2 cc n2 pp-f pn31, r-crq vbr crd;
(34) sermon (DIV2)
840
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13933
first, Justice or Honesty; secondly, the Love of Mercy; thirdly, an Humble and reverent deportment, and walking with our God.
First, justice or Honesty; secondly, the Love of Mercy; Thirdly, an Humble and reverend deportment, and walking with our God.
ord, n1 cc n1; ord, dt n1 pp-f n1; ord, dt j cc j n1, cc vvg p-acp po12 n1.
(34) sermon (DIV2)
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13934
And the first is Justice or Honesty, which is a smooth, and streight, and even branch,
And the First is justice or Honesty, which is a smooth, and straight, and even branch,
cc dt ord vbz n1 cc n1, r-crq vbz dt j, cc av-j, cc av n1,
(34) sermon (DIV2)
841
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13935
and we reap the fruit thereof in peace:
and we reap the fruit thereof in peace:
cc pns12 vvb dt n1 av p-acp n1:
(34) sermon (DIV2)
841
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13936
To do justly is but one, but it spreads it self, and in its full latitude takes in all the duties of our life;To do justly is but one, but it spreads it self, and in its full latitude Takes in all the duties of our life;
pc-acp vdi av-j vbz p-acp crd, cc-acp pn31 vvz pn31 n1, cc p-acp po31 j n1 vvz p-acp d dt n2 pp-f po12 n1;
(34) sermon (DIV2)
841
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13937
For we are no sooner men, but we are debtors, under obligations to God, to men, and our selves:
For we Are no sooner men, but we Are debtors, under obligations to God, to men, and our selves:
c-acp pns12 vbr dx av-c n2, cc-acp pns12 vbr n2, p-acp n2 p-acp np1, p-acp n2, cc po12 n2:
(34) sermon (DIV2)
841
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13938
The Apostle in the 1 to the Thessalonians 2.10. comprehends all in three words, you are witnesses how holily, andjustly, and unblameably we behaved our selves amongst you;
The Apostle in the 1 to the Thessalonians 2.10. comprehends all in three words, you Are Witnesses how holily, andjustly, and unblamably we behaved our selves among you;
dt n1 p-acp dt crd p-acp dt njp2 crd. vvz d p-acp crd n2, pn22 vbr n2 c-crq av-j, av-j, cc av-j pns12 vvd po12 n2 p-acp pn22;
(34) sermon (DIV2)
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first, NONLATINALPHABET, how Holily in relation to God, for we are bound to him as Sonnes, to Honour him; as subjects, to obey him;
First,, how Holily in Relation to God, for we Are bound to him as Sons, to Honour him; as subject's, to obey him;
ord,, c-crq av-j p-acp n1 p-acp np1, c-acp pns12 vbr vvn p-acp pno31 p-acp n2, pc-acp vvi pno31; c-acp n2-jn, pc-acp vvi pno31;
(34) sermon (DIV2)
841
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13940
as servants, to do his will; in brief, to be Holy as he is Holy: secondly, NONLATINALPHABET, how justly in respect of men;
as Servants, to do his will; in brief, to be Holy as he is Holy: secondly,, how justly in respect of men;
c-acp n2, pc-acp vdi po31 n1; p-acp j, pc-acp vbi j c-acp pns31 vbz j: ord,, c-crq av-j p-acp n1 pp-f n2;
(34) sermon (DIV2)
841
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13941
For we are not left at large, but as there is a relation of man to God,
For we Are not left At large, but as there is a Relation of man to God,
c-acp pns12 vbr xx vvn p-acp j, cc-acp c-acp pc-acp vbz dt n1 pp-f n1 p-acp np1,
(34) sermon (DIV2)
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13942
so there is of one man to another: All men are bound to every man, and every man is bound to all;
so there is of one man to Another: All men Are bound to every man, and every man is bound to all;
av pc-acp vbz pp-f crd n1 p-acp j-jn: d n2 vbr vvn p-acp d n1, cc d n1 vbz vvn p-acp d;
(34) sermon (DIV2)
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13943
there is an instrument and obligation drawn between them, a kind of counterbond to secure one from the other,
there is an Instrument and obligation drawn between them, a kind of counterbond to secure one from the other,
pc-acp vbz dt n1 cc n1 vvn p-acp pno32, dt n1 pp-f n1 pc-acp vvi pi p-acp dt n-jn,
(34) sermon (DIV2)
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13944
and it is written and sealed up in every heart, and by the hand of God himself, To do to others, as we would have others to do to us, if men would be but men, would be, what it was made for, the security of the whole world:
and it is written and sealed up in every heart, and by the hand of God himself, To do to Others, as we would have Others to do to us, if men would be but men, would be, what it was made for, the security of the Whole world:
cc pn31 vbz vvn cc vvn a-acp p-acp d n1, cc p-acp dt n1 pp-f np1 px31, pc-acp vdi p-acp n2-jn, c-acp pns12 vmd vhi n2-jn pc-acp vdi p-acp pno12, cs n2 vmd vbi p-acp n2, vmd vbi, r-crq pn31 vbds vvn p-acp, dt n1 pp-f dt j-jn n1:
(34) sermon (DIV2)
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13945
thirdly, NONLATINALPHABET, how unblameably in respect of himself, and his personall conversation;
Thirdly,, how unblamably in respect of himself, and his personal Conversation;
ord,, c-crq av-j p-acp n1 pp-f px31, cc po31 j n1;
(34) sermon (DIV2)
841
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13946
for (though we sacrse believe it, or consider it as little as if it were not true) we our selves are bound unto our selves,
for (though we sacrse believe it, or Consider it as little as if it were not true) we our selves Are bound unto our selves,
c-acp (cs pns12 vvb vvi pn31, cc vvb pn31 p-acp j c-acp cs pn31 vbdr xx j) pns12 po12 n2 vbr vvn p-acp po12 n2,
(34) sermon (DIV2)
841
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13947
and in all the assaults we make either against God or our neighbour, the first injury we do is to our selves;
and in all the assaults we make either against God or our neighbour, the First injury we do is to our selves;
cc p-acp d dt n2 pns12 vvb av-d p-acp np1 cc po12 n1, dt ord n1 pns12 vdb vbz p-acp po12 n2;
(34) sermon (DIV2)
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13948
we are bound to our bodies, not to make them the instruments and weapons of unrighteousnesse;
we Are bound to our bodies, not to make them the Instruments and weapons of unrighteousness;
pns12 vbr vvn p-acp po12 n2, xx pc-acp vvi pno32 dt n2 cc n2 pp-f n1;
(34) sermon (DIV2)
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13949
and we are bound to our soules, not to pawn or sell them to our lusts;
and we Are bound to our Souls, not to pawn or fell them to our Lustiest;
cc pns12 vbr vvn p-acp po12 n2, xx pc-acp vvi cc vvi pno32 p-acp po12 n2;
(34) sermon (DIV2)
841
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13950
we are bound to our flesh, as a magistrate is in his office, to beat it down and subdue it,
we Are bound to our Flesh, as a magistrate is in his office, to beatrice it down and subdue it,
pns12 vbr vvn p-acp po12 n1, c-acp dt n1 vbz p-acp po31 n1, pc-acp vvi pn31 a-acp cc vvi pn31,
(34) sermon (DIV2)
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13951
and so rule and govern it;
and so Rule and govern it;
cc av vvi cc vvi pn31;
(34) sermon (DIV2)
841
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13952
and we are bound to our reason, not to enslave it, or place it under the vanities of this world;
and we Are bound to our reason, not to enslave it, or place it under the vanities of this world;
cc pns12 vbr vvn p-acp po12 n1, xx pc-acp vvi pn31, cc vvb pn31 p-acp dt n2 pp-f d n1;
(34) sermon (DIV2)
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13953
and if we break these obligations, we are the first that rise up against our selves;
and if we break these obligations, we Are the First that rise up against our selves;
cc cs pns12 vvb d n2, pns12 vbr dt ord cst vvb a-acp p-acp po12 n2;
(34) sermon (DIV2)
841
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13954
the first man that condemns a finner is the sinner himself, se judice nemo nocens absolvitur;
the First man that condemns a finner is the sinner himself, se judice nemo Nocens absolvitur;
dt ord n1 cst vvz dt n1 vbz dt n1 px31, fw-la fw-la np1 fw-la fw-la;
(34) sermon (DIV2)
841
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13955
In himself he beares about with him a court, a seat of Justice, from which no appeal lies;
In himself he bears about with him a court, a seat of justice, from which no appeal lies;
p-acp px31 pns31 vvz a-acp p-acp pno31 dt n1, dt n1 pp-f n1, p-acp r-crq dx n1 vvz;
(34) sermon (DIV2)
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13956
his Reason is his Judge, his Conscience is his accuser, and he himself is his own prisoner,
his Reason is his Judge, his Conscience is his accuser, and he himself is his own prisoner,
po31 n1 vbz po31 n1, po31 n1 vbz po31 n1, cc pns31 px31 vbz po31 d n1,
(34) sermon (DIV2)
841
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13957
and he crucifies and hangs himself up every day, though no forreign authority arrest him. And these three are linkt together as in a chain;
and he Crucifies and hangs himself up every day, though no foreign Authority arrest him. And these three Are linked together as in a chain;
cc pns31 vvz cc vvz px31 p-acp d n1, cs dx j n1 vvb pno31. cc d crd vbr vvn av c-acp p-acp dt n1;
(34) sermon (DIV2)
841
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13958
For when we make good our obligations to God and our selves, we never fail in that which is due unto men;
For when we make good our obligations to God and our selves, we never fail in that which is due unto men;
c-acp c-crq pns12 vvb j po12 n2 p-acp np1 cc po12 n2, pns12 av-x vvi p-acp d r-crq vbz j-jn p-acp n2;
(34) sermon (DIV2)
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13959
and he that failes in doing justly to men, hath ipso facto forfeited his obligation to God and himself;
and he that fails in doing justly to men, hath ipso facto forfeited his obligation to God and himself;
cc pns31 cst vvz p-acp vdg av-j p-acp n2, vhz fw-la fw-la vvn po31 n1 p-acp np1 cc px31;
(34) sermon (DIV2)
841
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13960
for to do justly is a duty which he owes to God and himself as well as to others:for to do justly is a duty which he owes to God and himself as well as to Others:
p-acp pc-acp vdi av-j vbz dt n1 r-crq pns31 vvz p-acp np1 cc px31 p-acp av c-acp p-acp n2-jn:
(34) sermon (DIV2)
841
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13961
he that is not just, is not holy, and he that is not holy is an enemy to God and himself;
he that is not just, is not holy, and he that is not holy is an enemy to God and himself;
pns31 cst vbz xx j, vbz xx j, cc pns31 cst vbz xx j vbz dt n1 p-acp np1 cc px31;
(34) sermon (DIV2)
841
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13962
for God made him to this end, and God requires it at his hands;
for God made him to this end, and God requires it At his hands;
p-acp np1 vvd pno31 p-acp d n1, cc np1 vvz pn31 p-acp po31 n2;
(34) sermon (DIV2)
841
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13963
so that an unjust man at once breaks this threefold cord, and is injurious to God, to men, and himself:
so that an unjust man At once breaks this threefold cord, and is injurious to God, to men, and himself:
av cst dt j n1 p-acp a-acp vvz d j n1, cc vbz j p-acp np1, p-acp n2, cc px31:
(34) sermon (DIV2)
841
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13964
If we misse in one, we are lost in all, and are in a manner out-law'd from men, banisht from our selves,
If we miss in one, we Are lost in all, and Are in a manner outlawed from men, banished from our selves,
cs pns12 vvb p-acp pi, pns12 vbr vvn p-acp d, cc vbr p-acp dt n1 vvn p-acp n2, vvn p-acp po12 n2,
(34) sermon (DIV2)
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13965
and so without God in this world.
and so without God in this world.
cc av p-acp np1 p-acp d n1.
(34) sermon (DIV2)
841
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13966
We have a large field here to walk in, but we must limit and confine our selves,
We have a large field Here to walk in, but we must limit and confine our selves,
pns12 vhb dt j n1 av pc-acp vvi p-acp, cc-acp pns12 vmb vvi cc vvi po12 n2,
(34) sermon (DIV2)
842
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13967
and passe by the justice of the publique Magistrate, whose proper work it is NONLATINALPHABET, stand in the midst between two opposite sides, till he draw them together, and make them one;
and pass by the Justice of the public Magistrate, whose proper work it is, stand in the midst between two opposite sides, till he draw them together, and make them one;
cc vvi p-acp dt n1 pp-f dt j n1, rg-crq j n1 pn31 vbz, vvb p-acp dt n1 p-acp crd j-jn n2, c-acp pns31 vvb pno32 av, cc vvi pno32 crd;
(34) sermon (DIV2)
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13968
to keep an equality, even in inequality;
to keep an equality, even in inequality;
pc-acp vvi dt n1, av p-acp n1;
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to use his power, rescindendo peccatori, in cutting off the wicked from the earth, and taking the prey out of his mouth,
to use his power, rescindendo peccatori, in cutting off the wicked from the earth, and taking the prey out of his Mouth,
pc-acp vvi po31 n1, fw-la fw-mi, p-acp vvg a-acp dt j p-acp dt n1, cc vvg dt n1 av pp-f po31 n1,
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For Publique Justice steers by no other Compasse but the Laws of Men;
For Public justice steers by no other Compass but the Laws of Men;
c-acp j n1 vvz p-acp dx j-jn n1 p-acp dt n2 pp-f n2;
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or else communi dividundo, in dividing to every man his own possessions, in giving Mephibosheth his own Lands;
or Else Communi dividundo, in dividing to every man his own possessions, in giving Mephibosheth his own Lands;
cc av fw-la fw-la, p-acp vvg p-acp d n1 po31 d n2, p-acp vvg np1 po31 d n2;
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for this is neither meant here in the text, nor can it concern this Auditory.
for this is neither meant Here in the text, nor can it concern this Auditory.
p-acp d vbz av-d vvn av p-acp dt n1, ccx vmb pn31 vvi d j.
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Read the 10, 11, 12. v. of this chapter, and you will see what Justice it is the Prophet here speaks of. 10. Are there yet treasures of wickednesse in the house of the wicked,
Read the 10, 11, 12. v. of this chapter, and you will see what justice it is the Prophet Here speaks of. 10. are there yet treasures of wickedness in the house of the wicked,
np1 dt crd, crd, crd n1 pp-f d n1, cc pn22 vmb vvi r-crq n1 pn31 vbz dt n1 av vvz pp-f. crd vbr a-acp av n2 pp-f n1 p-acp dt n1 pp-f dt j,
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and the scant measure, that is abominable? 11. Shall I count them pure with the wicked balances,
and the scant measure, that is abominable? 11. Shall I count them pure with the wicked balances,
cc dt j n1, cst vbz j? crd vmb pns11 vvi pno32 j p-acp dt j n2,
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and with the bag of deceitfull weights? 12. For the rich men thereof are full of violence,
and with the bag of deceitful weights? 12. For the rich men thereof Are full of violence,
cc p-acp dt n1 pp-f j n2? crd p-acp dt j n2 av vbr j pp-f n1,
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and the inhabitants thereof have spoken lyes, and their tongue is deceitfull in their mouth. Is there yet the house of the wicked built by oppression, and cemented with blood,and the inhabitants thereof have spoken lies, and their tongue is deceitful in their Mouth. Is there yet the house of the wicked built by oppression, and cemented with blood,
cc dt n2 av vhb vvn n2, cc po32 n1 vbz j p-acp po32 n1. vbz a-acp av dt n1 pp-f dt j vvn p-acp n1, cc vvn p-acp n1,
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and will he not restore what he hath unjustly gained, after so many warnings and threats? Adhuc ignis in domo Impii? so the vulgar: Is there yet a fire in the house of the wicked? not a Treasure, but a Fire, which will consume all? so that Facere judicium, to do justly in this place, is not onely the duty of the magistrate (and yet publick Justice is both a serpent and a rod, not onely to bite and sting the guilty person,
and will he not restore what he hath unjustly gained, After so many Warnings and Treats? Adhoc ignis in domo Impious? so the Vulgar: Is there yet a fire in the house of the wicked? not a Treasure, but a Fire, which will consume all? so that Facere judicium, to do justly in this place, is not only the duty of the magistrate (and yet public justice is both a serpent and a rod, not only to bite and sting the guilty person,
cc vmb pns31 xx vvi r-crq pns31 vhz av-j vvn, c-acp av d n2-vvg cc n2? fw-la fw-la p-acp fw-la np1? av dt j: vbz a-acp av dt n1 p-acp dt n1 pp-f dt j? xx dt n1, p-acp dt n1, r-crq vmb vvi d? av d fw-la fw-la, pc-acp vdi av-j p-acp d n1, vbz xx av-j dt n1 pp-f dt n1 (cc av j n1 vbz d dt n1 cc dt n1, xx av-j pc-acp vvi cc vvi dt j n1,
(34) sermon (DIV2)
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but a rod or measure, to measure out to every man his own measure) but to do justly is to give every man his own, not to lay hold on,
but a rod or measure, to measure out to every man his own measure) but to do justly is to give every man his own, not to lay hold on,
cc-acp dt n1 cc n1, pc-acp vvi av p-acp d n1 po31 d n1) cc-acp p-acp vdb av-j vbz pc-acp vvi d n1 po31 d, xx pc-acp vvi vvi a-acp,
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or alienate or deceitfully withdraw, or violently force from any man that of which he is a lawfull possessor for quicqutd jure possidetur, injuriâ aufertur, that which I possesse by right, cannot be taken from me but by injury.
or alienate or deceitfully withdraw, or violently force from any man that of which he is a lawful possessor for quicqutd jure possidetur, injuriâ aufertur, that which I possess by right, cannot be taken from me but by injury.
cc vvi cc av-j vvi, cc av-j vvi p-acp d n1 cst pp-f r-crq pns31 vbz dt j n1 p-acp vvn fw-la fw-la, fw-la fw-la, cst r-crq pns11 vvb p-acp n-jn, vmbx vbi vvn p-acp pno11 cc-acp p-acp n1.
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And this is it which we call common honesty, or private Justice, and it binds my hand from oppression and robbery;
And this is it which we call Common honesty, or private justice, and it binds my hand from oppression and robbery;
cc d vbz pn31 r-crq pns12 vvb j n1, cc j n1, cc pn31 vvz po11 n1 p-acp n1 cc n1;
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it seals up my lips from guile and slander;
it Seals up my lips from guile and slander;
pn31 vvz a-acp po11 n2 p-acp n1 cc n1;
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it checks and fetters my fancy from weaving those Nets of Deceit which may catch my Brother and entangle him;
it Checks and fetters my fancy from weaving those Nets of Deceit which may catch my Brother and entangle him;
pn31 vvz cc n2 po11 n1 p-acp vvg d n2 pp-f n1 r-crq vmb vvi po11 n1 cc vvi pno31;
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it limits my Hands, my Wit, my Tongue, not to doe, not to imagine, not to speak that which may endamage him;
it Limits my Hands, my Wit, my Tongue, not to do, not to imagine, not to speak that which may endamage him;
pn31 n2 po11 n2, po11 n1, po11 n1, xx pc-acp vdi, xx pc-acp vvi, xx pc-acp vvi d r-crq vmb vvi pno31;
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not to touch, not to undermine his estate; not to touch, not to wound his reputation;
not to touch, not to undermine his estate; not to touch, not to wound his reputation;
xx pc-acp vvi, xx pc-acp vvi po31 n1; xx pc-acp vvi, xx pc-acp vvi po31 n1;
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for Slander is a great injustice, a kind of Murder, jugulans non membra, sed nomina, saith Optatus to the Donatists, not cutting off a limbe or member,
for Slander is a great injustice, a kind of Murder, jugulans non membra, sed nomina, Says Optatus to the Donatists, not cutting off a limb or member,
p-acp n1 vbz dt j n1, dt n1 pp-f n1, n2 fw-fr fw-la, fw-la fw-la, vvz np1 p-acp dt n2, xx vvg a-acp dt n1 cc n1,
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but mangling and defacing a good and fair name, and even treading it in the dirt.
but mangling and defacing a good and fair name, and even treading it in the dirt.
cc-acp vvg cc vvg dt j cc j n1, cc av vvg pn31 p-acp dt n1.
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Private Justice is of a far larger extent then that which is Publique, and speaks and acts from the Tribunall:
Private justice is of a Far larger extent then that which is Public, and speaks and acts from the Tribunal:
j n1 vbz pp-f dt av-j jc n1 cs d r-crq vbz j, cc vvz cc vvz p-acp dt n1:
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but this by the Laws of Nature, and Charity, which forbid many things which the Laws of Men mention not;
but this by the Laws of Nature, and Charity, which forbid many things which the Laws of Men mention not;
cc-acp d p-acp dt n2 pp-f n1, cc n1, r-crq vvb d n2 r-crq dt n2 pp-f n2 vvb xx;
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and restrain us there, where Humane Authority leaves us in nostro mancipio, to dispose of our selves as we please;
and restrain us there, where Humane authority leaves us in nostro mancipio, to dispose of our selves as we please;
cc vvb pno12 a-acp, c-crq j n1 vvz pno12 p-acp fw-la fw-la, pc-acp vvi pp-f po12 n2 c-acp pns12 vvb;
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Nec enim, quicquid honestum est, legibus praecipitur, for this Justice and Honesty binds us to that which no Law exacts;Nec enim, quicquid Honesty est, legibus praecipitur, for this justice and Honesty binds us to that which no Law exacts;
fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, p-acp d n1 cc n1 vvz pno12 p-acp d r-crq dx n1 vvz;
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for Law-givers are not Diviners or Prophets, and they see little more then what is passed by them already,
for Lawgivers Are not Diviners or prophets, and they see little more then what is passed by them already,
p-acp n2 vbr xx n2 cc n2, cc pns32 vvb av-j av-dc cs r-crq vbz vvn p-acp pno32 av,
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or now before their eyes, or which Probability hath brought so neere, that they even see it,
or now before their eyes, or which Probability hath brought so near, that they even see it,
cc av p-acp po32 n2, cc r-crq n1 vhz vvn av av-j, cst pns32 av vvb pn31,
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as a thing, which, if not prevented, will certainly come to passe.
as a thing, which, if not prevented, will Certainly come to pass.
c-acp dt n1, r-crq, cs xx vvn, vmb av-j vvi pc-acp vvi.
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They have not the knowledge of all that is possible, nor of all things that are under the differences of times past, present, and to come;
They have not the knowledge of all that is possible, nor of all things that Are under the differences of times passed, present, and to come;
pns32 vhb xx dt n1 pp-f d cst vbz j, ccx pp-f d n2 cst vbr p-acp dt n2 pp-f n2 vvn, j, cc pc-acp vvi;
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nor can they fathome the depth, and deceitfulnesse of their own hearts, much leste of the hearts of other men, which are fruitfull in evil,
nor can they fathom the depth, and deceitfulness of their own hearts, much lest of the hearts of other men, which Are fruitful in evil,
ccx vmb pns32 n1 dt n1, cc n1 pp-f po32 d n2, av-d ds pp-f dt n2 pp-f j-jn n2, r-crq vbr j p-acp n-jn,
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and every day find out new inventions, and multiply them every day:
and every day find out new Inventions, and multiply them every day:
cc d n1 vvi av j n2, cc vvb pno32 d n1:
(34) sermon (DIV2)
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For as Saint Austin spake of the Lawyers of his time, Nulla Causa sine causa, There was not a Cause brought to them, which they could not so handle,
For as Saint Austin spoke of the Lawyers of his time, Nulla Causa sine causa, There was not a Cause brought to them, which they could not so handle,
c-acp c-acp n1 np1 vvd pp-f dt n2 pp-f po31 n1, fw-la fw-la fw-la fw-la, a-acp vbds xx dt n1 vvn p-acp pno32, r-crq pns32 vmd xx av vvi,
(34) sermon (DIV2)
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as that it should multiply in their hands, and beget as many as they pleased;
as that it should multiply in their hands, and beget as many as they pleased;
c-acp cst pn31 vmd vvi p-acp po32 n2, cc vvi p-acp d c-acp pns32 vvd;
(34) sermon (DIV2)
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so there is no fraudulent act, which is not a step to another, and that to a third,
so there is no fraudulent act, which is not a step to Another, and that to a third,
av a-acp vbz dx j n1, r-crq vbz xx dt n1 p-acp j-jn, cc cst p-acp dt ord,
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and that is now a teeming, ready to bring forth more; Depunge ubi sistam; Injustice hath the same subsistence and measures with our Covetousnesse and Lust,
and that is now a teeming, ready to bring forth more; Expunge ubi sistam; Injustice hath the same subsistence and measures with our Covetousness and Lust,
cc d vbz av dt j-vvg, j pc-acp vvi av av-dc; vvb fw-la fw-la; n1 vhz dt d n1 cc n2 p-acp po12 n1 cc n1,
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and that NONLATINALPHABET, knows neither bounds nor end;
and that, knows neither bounds nor end;
cc d, vvz dx n2 ccx n1;
(34) sermon (DIV2)
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So that those Lawes by which Humane Societies are managed and upheld, are rather occasioned by that which is past,
So that those Laws by which Humane Societies Are managed and upheld, Are rather occasioned by that which is past,
av cst d n2 p-acp r-crq j n2 vbr vvn cc vvn, vbr av-c vvn p-acp d r-crq vbz j,
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then that which is to come;
then that which is to come;
av cst r-crq vbz pc-acp vvi;
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and they that make them take their aim by their eye, and some sensible inconvenience, which is either visible in it self,
and they that make them take their aim by their eye, and Some sensible inconvenience, which is either visible in it self,
cc pns32 cst vvb pno32 vvi po32 n1 p-acp po32 n1, cc d j n1, r-crq vbz d j p-acp pn31 n1,
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or in that which may cause it, but cannot provide against that which is removed so far,
or in that which may cause it, but cannot provide against that which is removed so Far,
cc p-acp d r-crq vmb vvi pn31, cc-acp vmbx vvi p-acp d r-crq vbz vvn av av-j,
(34) sermon (DIV2)
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14006
as that neither the eye, nor thoaght, neither wisdome, nor suspicion can reach it, but is to them as if it would never be;
as that neither the eye, nor thoaght, neither Wisdom, nor suspicion can reach it, but is to them as if it would never be;
c-acp cst dx dt n1, ccx vvn, dx n1, ccx n1 vmb vvi pn31, cc-acp vbz p-acp pno32 c-acp cs pn31 vmd av-x vbi;
(34) sermon (DIV2)
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in that darknesse and obscurity, which it was before they were born.
in that darkness and obscurity, which it was before they were born.
p-acp d n1 cc n1, r-crq pn31 vbds c-acp pns32 vbdr vvn.
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And therefore the rule of those duties which we owe one to anothyer, is of a larger extent then that of the Law, Angusta est innocentia ad legem probum esse, saith the Philosopher, that honesty is but of a narrow compasse which measures it self out by that rule,
And Therefore the Rule of those duties which we owe one to anothyer, is of a larger extent then that of the Law, Augusta est Innocence ad legem probum esse, Says the Philosopher, that honesty is but of a narrow compass which measures it self out by that Rule,
cc av dt n1 pp-f d n2 r-crq pns12 vvb pi p-acp jc-jn, vbz pp-f dt jc n1 cs d pp-f dt n1, np1 fw-la fw-la fw-la fw-la fw-la fw-la, vvz dt n1, cst n1 vbz p-acp pp-f dt j n1 r-crq vvz pn31 n1 av p-acp d n1,
(34) sermon (DIV2)
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and makes that its Non ultra. Piety constrains us to do many things, where the Law leaves us free;
and makes that its Non ultra. Piety constrains us to do many things, where the Law leaves us free;
cc vvz d po31 fw-fr fw-la. n1 vvz pno12 pc-acp vdi d n2, c-crq dt n1 vvz pno12 j;
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what Law did force that pious Daughter to suckle her old Father in prison, and nourish him with the milk from her own breasts? or Antonine the Emperour to lead his aged Father-in-law,
what Law did force that pious Daughter to suckle her old Father in prison, and nourish him with the milk from her own breasts? or Antonine the Emperor to led his aged Father-in-law,
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(34) sermon (DIV2)
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and ease and support him with his hand? Againe Humanity binds us, where the Law is silent;
and ease and support him with his hand? Again Humanity binds us, where the Law is silent;
cc vvi cc vvi pno31 p-acp po31 n1? av n1 vvz pno12, c-crq dt n1 vbz j;
(34) sermon (DIV2)
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14013
for where was it enacted, that we should not open the letters no not of our enemies? yet Julius Caesar burnt those which he found in their tents, whom he had conquered;
for where was it enacted, that we should not open the letters no not of our enemies? yet Julius Caesar burned those which he found in their tents, whom he had conquered;
c-acp q-crq vbds pn31 vvn, cst pns12 vmd xx vvi dt n2 dx xx pp-f po12 n2? av np1 np1 vvd d r-crq pns31 vvd p-acp po32 n2, ro-crq pns31 vhd vvn;
(34) sermon (DIV2)
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14014
and the Athenians and Pompey did the like. Liberality hath no Law, and yet it is a debt.
and the Athenians and Pompey did the like. Liberality hath no Law, and yet it is a debt.
cc dt np1 cc np1 vdd dt av-j. n1 vhz dx n1, cc av pn31 vbz dt n1.
(34) sermon (DIV2)
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14015
No law enjoynes me to keep my promise and make good my faith, and yet my promise binds me as firmly, No law enjoins me to keep my promise and make good my faith, and yet my promise binds me as firmly,
av-dx n1 vvz pno11 pc-acp vvi po11 n1 cc vvi j po11 n1, cc av po11 n1 vvz pno11 a-acp av-j,
(34) sermon (DIV2)
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and should be as sacred as an oath. All these are extra publicas tabulas, and are not to be found in our statutebooks;
and should be as sacred as an oath. All these Are extra publicas tabulas, and Are not to be found in our statutebooks;
cc vmd vbi a-acp j c-acp dt n1. av-d d vbr fw-la fw-la fw-la, cc vbr xx pc-acp vbi vvn p-acp po12 n2;
(34) sermon (DIV2)
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14017
and he that confines his studies and endeavours to these; he that hath no other compasse to steere by in the course of his life,
and he that confines his studies and endeavours to these; he that hath no other compass to steer by in the course of his life,
cc pns31 cst vvz po31 n2 cc n2 p-acp d; pns31 cst vhz dx j-jn n1 pc-acp vvi p-acp p-acp dt n1 pp-f po31 n1,
(34) sermon (DIV2)
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14018
then that which he there finds written, cannot take this honour to himself, this Honorable title of a Just and Honest man. For how many inventions and wiles have men found out to act iniquity,
then that which he there finds written, cannot take this honour to himself, this Honourable title of a Just and Honest man. For how many Inventions and wiles have men found out to act iniquity,
av cst r-crq pns31 a-acp vvz vvn, vmbx vvi d n1 p-acp px31, d j n1 pp-f dt j cc j n1. c-acp c-crq d n2 cc n2 vhb n2 vvn av pc-acp vvi n1,
(34) sermon (DIV2)
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14019
as by a Law? to drive the proprietary out of his possessions, before the Sun and the people,
as by a Law? to drive the proprietary out of his possessions, before the Sun and the people,
c-acp p-acp dt n1? pc-acp vvi dt n1 av pp-f po31 n2, p-acp dt n1 cc dt n1,
(34) sermon (DIV2)
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14020
and then wipe their mouthes, and proclaim it as Just to all the world? How many Eat no other Bread but that which is kneaded by craft and oppression,
and then wipe their mouths, and proclaim it as Just to all the world? How many Eat no other Bred but that which is kneaded by craft and oppression,
cc av vvb po32 n2, cc vvi pn31 p-acp j p-acp d dt n1? c-crq d vvb dx j-jn n1 cc-acp cst r-crq vbz vvn p-acp n1 cc n1,
(34) sermon (DIV2)
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14021
and sometimes with blood, and yet count it as Manna, sent down from Heaven? How short is the hand of the Law to reach these? Nay how doth the Law it self many times enable them to invade the Territories of others,
and sometime with blood, and yet count it as Manna, sent down from Heaven? How short is the hand of the Law to reach these? Nay how does the Law it self many times enable them to invade the Territories of Others,
cc av p-acp n1, cc av vvb pn31 p-acp n1, vvn a-acp p-acp n1? q-crq j vbz dt n1 pp-f dt n1 pc-acp vvi d? uh-x q-crq vdz dt n1 pn31 n1 d n2 vvi pno32 pc-acp vvi dt n2 pp-f n2-jn,
(34) sermon (DIV2)
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14022
and to riot it at pleasure? How is it made their musick, by which they dance in other mens blood? Justice, or common Honesty, is but one word,
and to riot it At pleasure? How is it made their music, by which they dance in other men's blood? justice, or Common Honesty, is but one word,
cc p-acp n1 pn31 p-acp n1? q-crq vbz pn31 j po32 n1, p-acp r-crq pns32 vvb p-acp j-jn ng2 n1? n1, cc j n1, vbz cc-acp crd n1,
(34) sermon (DIV2)
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14023
but of a larger compasse then Ambition and Covetousnesse are willing to walk in. In a word;
but of a larger compass then Ambition and Covetousness Are willing to walk in. In a word;
cc-acp pp-f dt jc n1 cs n1 cc n1 vbr j pc-acp vvi p-acp. p-acp dt n1;
(34) sermon (DIV2)
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I tmay not be just and Honest, and yet there may be no Law to punish it, or no man that dare reprehend it, saith •ully. Take not up that which thou laidst not down;
I tmay not be just and Honest, and yet there may be no Law to Punish it, or no man that Dare reprehend it, Says •ully. Take not up that which thou laidst not down;
pns11 pn31|vmb xx vbi j cc j, cc av pc-acp vmb vbi dx n1 pc-acp vvi pn31, cc dx n1 cst vvb vvi pn31, vvz av-j. vvb xx p-acp d r-crq pns21 vvd2 xx a-acp;
(34) sermon (DIV2)
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14025
count that which thou findest in the way, but as a pledge to be returned upon demand, said the Stagarites.count that which thou Findest in the Way, but as a pledge to be returned upon demand, said the Stagarites.
vvb d r-crq pns21 vv2 p-acp dt n1, cc-acp c-acp dt n1 pc-acp vbi vvn p-acp n1, vvd dt np2.
(34) sermon (DIV2)
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14026
If thou sell a thing, declare the fault of it; If thou underbuy a thing, upon the discovery, pay the full price. If thou fell a thing, declare the fault of it; If thou underbuy a thing, upon the discovery, pay the full price.
cs pns21 vvb dt n1, vvb dt n1 pp-f pn31; cs pns21 vvb dt n1, p-acp dt n1, vvb dt j n1.
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842
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14027
These no Humane Law, but Justice and Honesty, and the Law of nature requires.
These no Humane Law, but justice and Honesty, and the Law of nature requires.
d dx j n1, cc-acp n1 cc n1, cc dt n1 pp-f n1 vvz.
(34) sermon (DIV2)
842
Page 531
14028
To collect and draw out a catologue of all those irregularities in Behaviour which will not consist with Justice and Honesty,
To collect and draw out a catalogue of all those irregularities in Behaviour which will not consist with justice and Honesty,
p-acp vvi cc vvi av dt n1 pp-f d d n2 p-acp n1 r-crq vmb xx vvi p-acp n1 cc n1,
(34) sermon (DIV2)
842
Page 531
14029
as it is a thing not necessary to be done, so is it impossible to do it:
as it is a thing not necessary to be done, so is it impossible to do it:
c-acp pn31 vbz dt n1 xx j pc-acp vbi vdn, av vbz pn31 j pc-acp vdi pn31:
(34) sermon (DIV2)
842
Page 531
14030
for as day unto day teacheth the knowledge of that which is good, so day unto day,for as day unto day Teaches the knowledge of that which is good, so day unto day,
p-acp p-acp n1 p-acp n1 vvz dt n1 pp-f d r-crq vbz j, av n1 p-acp n1,
(34) sermon (DIV2)
842
Page 531
14031
and hour unto hour teacheth the knowledge of that which is evil, and it is not easie to open those Mysteries of iniquity.
and hour unto hour Teaches the knowledge of that which is evil, and it is not easy to open those Mysteres of iniquity.
cc n1 p-acp n1 vvz dt n1 pp-f d r-crq vbz j-jn, cc pn31 vbz xx j pc-acp vvi d n2 pp-f n1.
(34) sermon (DIV2)
842
Page 531
14032
The mind of man, when it is corrupted, is restlesse in finding out new, and untroden paths which may lead to its desired end,
The mind of man, when it is corrupted, is restless in finding out new, and untrodden paths which may led to its desired end,
dt n1 pp-f n1, c-crq pn31 vbz vvn, vbz j p-acp vvg av j, cc j n2 r-crq vmb vvi p-acp po31 j-vvn n1,
(34) sermon (DIV2)
842
Page 531
14033
and is wheel'd about from one falshood to another, begets a second lye to defend the first,
and is wheeled about from one falsehood to Another, begets a second lie to defend the First,
cc vbz vvd a-acp p-acp crd n1 p-acp j-jn, vvz dt ord n1 pc-acp vvi dt ord,
(34) sermon (DIV2)
842
Page 531
14034
and draws in cheat upon cheat, that it may have at least the shadow of Justice and Honesty to vaile and obscure it;
and draws in cheat upon cheat, that it may have At least the shadow of justice and Honesty to veil and Obscure it;
cc vvz p-acp n1 p-acp n1, cst pn31 vmb vhi p-acp ds dt n1 pp-f n1 cc n1 p-acp n1 cc vvi pn31;
(34) sermon (DIV2)
842
Page 531
14035
and so long he is an Honest man that is not a detected knave, as he is counted a good Lawyer, who can find out something in fraudem legis, some hansome colour or fetch to delude the Law.
and so long he is an Honest man that is not a detected knave, as he is counted a good Lawyer, who can find out something in fraudem Legis, Some handsome colour or fetch to delude the Law.
cc av av-j pns31 vbz dt j n1 cst vbz xx av vvn n1, c-acp pns31 vbz vvn dt j n1, r-crq vmb vvi av pi p-acp fw-la fw-la, d j n1 cc vvb pc-acp vvi dt n1.
(34) sermon (DIV2)
842
Page 531
14036
He that hath the sentence on his side, is Just, and he that is fallen from his cause, is fallen from the truth;
He that hath the sentence on his side, is Just, and he that is fallen from his cause, is fallen from the truth;
pns31 cst vhz dt n1 p-acp po31 n1, vbz j, cc pns31 cst vbz vvn p-acp po31 n1, vbz vvn p-acp dt n1;
(34) sermon (DIV2)
842
Page 531
14037
and so honesty is bound up in the verdict of the Jury, and twelve perjured men may make an oppressor honest, when they please.
and so honesty is bound up in the verdict of the Jury, and twelve perjured men may make an oppressor honest, when they please.
cc av n1 vbz vvn a-acp p-acp dt n1 pp-f dt n1, cc crd j-vvn n2 vmb vvi dt n1 j, c-crq pns32 vvb.
(34) sermon (DIV2)
842
Page 531
14038
We will not therefore go in Hue and Cry after every theef, nor follow the deceitfull person in those rounds, in those windings and turnings which he makes;
We will not Therefore go in Hue and Cry After every thief, nor follow the deceitful person in those rounds, in those windings and turnings which he makes;
pns12 vmb xx av vvi p-acp n1 cc vvb p-acp d n1, ccx vvb dt j n1 p-acp d n2, p-acp d n2-vvg cc n2-vvg r-crq pns31 vvz;
(34) sermon (DIV2)
843
Page 532
14039
and I can truly say, non multùm incola fuit anima mea, I have been but a stranger and sojourner in these tents of Mesech, and have not so much conversed in these waies of thrift,
and I can truly say, non multùm Inhabitant fuit anima mea, I have been but a stranger and sojourner in these tents of Mesech, and have not so much conversed in these ways of thrift,
cc pns11 vmb av-j vvi, fw-fr fw-la n1 fw-la fw-la fw-la, pns11 vhb vbn p-acp dt n1 cc n1 p-acp d n2 pp-f vvb, cc vhb xx av av-d vvn p-acp d n2 pp-f n1,
(34) sermon (DIV2)
843
Page 532
14040
and arts of living, as to read a lecture upon them, and discover the Method and course of them.
and arts of living, as to read a lecture upon them, and discover the Method and course of them.
cc n2 pp-f vvg, c-acp pc-acp vvi dt n1 p-acp pno32, cc vvi dt n1 cc n1 pp-f pno32.
(34) sermon (DIV2)
843
Page 532
14041
It may so fall out, and doth too often, that they who are the best artists in these, are the worst of men;
It may so fallen out, and does too often, that they who Are the best artists in these, Are the worst of men;
pn31 vmb av vvi av, cc vdz av av, cst pns32 r-crq vbr dt js n2 p-acp d, vbr dt js pp-f n2;
(34) sermon (DIV2)
843
Page 532
14042
For the wisdome of this world is not like that in Aristotle, which rests in it self,
For the Wisdom of this world is not like that in Aristotle, which rests in it self,
c-acp dt n1 pp-f d n1 vbz xx j cst p-acp np1, r-crq vvz p-acp pn31 n1,
(34) sermon (DIV2)
843
Page 532
14043
and never seeks an other end, but in this the theory and the practice goe hand in hand, and advance one another:
and never seeks an other end, but in this the theory and the practice go hand in hand, and advance one Another:
cc av-x vvz dt j-jn n1, cc-acp p-acp d dt n1 cc dt n1 vvb n1 p-acp n1, cc vvi pi j-jn:
(34) sermon (DIV2)
843
Page 532
14044
nor do we make use of it onely to preserve and defend our selves, but we let it out to disquiet and diminish others;
nor do we make use of it only to preserve and defend our selves, but we let it out to disquiet and diminish Others;
ccx vdb pns12 vvb n1 pp-f pn31 av-j pc-acp vvi cc vvi po12 n2, cc-acp pns12 vvb pn31 av pc-acp vvi cc vvi n2-jn;
(34) sermon (DIV2)
843
Page 532
14045
and they that tread these hidden and indirect wayes, though they hide themselves from others, yet seldome do they so far deceive themselves, as not to know they walk deceitfully:
and they that tread these hidden and indirect ways, though they hide themselves from Others, yet seldom do they so Far deceive themselves, as not to know they walk deceitfully:
cc pns32 cst vvb d vvn cc j n2, cs pns32 vvb px32 p-acp n2-jn, av av vdb pns32 av av-j vvi px32, c-acp xx pc-acp vvi pns32 vvb av-j:
(34) sermon (DIV2)
843
Page 532
14046
for they check, and comfort themselves at once;
for they check, and Comfort themselves At once;
c-acp pns32 vvb, cc vvi px32 p-acp a-acp;
(34) sermon (DIV2)
843
Page 532
14047
they know they do not justly, and yet this thought sets them forward in their course,
they know they do not justly, and yet this Thought sets them forward in their course,
pns32 vvb pns32 vdb xx av-j, cc av d n1 vvz pno32 av-j p-acp po32 n1,
(34) sermon (DIV2)
843
Page 532
14049
and so the light which they see is somewhat offensive, but the love of gain is both a provocative, and a cordiall.
and so the Light which they see is somewhat offensive, but the love of gain is both a provocative, and a cordial.
cc av dt n1 r-crq pns32 vvb vbz av j, cc-acp dt n1 pp-f n1 vbz d dt j, cc dt j.
(34) sermon (DIV2)
843
Page 532
14050
We will therefore bring Justice to the line, and Righteousnesse to the plummet, and have recourse to the Law and the Prophets;
We will Therefore bring justice to the line, and Righteousness to the plummet, and have recourse to the Law and the prophets;
pns12 vmb av vvi n1 p-acp dt n1, cc n1 p-acp dt n1, cc vhb n1 p-acp dt n1 cc dt n2;
(34) sermon (DIV2)
844
Page 532
14051
not stand gazing upon the practice of the world, and actions of men, but look upon the rule, by which a diligent eye may easily discover all particular swervings and deviations,
not stand gazing upon the practice of the world, and actions of men, but look upon the Rule, by which a diligent eye may Easily discover all particular swervings and deviations,
xx vvb vvg p-acp dt n1 pp-f dt n1, cc n2 pp-f n2, cc-acp vvb p-acp dt n1, p-acp r-crq dt j n1 vmb av-j vvi d j n2-vvg cc n2,
(34) sermon (DIV2)
844
Page 532
14052
though they be as many as the Atomes before the Sun:
though they be as many as the Atoms before the Sun:
cs pns32 vbb p-acp d c-acp dt n2 p-acp dt n1:
(34) sermon (DIV2)
844
Page 532
14053
For as Seneca well, Difficile est animam suam effugere, It is a hard matter for a man to fly from himself,
For as Senecca well, Difficile est animam suam effugere, It is a hard matter for a man to fly from himself,
c-acp c-acp np1 av, fw-la fw-la fw-la fw-la fw-la, pn31 vbz dt j n1 p-acp dt n1 pc-acp vvi p-acp px31,
(34) sermon (DIV2)
844
Page 532
14054
or to divest himself of those principles with which he was born, or so to fling them from him,
or to divest himself of those principles with which he was born, or so to fling them from him,
cc pc-acp vvi px31 pp-f d n2 p-acp r-crq pns31 vbds vvn, cc av pc-acp vvi pno32 p-acp pno31,
(34) sermon (DIV2)
844
Page 532
14055
as that they shall never return to restrain and curb him, or at least to molest him when his flesh and lusts are wanton,
as that they shall never return to restrain and curb him, or At least to molest him when his Flesh and Lustiest Are wanton,
c-acp cst pns32 vmb av-x vvi pc-acp vvi cc vvi pno31, cc p-acp ds pc-acp vvi pno31 c-crq po31 n1 cc n2 vbr j-jn,
(34) sermon (DIV2)
844
Page 532
14056
and unruly, and violent to break their bounds.
and unruly, and violent to break their bounds.
cc j, cc j pc-acp vvi po32 n2.
(34) sermon (DIV2)
844
Page 532
14057
And now, what doth the Lord require But to do justly? That is, but to do that, which first, the Law of nature requires;
And now, what does the Lord require But to do justly? That is, but to do that, which First, the Law of nature requires;
cc av, q-crq vdz dt n1 vvb cc-acp pc-acp vdi av-j? cst vbz, cc-acp pc-acp vdi d, r-crq ord, dt n1 pp-f n1 vvz;
(34) sermon (DIV2)
844
Page 532
14058
secondly, that which he at sundry times by holy men, and his Prophets hath taught,
secondly, that which he At sundry times by holy men, and his prophets hath taught,
ord, cst r-crq pns31 p-acp j n2 p-acp j n2, cc po31 n2 vhz vvn,
(34) sermon (DIV2)
844
Page 532
14059
and in the last daies hath urged and improved by his Son Christ Jesus, the Prince of Peace and righteousnesse.
and in the last days hath urged and improved by his Son christ jesus, the Prince of Peace and righteousness.
cc p-acp dt ord n2 vhz vvn cc vvn p-acp po31 n1 np1 np1, dt n1 pp-f n1 cc n1.
(34) sermon (DIV2)
844
Page 532
14060
So that Justice doth raise it self upon these two pillars, Nature and Religion, which are like the two pillars in the porch of the Temple, 1 Kings 7.20.
So that justice does raise it self upon these two pillars, Nature and Religion, which Are like the two pillars in the porch of the Temple, 1 Kings 7.20.
av d n1 vdz vvi pn31 n1 p-acp d crd n2, n1 cc n1, r-crq vbr av-j dt crd n2 p-acp dt n1 pp-f dt n1, crd n2 crd.
(34) sermon (DIV2)
844
Page 532
14061
Jachin and Boaz, and do strengthen and establish Justice, as that doth the pillars of the earth,Jachin and Boaz, and do strengthen and establish justice, as that does the pillars of the earth,
np1 cc np1, cc vdb vvi cc vvi n1, c-acp cst vdz dt n2 pp-f dt n1,
(34) sermon (DIV2)
844
Page 532
14062
or as the legs of the bridegroome in the Canticles 5.15. which were as pillars of marble set upon sockets of pure gold:
or as the legs of the bridegroom in the Canticles 5.15. which were as pillars of Marble Set upon sockets of pure gold:
cc p-acp dt n2 pp-f dt n1 p-acp dt n2 crd. r-crq vbdr c-acp n2 pp-f n1 vvn p-acp n2 pp-f j n1:
(34) sermon (DIV2)
844
Page 532
14063
for the wisdome and strength of Christ and Christianity consists in the adorning and improving of Nature,
for the Wisdom and strength of christ and Christianity consists in the adorning and improving of Nature,
p-acp dt n1 cc n1 pp-f np1 cc np1 vvz p-acp dt vvg cc vvg pp-f n1,
(34) sermon (DIV2)
844
Page 532
14064
and settling a true and perfect Religion, and the sockets, the bases are of pure gold, Basis aurea timor plenus disciplinae, saith Ambrose, the golden Basis which upholds all, is a well disciplined fear, by which we walk with circumspection,
and settling a true and perfect Religion, and the sockets, the bases Are of pure gold, Basis Aurea timor plenus Discipline, Says Ambrose, the golden Basis which upholds all, is a well disciplined Fear, by which we walk with circumspection,
cc vvg dt j cc j n1, cc dt n2, dt n2 vbr pp-f j n1, n1 fw-la fw-la fw-la fw-la, vvz np1, dt j n1 r-crq vvz d, vbz dt av vvn n1, p-acp r-crq pns12 vvb p-acp n1,
(34) sermon (DIV2)
844
Page 533
14065
and carefully observe the Law of nature, and the Law of Christ;
and carefully observe the Law of nature, and the Law of christ;
cc av-j vvi dt n1 pp-f n1, cc dt n1 pp-f np1;
(34) sermon (DIV2)
844
Page 533
14066
and by the Law of nature, and the brighter and clearer light of Scripture, so steere our course, that we dash not against thosedangerous rocks of deceit and violence, of oppression and wrong, that we may not spem nostram alienis miseriis inaugurare, not increase our selves by diminishing others;
and by the Law of nature, and the Brighter and clearer Light of Scripture, so steer our course, that we dash not against thosedangerous Rocks of deceit and violence, of oppression and wrong, that we may not spem nostram alienis miseriis inaugurare, not increase our selves by diminishing Others;
cc p-acp dt n1 pp-f n1, cc dt jc cc jc n1 pp-f n1, av vvb po12 n1, cst pns12 vvb xx p-acp j n2 pp-f n1 cc n1, pp-f n1 cc n-jn, cst pns12 vmb xx fw-la fw-la fw-la fw-la fw-la, xx vvi po12 n2 p-acp vvg n2-jn;
(34) sermon (DIV2)
844
Page 533
14120
And when Mans justice to man faileth, there Gods vengeance is ready to make a supply:
And when men Justice to man Faileth, there God's vengeance is ready to make a supply:
cc c-crq ng1 n1 p-acp n1 vvz, a-acp npg1 n1 vbz j pc-acp vvi dt n1:
(34) sermon (DIV2)
846
Page 535
14067
not rise by another mans ruine; not be enriched by another mans losse; not begin and inaugurate, and crown our hopes and desires with other mens miseries;
not rise by Another men ruin; not be enriched by Another men loss; not begin and inaugurate, and crown our hope's and Desires with other men's misery's;
xx vvb p-acp j-jn ng1 n1; xx vbi vvn p-acp j-jn ng1 n1; xx vvb cc j, cc vvb po12 n2 cc vvz p-acp j-jn ng2 n2;
(34) sermon (DIV2)
844
Page 533
14068
nor bath our selves with delight in the teares of the widow and the fatherlesse;
nor both our selves with delight in the tears of the widow and the fatherless;
ccx vvi po12 n2 p-acp n1 p-acp dt n2 pp-f dt n1 cc dt j;
(34) sermon (DIV2)
844
Page 533
14069
but rather suffer wrong then do it, rather lose out coat, then take away our brothers;
but rather suffer wrong then do it, rather loose out coat, then take away our Brother's;
cc-acp av-c vvb j-jn av vdb pn31, av-c vvb av n1, av vvb av po12 n2;
(34) sermon (DIV2)
844
Page 533
14070
vitamque impendere vero, rather lose that we have, and life it self, then our honesty; and so by being Men, and by being Christians, ful fill all right eousnesse.vitamque impendere vero, rather loose that we have, and life it self, then our honesty; and so by being Men, and by being Christians, full fill all right eousnesse.
fw-la fw-la fw-la, av-c vvi cst pns12 vhb, cc n1 pn31 n1, cs po12 n1; cc av p-acp vbg n2, cc p-acp vbg np1, av-j vvb d j-jn n1.
(34) sermon (DIV2)
844
Page 533
14071
And first, Nature it selfe hath hewn and squared all Mankind as it were out of the same Quarry and Rock;
And First, Nature it self hath hewn and squared all Mankind as it were out of the same Quarry and Rock;
cc ord, n1 pn31 n1 vhz vvn cc vvn d n1 c-acp pn31 vbdr av pp-f dt d n1 cc n1;
(34) sermon (DIV2)
845
Page 533
14072
hath built them up out of the same Materials, into a Body and Society, into a City compact within it self:
hath built them up out of the same Materials, into a Body and Society, into a city compact within it self:
vhz vvn pno32 a-acp av pp-f dt d n2-jn, p-acp dt n1 cc n1, p-acp dt n1 vvn p-acp pn31 n1:
(34) sermon (DIV2)
845
Page 533
14073
For the whole world is but as one City, and all the men therein, in respect of mutuall offices of love, are but of one Corporation. Respicite zur. Es. 5.1. Look unto the rock out of which you were hewen, and the hole of the pit where you were digged:
For the Whole world is but as one city, and all the men therein, in respect of mutual Offices of love, Are but of one Corporation. Respit zur. Es. 5.1. Look unto the rock out of which you were hewn, and the hold of the pit where you were dug:
c-acp dt j-jn n1 vbz cc-acp c-acp crd n1, cc d dt n2 av, p-acp n1 pp-f j n2 pp-f n1, vbr cc-acp pp-f crd n1. fw-la n-jn. np1 crd. vvb p-acp dt n1 av pp-f r-crq pn22 vbdr vvn, cc dt n1 pp-f dt n1 c-crq pn22 vbdr vvn:
(34) sermon (DIV2)
845
Page 533
14074
Look unto the common seed-plot, out of which you were all extracted, and there you shall discover that neer Relation and Fraternity, that makes every man a Neighbour, a Brother to Every man:
Look unto the Common seed-plot, out of which you were all extracted, and there you shall discover that near Relation and Fraternity, that makes every man a Neighbour, a Brother to Every man:
vvb p-acp dt j n1, av pp-f r-crq pn22 vbdr d vvn, cc a-acp pn22 vmb vvi cst av-j n1 cc n1, cst vvz d n1 dt n1, dt n1 p-acp d n1:
(34) sermon (DIV2)
845
Page 533
14075
how they are not onely together Children of Corruption, and kin to the worm and Rottennesse,
how they Are not only together Children of Corruption, and kin to the worm and Rottenness,
c-crq pns32 vbr xx av-j av n2 pp-f n1, cc n1 p-acp dt n1 cc n1,
(34) sermon (DIV2)
845
Page 533
14076
but the same workmanship of an immortall hand and an illimited power;
but the same workmanship of an immortal hand and an illimited power;
cc-acp dt d n1 pp-f dt j n1 cc dt j n1;
(34) sermon (DIV2)
845
Page 533
14077
the Brethren of one Bather who hath built them up in his image, and according to his likenesse, which though it may be more resplendent, more improved in one then in another,
the Brothers of one Bather who hath built them up in his image, and according to his likeness, which though it may be more resplendent, more improved in one then in Another,
dt n2 pp-f crd n1 r-crq vhz vvn pno32 a-acp p-acp po31 n1, cc vvg p-acp po31 n1, r-crq cs pn31 vmb vbi av-dc j, av-dc vvn p-acp pi av p-acp j-jn,
(34) sermon (DIV2)
845
Page 533
14078
yet it is that impression which is made and stampt on all.
yet it is that impression which is made and stamped on all.
av pn31 vbz cst n1 r-crq vbz vvn cc vvn p-acp d.
(34) sermon (DIV2)
845
Page 533
14079
From the same rock are hewed out the weak and feeble man, and Ish the man of strength, who hath milk in his breasts, and marrow in his bones;
From the same rock Are hewed out the weak and feeble man, and Ish the man of strength, who hath milk in his breasts, and marrow in his bones;
p-acp dt d n1 vbr vvn av dt j cc j n1, cc np1 dt n1 pp-f n1, r-crq vhz n1 p-acp po31 n2, cc n1 p-acp po31 n2;
(34) sermon (DIV2)
845
Page 533
14080
From the same hand is that face we turne away from, and that face we so much gaze on;
From the same hand is that face we turn away from, and that face we so much gaze on;
p-acp dt d n1 vbz d n1 pns12 vvb av p-acp, cc d n1 pns12 av av-d vvi p-acp;
(34) sermon (DIV2)
845
Page 533
14081
the scribe and the Idiot, the narrow understanding that receives little, and the active and piercing wit, which runs to and fro the earth;
the scribe and the Idiot, the narrow understanding that receives little, and the active and piercing wit, which runs to and from the earth;
dt n1 cc dt n1, dt j n1 cst vvz j, cc dt j cc j-vvg n1, r-crq vvz p-acp cc p-acp dt n1;
(34) sermon (DIV2)
845
Page 533
14082
that plain simple man that hath no ends, and the subtile Politician, who multiplies his every day, and can compasse them all.
that plain simple man that hath no ends, and the subtle Politician, who multiplies his every day, and can compass them all.
cst j j n1 cst vhz dx n2, cc dt j n1, r-crq vvz po31 d n1, cc vmb vvi pno32 d.
(34) sermon (DIV2)
845
Page 533
14083
Of the same extraction are the purple Gallant, and the Russet Pilgrime; and he that made them casts an equall eye on them all,
Of the same extraction Are the purple Gallant, and the Russet Pilgrim; and he that made them Cast an equal eye on them all,
pp-f dt d n1 vbr dt j-jn j-jn, cc dt j-jn n1; cc pns31 cst vvd pno32 vvz dt j-jn n1 p-acp pno32 d,
(34) sermon (DIV2)
845
Page 533
14084
and binds every hand from violence, and every heart from forging deceit; makes every man a guard and protection to every man;
and binds every hand from violence, and every heart from forging deceit; makes every man a guard and protection to every man;
cc vvz d n1 p-acp n1, cc d n1 p-acp vvg n1; vvz d n1 dt n1 cc n1 p-acp d n1;
(34) sermon (DIV2)
845
Page 533
14085
gives every man a guard and conduct for himself and others;
gives every man a guard and conduct for himself and Others;
vvz d n1 dt n1 cc vvi p-acp px31 cc n2-jn;
(34) sermon (DIV2)
845
Page 533
14086
and to every man the word is given, touch not another, and do him no harm. Thus hath he fenced us in and taken care, that the strong man bind not the weak;
and to every man the word is given, touch not Another, and do him no harm. Thus hath he fenced us in and taken care, that the strong man bind not the weak;
cc p-acp d n1 dt n1 vbz vvn, vvb xx j-jn, cc vdb pno31 dx n1. av vhz pns31 vvn pno12 p-acp cc j-vvn n1, cst dt j n1 vvb xx dt j;
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that the scribe over-reach not the Ideot; that the Politician supplant not the innocent; that the experienced man defraud not the ignorant;
that the scribe overreach not the Idiot; that the Politician supplant not the innocent; that the experienced man defraud not the ignorant;
cst dt n1 vvi xx dt n1; cst dt n1 vvb xx dt j-jn; cst dt j-vvn n1 n1 xx dt j;
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but that every mans strength, and wit, and experience, and wisdome should be advantageous, and not hurtfull to others;
but that every men strength, and wit, and experience, and Wisdom should be advantageous, and not hurtful to Others;
cc-acp cst d ng1 n1, cc n1, cc n1, cc n1 vmd vbi j, cc xx j p-acp n2-jn;
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that so the weak man may be strong with another mans strength; and the ignorant man wise with anothers experience;
that so the weak man may be strong with Another men strength; and the ignorant man wise with another's experience;
cst av dt j n1 vmb vbi j p-acp j-jn ng1 n1; cc dt j n1 j p-acp ng1-jn n1;
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and the Ideot be secured by the wisdome of the Scribe.
and the Idiot be secured by the Wisdom of the Scribe.
cc dt n1 vbb vvn p-acp dt n1 pp-f dt vvi.
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For who hath made all these? have not I the Lord? and then if he made them,For who hath made all these? have not I the Lord? and then if he made them,
p-acp r-crq vhz vvn d d? vhb xx pns11 dt n1? cc av cs pns31 vvd pno32,
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and linkt them together in one common tye of nature, quis discernet? as the Apostle speaks, 1 Cor. 4.7. who shall divide and separate them? who shall divide the rich and the poore, that he should set him at his footstool and despise him? The strong from the weak, that he should beat him to the ground? The wise from the ignorant, that he should bassie and deceive him? Indeed sme distance, some difference, some precedency of one before the other may shew it self to an eye of flesh;
and linked them together in one Common tie of nature, quis discernet? as the Apostle speaks, 1 Cor. 4.7. who shall divide and separate them? who shall divide the rich and the poor, that he should Set him At his footstool and despise him? The strong from the weak, that he should beatrice him to the ground? The wise from the ignorant, that he should bassie and deceive him? Indeed sme distance, Some difference, Some precedency of one before the other may show it self to an eye of Flesh;
cc vvd pno32 av p-acp crd j n1 pp-f n1, fw-la fw-ge? p-acp dt n1 vvz, crd np1 crd. r-crq vmb vvi cc vvi pno32? r-crq vmb vvi dt j cc dt j, cst pns31 vmd vvi pno31 p-acp po31 n1 cc vvi pno31? dt j p-acp dt j, cst pns31 vmd vvi pno31 p-acp dt n1? dt j p-acp dt j, cst pns31 vmd n1 cc vvi pno31? np1 n1 n1, d n1, d n1 pp-f crd p-acp dt n-jn vmb vvi pn31 n1 p-acp dt n1 pp-f n1;
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but yet even an eye of flesh may see how to reunite and gather them together as on and the same in their Originall:
but yet even an eye of Flesh may see how to reunite and gather them together as on and the same in their Original:
cc-acp av j dt n1 pp-f n1 vmb vvi c-crq pc-acp vvi cc vvi pno32 av c-acp p-acp cc dt d p-acp po32 j-jn:
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Respicite zur, Look unto the rock, the vein out of which you were taken, and then what Moses spake to the Israelites when they strove together, may be spoken to all the men in the world, Sirs, you are brethren, why do you defraud,Respit zur, Look unto the rock, the vein out of which you were taken, and then what Moses spoke to the Israelites when they strove together, may be spoken to all the men in the world, Sirs, you Are brothers, why do you defraud,
fw-la n-jn, vvb p-acp dt n1, dt n1 av pp-f r-crq pn22 vbdr vvn, cc av q-crq np1 vvd p-acp dt np1 c-crq pns32 vvd av, vmb vbi vvn p-acp d dt n2 p-acp dt n1, n2, pn22 vbr n2, q-crq vdb pn22 n1,
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or use violence? why do you wrong one to another? Acts 7.26 But in the next place;
or use violence? why do you wrong one to Another? Acts 7.26 But in the next place;
cc vvi n1? q-crq vdb pn22 vvi pi p-acp j-jn? np1 crd p-acp p-acp dt ord n1;
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Besides this our common extraction, the God of Nature, who hath built us out of the same materialls, hath also imprinted those Principles, those Notions, those Inclinations in the heart of every man, which may be as so many Buttresses and supporters to uphold this frame,
Beside this our Common extraction, the God of Nature, who hath built us out of the same materials, hath also imprinted those Principles, those Notions, those Inclinations in the heart of every man, which may be as so many Buttresses and supporters to uphold this frame,
p-acp d po12 j n1, dt n1 pp-f n1, r-crq vhz vvn pno12 av pp-f dt d n2-jn, vhz av vvn d n2, d n2, d n2 p-acp dt n1 pp-f d n1, r-crq vmb vbi a-acp av d n2 cc n2 pc-acp vvi d n1,
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and to make us dwell together in all simplicity and innocency of coversation;
and to make us dwell together in all simplicity and innocency of Conversation;
cc pc-acp vvi pno12 vvi av p-acp d n1 cc n1 pp-f n1;
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not in envy and malice, in fraud and deceit, but with courtesie and affability, helping and supporting one another, which is that justice which God requires at our hands:
not in envy and malice, in fraud and deceit, but with courtesy and affability, helping and supporting one Another, which is that Justice which God requires At our hands:
xx p-acp n1 cc n1, p-acp n1 cc n1, cc-acp p-acp n1 cc n1, vvg cc vvg pi j-jn, r-crq vbz d n1 r-crq np1 vvz p-acp po12 n2:
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Nulla anima sine crimine, quia nulla sine Boni semine, saith Tertullian, No soul can plead Not guilty here,Nulla anima sine crimine, quia nulla sine Boni Seed, Says Tertullian, No soul can plead Not guilty Here,
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la j, vvz np1, dx n1 vmb vvi xx j av,
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because no soul is destitute of this seed of Goodnesse.
Because no soul is destitute of this seed of goodness.
c-acp dx n1 vbz j pp-f d n1 pp-f n1.
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he deters them from fraud and violence, by no other argument then this, That God is the avenger of such things, as if the Lye had been told,
he deters them from fraud and violence, by no other argument then this, That God is the avenger of such things, as if the Lie had been told,
pns31 n2 pno32 p-acp n1 cc n1, p-acp dx j-jn n1 cs d, cst np1 vbz dt n1 pp-f d n2, c-acp cs dt n1 vhd vbn vvn,
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and the Cheat put upon him.
and the Cheat put upon him.
cc dt n1 vvd p-acp pno31.
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And thus we see in Rom. 1. where Saint Paul makes up that catalogue of foul irregularities, he drags the unrighteous, the covetous, the malicious, the deceitfull, the inventors of evil things, the Covenant-breakers, to no other Tribunal then that of Nature,
And thus we see in Rom. 1. where Saint Paul makes up that catalogue of foul irregularities, he drags the unrighteous, the covetous, the malicious, the deceitful, the inventors of evil things, the Covenant-breakers, to no other Tribunal then that of Nature,
cc av pns12 vvb p-acp np1 crd n1 n1 np1 vvz a-acp d n1 pp-f j n2, pns31 vvz dt j-u, dt j, dt j, dt j, dt n2 pp-f j-jn n2, dt n2, p-acp dx j-jn n1 cs d pp-f n1,
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and condemns them by no other Law then that which we brought with us into the world.
and condemns them by no other Law then that which we brought with us into the world.
cc vvz pno32 p-acp dx j-jn n1 av cst r-crq pns12 vvd p-acp pno12 p-acp dt n1.
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Quaedam jura non scripta, sed omnibus scriptis certiora, saith the Orator. This Law is not written, and therefore is written to all; Quaedam jura non Scripta, sed omnibus Scriptis certiora, Says the Orator. This Law is not written, and Therefore is written to all;
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, vvz dt n1. d n1 vbz xx vvn, cc av vbz vvn p-acp d;
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and being connaturall to us, is more sure and infallible then those which are written in wood, or engraven in Brasse or Marble.
and being connatural to us, is more sure and infallible then those which Are written in wood, or engraven in Brass or Marble.
cc vbg j p-acp pno12, vbz av-dc j cc j cs d r-crq vbr vvn p-acp n1, cc vvn p-acp n1 cc n1.
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And one would think that it were as superfluous and needlesse to make any other Law to bind us to Justice and upright dealing one towards another,
And one would think that it were as superfluous and needless to make any other Law to bind us to justice and upright dealing one towards Another,
cc pi vmd vvi cst pn31 vbdr p-acp j cc j pc-acp vvi d j-jn n1 pc-acp vvi pno12 p-acp n1 cc av-j vvg pi p-acp n-jn,
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as to command children to love their parents, or parents to be indulgent to their children:
as to command children to love their Parents, or Parents to be indulgent to their children:
c-acp pc-acp vvi n2 pc-acp vvi po32 n2, cc n2 pc-acp vbi j p-acp po32 n2:
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For why should that be urged with that vehemency, to which mens naturall bend and inclination carries them,
For why should that be urged with that vehemency, to which men's natural bend and inclination carries them,
p-acp q-crq vmd d vbi vvn p-acp d n1, p-acp r-crq ng2 j n1 cc n1 vvz pno32,
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and would certainly continue them, and hold them up in an even course of justice and honesty, did not Education,
and would Certainly continue them, and hold them up in an even course of Justice and honesty, did not Education,
cc vmd av-j vvi pno32, cc vvb pno32 a-acp p-acp dt j n1 pp-f n1 cc n1, vdd xx n1,
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and their familiar converse and dalliance with the world, corrupt and blind them? To this Law of Nature S. James seems to call us back, chap. 3.9. where he makes it as a strange thing to be wondred at, That the same tongue that blesseth God, should yet curse men, who are made after the similitude of God.
and their familiar converse and dalliance with the world, corrupt and blind them? To this Law of Nature S. James seems to call us back, chap. 3.9. where he makes it as a strange thing to be wondered At, That the same tongue that Blesses God, should yet curse men, who Are made After the similitude of God.
cc po32 j-jn n1 cc n1 p-acp dt n1, j cc vvi pno32? p-acp d n1 pp-f n1 np1 np1 vvz pc-acp vvi pno12 av, n1 crd. c-crq pns31 vvz pn31 p-acp dt j n1 pc-acp vbi vvn p-acp, cst dt d n1 cst vvz np1, vmd av vvi n2, r-crq vbr vvn p-acp dt n1 pp-f np1.
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As if he should have said, Curse him not, deceive him not;
As if he should have said, Curse him not, deceive him not;
c-acp cs pns31 vmd vhi vvn, vvb pno31 xx, vvb pno31 xx;
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for if thou curse him, if thou deceive him, thou cursest and deceivest God, after whose similitude he is made.
for if thou curse him, if thou deceive him, thou cursest and deceivest God, After whose similitude he is made.
p-acp cs pns21 vvb pno31, cs pns21 vvb pno31, pns21 vv2 cc vv2 np1, p-acp rg-crq n1 pns31 vbz vvn.
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My brethren, these things ought not be, and are as much against nature, as for the same fountain to send forth sweet and bitter water, or for a fig-tree to beare olives, or a vine figs, at the 12. ver. Saint Paul in the 4. to the Ephesians, shuts up the Lyars mouth with the same argument, ver. 25. Wherefore cast off lying, and speak truth every one to his neighbour: My brothers, these things ought not be, and Are as much against nature, as for the same fountain to send forth sweet and bitter water, or for a Fig tree to bear Olive, or a vine figs, At the 12. ver. Saint Paul in the 4. to the Ephesians, shuts up the Liars Mouth with the same argument, ver. 25. Wherefore cast off lying, and speak truth every one to his neighbour:
po11 n2, d n2 vmd xx vbi, cc vbr a-acp av-d p-acp n1, c-acp p-acp dt d n1 pc-acp vvi av j cc j n1, cc p-acp dt n1 pc-acp vvi n2, cc dt n1 n2, p-acp dt crd fw-la. n1 np1 p-acp dt crd p-acp dt np1, vvz a-acp dt n2 n1 p-acp dt d n1, fw-la. crd c-crq vvn a-acp vvg, cc vvi n1 d pi p-acp po31 n1:
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and the Reason follows, For you are members one of another.
and the Reason follows, For you Are members one of Another.
cc dt n1 vvz, p-acp pn22 vbr n2 pi pp-f n-jn.
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Thou art a part of him, and he is a part of thee, being both hewn out of the same Rock, formed and shaped of the same mould,
Thou art a part of him, and he is a part of thee, being both hewn out of the same Rock, formed and shaped of the same mould,
pns21 vb2r dt n1 pp-f pno31, cc pns31 vbz dt n1 pp-f pno21, vbg av-d vvn av pp-f dt d n1, vvn cc vvn pp-f dt d n1,
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and by lying to thy Brother, thou putt est a cheat upon thy selfe, and as far as in thee lyeth, upon that GOD that made you both,
and by lying to thy Brother, thou put est a cheat upon thy self, and as Far as in thee lies, upon that GOD that made you both,
cc p-acp vvg p-acp po21 n1, pns21 vvn zz dt n1 p-acp po21 n1, cc c-acp av-j c-acp p-acp pno21 vvz, p-acp cst np1 cst vvd pn22 d,
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and gave you Tongues, not to lye, but to instruct; and Wits, not to deceive, but counsell and help one another.
and gave you Tongues, not to lie, but to instruct; and Wits, not to deceive, but counsel and help one Another.
cc vvd pn22 n2, xx pc-acp vvi, cc-acp pc-acp vvi; cc n2, xx pc-acp vvi, cc-acp n1 cc vvi pi j-jn.
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When thou lookest upon thy Brother, thou seest God himselfe, as neere as Mortality can discover him;
When thou Lookest upon thy Brother, thou See God himself, as near as Mortality can discover him;
c-crq pns21 vv2 p-acp po21 n1, pns21 vv2 np1 px31, c-acp av-j c-acp n1 vmb vvi pno31;
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for he is the fairest Copie thou canst see him by, fairer then the Heaven of Heavens, and those ministers of light;
for he is the Fairest Copy thou Canst see him by, Fairer then the Heaven of Heavens, and those Ministers of Light;
c-acp pns31 vbz dt js n1 pns21 vm2 vvi pno31 p-acp, av-jc cs dt n1 pp-f n2, cc d n2 pp-f n1;
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fairer then the fairest Star, then the Sun in the Firmament, when he rejoyceth to run his race.
Fairer then the Fairest Star, then the Sun in the Firmament, when he Rejoiceth to run his raze.
jc cs dt js n1, cs dt n1 p-acp dt n1, c-crq pns31 vvz pc-acp vvi po31 n1.
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Hence Saint John concludes positively and peremptorily, 1 Epist. 4.20. If a man say he loveth God, and hateth his brother, (and he that deceives him, he that oppresseth him, hates him;
Hence Saint John concludes positively and peremptorily, 1 Epistle 4.20. If a man say he loves God, and hates his brother, (and he that deceives him, he that Oppresses him, hates him;
av n1 np1 vvz av-j cc av-j, crd np1 crd. cs dt n1 vvb pns31 vvz np1, cc vvz po31 n1, (cc pns31 cst vvz pno31, pns31 cst vvz pno31, vvz pno31;
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or else despises him, which is worse) he is a lyar: and his reason is irrefragable, For he that loveth not his brother whom he hath seen, in whom he sees himself, in whom he sees his God,
or Else despises him, which is Worse) he is a liar: and his reason is irrefragable, For he that loves not his brother whom he hath seen, in whom he sees himself, in whom he sees his God,
cc av vvz pno31, r-crq vbz av-jc) pns31 vbz dt n1: cc po31 n1 vbz j, c-acp pns31 cst vvz xx po31 n1 ro-crq pns31 vhz vvn, p-acp ro-crq pns31 vvz px31, p-acp ro-crq pns31 vvz po31 n1,
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and so hath love conveyed into his heart by his very eye, many visible motives to win him to this duty, how can be love God whom he hath not seene? whom no man hath seen or can see,
and so hath love conveyed into his heart by his very eye, many visible motives to win him to this duty, how can be love God whom he hath not seen? whom no man hath seen or can see,
cc av vhz n1 vvn p-acp po31 n1 p-acp po31 j n1, d j n2 pc-acp vvi pno31 p-acp d n1, q-crq vmb vbi n1 np1 ro-crq pns31 vhz xx vvn? ro-crq dx n1 vhz vvn cc vmb vvi,
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but, as the Apostle speaks, though a glasse darkly, in his words, and in his works, of which Man is the brightest Mirrour,
but, as the Apostle speaks, though a glass darkly, in his words, and in his works, of which Man is the Brightest Mirror,
cc-acp, c-acp dt n1 vvz, cs dt n1 av-j, p-acp po31 n2, cc p-acp po31 n2, pp-f r-crq n1 vbz dt js n1,
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and gives the fairest and clearest representation of him.
and gives the Fairest and Clearest representation of him.
cc vvz dt js cc js n1 pp-f pno31.
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So that now we may see all Mankind tyed and united together in this Love-knot of Nature;
So that now we may see all Mankind tied and united together in this Love-knot of Nature;
av cst av pns12 vmb vvi d n1 vvn cc vvn av p-acp d n1 pp-f n1;
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knit together as Men, that they should not fly asunder, and then returne again one upon another, not as Men, but as Snakes and Vipers;
knit together as Men, that they should not fly asunder, and then return again one upon Another, not as Men, but as Snakes and Vipers;
vvb av p-acp n2, cst pns32 vmd xx vvi av, cc av vvb av crd p-acp n-jn, xx p-acp n2, cc-acp c-acp n2 cc n2;
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look back, but with an evil eye; approch neere, but in a cloud or tempest; not look, but envy; not speak, but lye; not touch, but strike;
look back, but with an evil eye; approach near, but in a cloud or tempest; not look, but envy; not speak, but lie; not touch, but strike;
vvb av, cc-acp p-acp dt j-jn n1; vvb av-j, cc-acp p-acp dt n1 cc n1; xx vvb, cc-acp n1; xx vvb, cc-acp vvb; xx vvb, cc-acp vvb;
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not converse with, but defraud and oppresse one another;
not converse with, but defraud and oppress one Another;
xx vvb p-acp, cc-acp n1 cc vvi pi j-jn;
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which is against that Law with which we were born, and which we carry about with us whithersoever we goe, and whatsoever we doe.
which is against that Law with which we were born, and which we carry about with us whithersoever we go, and whatsoever we do.
r-crq vbz p-acp d n1 p-acp r-crq pns12 vbdr vvn, cc r-crq pns12 vvb a-acp p-acp pno12 av pns12 vvb, cc r-crq pns12 vdb.
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NONLATINALPHABET. How gracious and helpfull a creature is one man to another, if he continue so, a man,
. How gracious and helpful a creature is one man to Another, if he continue so, a man,
. c-crq j cc j dt n1 vbz crd n1 p-acp j-jn, cs pns31 vvb av, dt n1,
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and receive no new impression from the flesh, from self-love, and those transitorie vanities below? if he be not by assed and wheel'd from this Naturall motion, by the world,
and receive no new impression from the Flesh, from Self-love, and those transitory vanities below? if he be not by assed and wheeled from this Natural motion, by the world,
cc vvb dx j n1 p-acp dt n1, p-acp n1, cc d j n2 a-acp? cs pns31 vbb xx p-acp vvd cc vvd p-acp d j n1, p-acp dt n1,
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and so fit to be drove into the field with Nebuchadnezzar, being turn'd Fox, or Lion,
and so fit to be drove into the field with Nebuchadnezzar, being turned Fox, or lion,
cc av j pc-acp vbi vvd p-acp dt n1 p-acp np1, vbg vvn n1, cc n1,
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or Tiger, or Panther, or worse then any of those Beasts, because he is a Man? (for so many forms he may receive, having once degenerated from his own) and then 'tis not:
or Tiger, or Panther, or Worse then any of those Beasts, Because he is a Man? (for so many forms he may receive, having once degenerated from his own) and then it's not:
cc n1, cc n1, cc av-jc cs d pp-f d n2, c-acp pns31 vbz dt n1? (c-acp av d n2 pns31 vmb vvi, vhg a-acp vvn p-acp po31 d) cc av pn31|vbz xx:
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Look upon Men as of the same mould and frame, as Brethren by nature; as auxiliaries and supplyes, as keepers and guardians;
Look upon Men as of the same mould and frame, as Brothers by nature; as auxiliaries and supplies, as keepers and guardians;
vvb p-acp n2 c-acp pp-f dt d n1 cc vvi, c-acp n2 p-acp n1; c-acp n2-j cc vvz, c-acp n2 cc n2;
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to make the weak man strong, and the poore man liberall, and the ignorant man a counsellor;
to make the weak man strong, and the poor man liberal, and the ignorant man a Counsellor;
pc-acp vvi dt j n1 j, cc dt j n1 j, cc dt j n1 dt n1;
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but Cavete ab hominibus, Beware of men; a warning and caution given by our Saviour himselfe, Mat. 10.17. and a strange caution it is from him who so loved men that he dyed for them.
but Beware ab hominibus, Beware of men; a warning and caution given by our Saviour himself, Mathew 10.17. and a strange caution it is from him who so loved men that he died for them.
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Beware of men, beware of them thus transformed, thus Brutify'd. That smiling friend may be a tempter;Beware of men, beware of them thus transformed, thus Brutifyed. That smiling friend may be a tempter;
vvb pp-f n2, vvb pp-f pno32 av vvn, av vvn. cst vvg n1 vmb vbi dt n1;
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He that calls himself a Saint, may be a Seducer; his oylie tongue may wound thee;
He that calls himself a Saint, may be a Seducer; his oily tongue may wound thee;
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his embrace crush thee to pieces; that demure countenance may shadow a legion of Devils. Look not upon his phylacteries, the Man's a Pharisee;
his embrace crush thee to Pieces; that demure countenance may shadow a legion of Devils. Look not upon his phylacteries, the Man's a Pharisee;
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and this Angel keeper may be thy Murderer.
and this Angel keeper may be thy Murderer.
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And thus it is when the course of nature is turn'd backward, and Man degenerates from himselfe,
And thus it is when the course of nature is turned backward, and Man Degenerates from himself,
cc av pn31 vbz c-crq dt n1 pp-f n1 vbz vvn av-j, cc n1 vvz p-acp px31,
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and makes his Reason, which should be an instrument and promoter of Justice, a servant to sinne, and a weapon of unrighteousnesse.
and makes his Reason, which should be an Instrument and promoter of justice, a servant to sin, and a weapon of unrighteousness.
cc vvz po31 n1, r-crq vmd vbi dt n1 cc n1 pp-f n1, dt n1 p-acp n1, cc dt n1 pp-f n1.
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This the love of the world, and the wisdome of the flesh can doe;
This the love of the world, and the Wisdom of the Flesh can do;
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Victrix etiam de Natura triumphat, When it prevailes, it moves and troubles the Wheele, as S. James calls it, the whole course of our Nativity,Victrix etiam de Nature Triumphant, When it prevails, it moves and Troubles the Wheel, as S. James calls it, the Whole course of our Nativity,
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and triumphs over Nature it selfe. Now to draw this yet neerer to our purpose;
and Triumphos over Nature it self. Now to draw this yet nearer to our purpose;
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Speak what we will of Profit and Commodity, the Heathen Orator by the very light of Nature hath told us, That they who divide Profit from Justice and Honesty,
Speak what we will of Profit and Commodity, the Heathen Orator by the very Light of Nature hath told us, That they who divide Profit from justice and Honesty,
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and call that profit and advantage, which is unlawfully gotten or detained, with the same hand lift at the very foundation of nature,
and call that profit and advantage, which is unlawfully got or detained, with the same hand lift At the very Foundation of nature,
cc vvb d n1 cc n1, r-crq vbz av-j vvn cc vvn, p-acp dt d n1 vvi p-acp dt j n1 pp-f n1,
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and strive to put out that light which they cannot utterly extinguish; Ista duo facimus ex uno, saith Seneca, though we make Profit and Honesty two things,
and strive to put out that Light which they cannot utterly extinguish; Ista duo facimus ex Uno, Says Senecca, though we make Profit and Honesty two things,
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yet they are but one and the same;
yet they Are but one and the same;
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and therefore to rise upon another mans ruines, to enrich our selves by fraud and deceit, is as much against nature, saith Tully, as poverty which pincheth it,
and Therefore to rise upon Another men ruins, to enrich our selves by fraud and deceit, is as much against nature, Says Tully, as poverty which pincheth it,
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or grief which afflicts it, or death which dissolves it;
or grief which afflicts it, or death which dissolves it;
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for poverty may strip the body, grief may trouble it, and death may strike it to the ground,
for poverty may strip the body, grief may trouble it, and death may strike it to the ground,
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but yet they have a soul, but injustice is its destruction, and leaves a dead soul in a living body.
but yet they have a soul, but injustice is its destruction, and leaves a dead soul in a living body.
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For as we have already shewn, man is naturally. NONLATINALPHABET a sociable creature, but violence and deceit quite destroy all Society;
For as we have already shown, man is naturally. a sociable creature, but violence and deceit quite destroy all Society;
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and Lully gives the same reason in his Offices, which Saint Paul doth against Schisme in his Epistles, 1 Cor. 12. If one member suffer, all the members suffer with it;
and Lully gives the same reason in his Offices, which Saint Paul does against Schism in his Epistles, 1 Cor. 12. If one member suffer, all the members suffer with it;
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and therefore the intent and purpose of all must be, saith the Orator, ut eadem sit utilitas uniuscujusque & singulorum, that the benefit of one and every man may be the same,
and Therefore the intent and purpose of all must be, Says the Orator, ut Same sit utilitas uniuscujusque & singulorum, that the benefit of one and every man may be the same,
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so that what deceit hath purloyned, of stollen away, or violence snatcht from others, is not Profit, because it is not honest;
so that what deceit hath purloined, of stolen away, or violence snatched from Others, is not Profit, Because it is not honest;
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and the Civilians will tell us, that, that which is unjustly detained is not valuable, is of no worth till it return to the hands of the lawfull proprietary. Again, in the second place; and the Civilians will tell us, that, that which is unjustly detained is not valuable, is of no worth till it return to the hands of the lawful proprietary. Again, in the second place;
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Justice and Honesty are more agreeable to the nature of men then Profit or4 Pleasure;
justice and Honesty Are more agreeable to the nature of men then Profit or4 Pleasure;
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For these reason it self hath taught us to contemne, and he most enjoys himself who desires not pleasure,
For these reason it self hath taught us to contemn, and he most enjoys himself who Desires not pleasure,
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and he is the richest man who can be poore, and we are never more men,
and he is the Richest man who can be poor, and we Are never more men,
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then when we lest regard them;
then when we lest regard them;
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but if we forfeit our integrity, and pervert the course of Justice, we have left our selves nothing but the name of men.
but if we forfeit our integrity, and pervert the course of justice, we have left our selves nothing but the name of men.
cc-acp cs pns12 vvb po12 n1, cc vvi dt n1 pp-f n1, pns12 vhb vvn po12 n2 pix cc-acp dt n1 pp-f n2.
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Si, quod absit, spes foelicitatis nulla, saith Saint Austin, If we had no eye to eternity, nor hope of future happinesse;Si, quod absit, spes foelicitatis nulla, Says Saint Austin, If we had no eye to eternity, nor hope of future happiness;
fw-mi, fw-la fw-la, fw-la fw-la fw-la, vvz n1 np1, cs pns12 vhd dx n1 p-acp n1, ccx n1 pp-f j-jn n1;
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Si omnes Deos hominesque celare possimus, saith Tully, if we could make darknesse a pavilion round about us, Si omnes Gods hominesque celare possimus, Says Tully, if we could make darkness a pavilion round about us,
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and lye skreend and hid from the eyes of God and man, yet a necessity would lye upon us to be what we are made, to observe the lessons and dictates of nature, saith one;
and lie skreend and hid from the eyes of God and man, yet a necessity would lie upon us to be what we Are made, to observe the Lessons and dictates of nature, Says one;
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Nihil injustè faciendum, saith the other, nothingmust be done unjustly, though God had no eye to see it, nor hand to punish it;Nihil injustè faciendum, Says the other, nothingmust be done unjustly, though God had no eye to see it, nor hand to Punish it;
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and this doctrine is current both at Athens and Jerusalem, both in the Philosophers School and in the Church of God.
and this Doctrine is current both At Athens and Jerusalem, both in the Philosophers School and in the Church of God.
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To give you yet another reason, but yet of neere alliance to the first;
To give you yet Another reason, but yet of near alliance to the First;
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whatsoever we do, or resolve upon, must habere suas causas, as Arnobius speaks, must be commended by that cause which produceth it;
whatsoever we do, or resolve upon, must habere suas causas, as Arnobius speaks, must be commended by that cause which Produceth it;
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now what cause can move us to desire that which is not ours? what cause can the oppressor shew that he grinds the face of the poore? the theef, that he divides the spoile? The deceitfull tradesman, that he hath false weights, Pondus & pondus, a weight and a weight, a weight to buy with,
now what cause can move us to desire that which is not ours? what cause can the oppressor show that he grinds the face of the poor? the thief, that he divides the spoil? The deceitful tradesman, that he hath false weights, Pondus & pondus, a weight and a weight, a weight to buy with,
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and a weight sell with? If you ask them, what cause? they will eitherlye and deny it,
and a weight fell with? If you ask them, what cause? they will eitherlye and deny it,
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or put their hand upon their mouth, and be ashamed to answer;
or put their hand upon their Mouth, and be ashamed to answer;
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here their wit will faile them, which was so quick and active to bring that about, for which they had no reason:
Here their wit will fail them, which was so quick and active to bring that about, for which they had no reason:
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it may be, the cause was, an unnecessary feare of poverty, as if it were a greater sin then cosenage;
it may be, the cause was, an unnecessary Fear of poverty, as if it were a greater since then cozenage;
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It may be the love of their children, & saepe ad avaritiam cor parentis illicit.
It may be the love of their children, & saepe ad avaritiam cor parentis illicit.
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Foecunditas prolis, saith Gregory, many children are as many temptations, and we are soon overcome and yield, willing to be evil, that they may be, rich, Foecunditas prolis, Says Gregory, many children Are as many temptations, and we Are soon overcome and yield, willing to be evil, that they may be, rich,
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14182
and calling it the duty of a Parent, when we feed, and cloth them with our sinne;
and calling it the duty of a Parent, when we feed, and cloth them with our sin;
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or indeed it is the love of the world, and a desire to hold up our heads with the best, which are no causes,
or indeed it is the love of the world, and a desire to hold up our Heads with the best, which Are no Causes,
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but defects and sinnes, the blemishes and deformities of a soul transformed after the image of this world.
but defects and Sins, the blemishes and deformities of a soul transformed After the image of this world.
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These are but sophismes, and delusions, and of no causality. For ti's better I were poore then fraudulent;
These Are but sophisms, and delusions, and of no causality. For ti's better I were poor then fraudulent;
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better that my children should be naked then my soul; better want then be unjust; better be in the lowest place, then to swim in blood to the highest;
better that my children should be naked then my soul; better want then be unjust; better be in the lowest place, then to swim in blood to the highest;
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better be drove out of the world then shut out of heaven.
better be drove out of the world then shut out of heaven.
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14188
It is no sinne to be poor, no sinne to be in dishonor, no sinne to be on a dunghill, or in a prison;
It is no sin to be poor, no sin to be in dishonour, no sin to be on a dunghill, or in a prison;
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14189
it is no sinne to be a slave: but it is a sinne, and a great sinne, to rise out of my place,
it is no sin to be a slave: but it is a sin, and a great sin, to rise out of my place,
pn31 vbz dx n1 pc-acp vbi dt n1: cc-acp pn31 vbz dt n1, cc dt j n1, pc-acp vvi av pp-f po11 n1,
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14190
or either flatter, or shoulder my neighbour out of his, and to take his roome;
or either flatter, or shoulder my neighbour out of his, and to take his room;
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14191
It is no sin to be miserable in the highest degree, but it is a sinne to be unjust or dishonest in the least.
It is no since to be miserable in the highest degree, but it is a sin to be unjust or dishonest in the least.
pn31 vbz dx n1 pc-acp vbi j p-acp dt js n1, cc-acp pn31 vbz dt n1 pc-acp vbi j cc j p-acp dt ds.
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14192
Iniquity and injustice have nothing of reason to countenance them, and therefore must run and shelter themselves in that thicket of excuses, must pretend want, and poverty, and necessity;
Iniquity and injustice have nothing of reason to countenance them, and Therefore must run and shelter themselves in that thicket of excuses, must pretend want, and poverty, and necessity;
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and so the object of my concupiscence must Authorize my concupiscence, and the wedg of gold warrant my theft,
and so the Object of my concupiscence must Authorise my concupiscence, and the wedge of gold warrant my theft,
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and to gain something is my strongest argument to gain it unjustly.
and to gain something is my Strongest argument to gain it unjustly.
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And therefore Tully saith well, If any man will bring in and urge these for causes, argue not against him, And Therefore Tully Says well, If any man will bring in and urge these for Causes, argue not against him,
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14196
nor vouchsafe him so much as a reply; omnino enim hominem ex homine tollit, for he hath most unnaturally divided man from himself,
nor vouchsafe him so much as a reply; Omnino enim hominem ex homine Tollit, for he hath most unnaturally divided man from himself,
ccx vvi pno31 av av-d c-acp dt n1; uh fw-la fw-la fw-la fw-la fw-la, c-acp pns31 vhz av-ds av-j vvn n1 p-acp px31,
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and left nothing but the beast.
and left nothing but the beast.
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14198
Nature it self, our first School-mistris, loaths and detests it, nor will it suffer us by any means to add to our own, by any defalkation from that which is anothers;
Nature it self, our First Schoolmistress, Loathes and detests it, nor will it suffer us by any means to add to our own, by any defalkation from that which is another's;
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for besides the Law of Nature, or Humane Laws, which are but the extracts and resultances from it, Habemus legem, we have a Law written, the Law of God, who is a God of truth,
for beside the Law of Nature, or Humane Laws, which Are but the extracts and resultances from it, Habemus legem, we have a Law written, the Law of God, who is a God of truth,
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and such is the equity of this position, that the Civil Law alwaies appeales unto it, videtur dolum malum facere qui ex aliena jactura lucrum querit, He is guilty of cosenage and fraud, who seeks advantage by another mans losse;
and such is the equity of this position, that the Civil Law always appeals unto it, videtur dolum malum facere qui ex Aliena jactura lucrum querit, He is guilty of cozenage and fraud, who seeks advantage by Another men loss;
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where by Dolus malus is understood whatsoever is repugnant to the Law of nature or equity.
where by Dolus malus is understood whatsoever is repugnant to the Law of nature or equity.
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For with the beames of this Law, as with the beames of the Sun, were all Humane Laws written, which whip idlenesse, which pin the Papers of Ignominy (the best hatchments of a knave) in the hat of the common barretter, which break the teeth of the oppressor,
For with the beams of this Law, as with the beams of the Sun, were all Humane Laws written, which whip idleness, which pin the Papers of Ignominy (the best hatchments of a knave) in the hat of the Common barretter, which break the teeth of the oppressor,
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and turn the bread of the deceitfull into Gall;
and turn the bred of the deceitful into Gall;
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upon this Basis, this principle of nature, whatsoever you would that men should do unto you,
upon this Basis, this principle of nature, whatsoever you would that men should do unto you,
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even so do unto them, hang all the Law and the Prophets.even so do unto them, hang all the Law and the prophets.
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For the rule of behaviour which our Saviour set up, is taken out of the Treasury of nature,
For the Rule of behaviour which our Saviour Set up, is taken out of the Treasury of nature,
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and for this is the Law and the Prophets, Matth. 7.2.
and for this is the Law and the prophets, Matthew 7.2.
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that is, upon this Law of nature depend the Law and the Prophets, or by the due and strict observing of this, the Law is fulfilled,
that is, upon this Law of nature depend the Law and the prophets, or by the due and strict observing of this, the Law is fulfilled,
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as Saint Paul speaks, Rom. 13.8.
as Saint Paul speaks, Rom. 13.8.
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or this is the summe of all which the Law and the Prophets have taught, to wit, concerning Justice and Honesty,
or this is the sum of all which the Law and the prophets have taught, to wit, Concerning justice and Honesty,
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and those mutuall offices, and duties of men to men;
and those mutual Offices, and duties of men to men;
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a rule so equitable, so visible even to the eye of a naturall man, that Severus a heathen Emperor made his motto,
a Rule so equitable, so visible even to the eye of a natural man, that Severus a heathen Emperor made his motto,
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and some have engraven it in their rings, visne hoc fieri in agro tuo quod alteri facis? wouldest thou have done that in another mans field which thou wouldest not have done in thy own? would any impostor be caught by craft? would any spoiler be spoiled? would any cheat be cozened? would any oppressor have his face ground? would any calumniator be slandred? and why should any man claim the priviledge of his humanity,
and Some have engraven it in their rings, visne hoc fieri in Agro tuo quod Alteri facis? Wouldst thou have done that in Another men field which thou Wouldst not have done in thy own? would any impostor be caught by craft? would any spoiler be spoiled? would any cheat be cozened? would any oppressor have his face ground? would any calumniator be slandered? and why should any man claim the privilege of his humanity,
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if he be not willing to grant it to all? why should this secure me from injuries,
if he be not willing to grant it to all? why should this secure me from injuries,
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and leave my brother as a mark for deceit to go about, and Malice, and Covetousnesse,
and leave my brother as a mark for deceit to go about, and Malice, and Covetousness,
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and Power to shoot at? why should not this Law of nature be an Amulet to secure all mankind from the venom of Fraud and Injustice? This Law of nature brought forth a Regulus, a Cato, a Fabricius, and those Worthies, which shewed to posterity the possibility of keeping this Law so far as to be Just,
and Power to shoot At? why should not this Law of nature be an Amulet to secure all mankind from the venom of Fraud and Injustice? This Law of nature brought forth a Regulus, a Cato, a Fabricius, and those Worthies, which showed to posterity the possibility of keeping this Law so Far as to be Just,
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and do as yet teach and upbraid us Christians.
and do as yet teach and upbraid us Christians.
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and dishonest man? for (to conclude this) it is far worse to do unjustly,
and dishonest man? for (to conclude this) it is Far Worse to do unjustly,
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By this Law, and by no other then this, were the Aediles or Clarks of the Market in Rome, directed to lay it down as a Law, that whosoever sold any Commodity, was to disclose to the buyer, what fault, what defect, what imperfection it had:
By this Law, and by no other then this, were the Aediles or Clark's of the Market in Room, directed to lay it down as a Law, that whosoever sold any Commodity, was to disclose to the buyer, what fault, what defect, what imperfection it had:
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If he sold an House in which the Plague had been, he was to proclaim it by the common cryer, Pestilentem Domum Vendo, I sell an infectious house;
If he sold an House in which the Plague had been, he was to proclaim it by the Common crier, Pestilentem Domum Vendo, I fell an infectious house;
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If he sold a Horse, he was to make known the diseases; if a piece of cloth, the falshood of it;
If he sold a Horse, he was to make known the diseases; if a piece of cloth, the falsehood of it;
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for if he did not this, there lay an action against him, Actio redibhitoria, by which he was constrained to take back his wares again,
for if he did not this, there lay an actium against him, Actio redibhitoria, by which he was constrained to take back his wares again,
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or make good the dammage to the buyer: By this they flung all false and deceitfull wares into the River.
or make good the damage to the buyer: By this they flung all false and deceitful wares into the River.
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This hath been done in Gath and Askelon; what a strange sight would this be in Jerusalem? This hath been done amongst Heathen, aliens from the Grace of god,
This hath been done in Gaza and Ashkelon; what a strange sighed would this be in Jerusalem? This hath been done among Heathen, aliens from the Grace of god,
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and is it not pity it should appeare as ridiculous amongst us Christians, who make our boast of it all the day long? for should we put it in practice, what objects of scorn and laughter should we be made to the man of this world, who would call us fooles,
and is it not pity it should appear as ridiculous among us Christians, who make our boast of it all the day long? for should we put it in practice, what objects of scorn and laughter should we be made to the man of this world, who would call us Fools,
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or set us down for none of the wisest, or (which is the easiest censure) place us in the number of those, who may be wise perhaps,
or Set us down for none of the Wisest, or (which is the Easiest censure) place us in the number of those, who may be wise perhaps,
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but will not be wise for themselves? But Saint Hierom goes further and adds, aliena adpetentes publicae leges puniunt, The publick Laws did punish even those who did but seek after or desire another mans possessions;
but will not be wise for themselves? But Saint Hieronymus Goes further and adds, Aliena adpetentes publicae leges puniunt, The public Laws did Punish even those who did but seek After or desire Another men possessions;
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perhaps alluding to that custome of the Ancients, who straitly forbad that any man should add to,
perhaps alluding to that custom of the Ancients, who straitly forbade that any man should add to,
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or diminish that which he possest. Lastly, this was it that made them sacrifice Deo Lermino, to the God of bounds;
or diminish that which he possessed. Lastly, this was it that made them sacrifice God Lermino, to the God of bounds;
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and as god laid a curse upon him that removed the Land-mark, Deut. 19.14. so did Numa by the light of nature, even upon him who, though by chance, had plowed it up, such is the tye of nature so, great an obligation doth it carry with it;
and as god laid a curse upon him that removed the Landmark, Deuteronomy 19.14. so did Numa by the Light of nature, even upon him who, though by chance, had plowed it up, such is the tie of nature so, great an obligation does it carry with it;
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for whatsoever is done against nature, all men, saith Tertullian, esteem as monstrous, but Christians Sacrilegious against God, who is the lord,
for whatsoever is done against nature, all men, Says Tertullian, esteem as monstrous, but Christians Sacrilegious against God, who is the lord,
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and Author of nature, and further we presse not this consideration. For in the second place;
and Author of nature, and further we press not this consideration. For in the second place;
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Justice and Honesty have yet a fairer pillar, more polished and beautifull, more radiant and manifest to the eye,
justice and Honesty have yet a Fairer pillar, more polished and beautiful, more radiant and manifest to the eye,
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then to be reproch'd for doing so; far worse to be dishonest, then to be called by that name;
then to be reproached for doing so; Far Worse to be dishonest, then to be called by that name;
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and pure eyes, and cannot behold deceit and violence, and the Law of that great Law-giver, the Prince of righteousnesse, in whose mouth there was sound no guile.
and pure eyes, and cannot behold deceit and violence, and the Law of that great Lawgiver, the Prince of righteousness, in whose Mouth there was found no guile.
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And this makes our obligation to do justly the stronger. And this makes our obligation to do justly the Stronger.
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Lex prohibens omnia delicta congeminat, saith Austin, the superaddition of a Law to the Law written in our hearts, aggravates and multiplies a sinne,Lex prohibens omnia Delicta congeminat, Says Austin, the superaddition of a Law to the Law written in our hearts, aggravates and multiplies a sin,
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because after the open promulgation of a Law, we do not onely that which is unlawfull in it self,
Because After the open Promulgation of a Law, we do not only that which is unlawful in it self,
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but also that which is by supreme authority forbiden.
but also that which is by supreme Authority forbidden.
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Now when we speak of a Law, we do not meane the Law of Moses (although that commands to make our Hin right and our Ephah right. Levit. 19.36. That, that should be restored, which was either violently or deceitfully taken away. Levit. 6.4. That, that which goes astray, or is lost, should be restored. Deut. 22.1. That the hired servant be not oppressed. Deut. 24.13,14,15. That he that killeth a Beast shall restore it. Levit. 24.21.
Now when we speak of a Law, we do not mean the Law of Moses (although that commands to make our Hin right and our Ephah right. Levit. 19.36. That, that should be restored, which was either violently or deceitfully taken away. Levit. 6.4. That, that which Goes astray, or is lost, should be restored. Deuteronomy 22.1. That the hired servant be not oppressed. Deuteronomy 24.13,14,15. That he that kills a Beast shall restore it. Levit. 24.21.
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That he that smites a man, so that he keepeth his bed, shall pay for the losse of his time,
That he that smites a man, so that he Keepeth his Bed, shall pay for the loss of his time,
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and cause him to be throughly healed. Levit. 21.18,19. That if a man feed his beast in another mans field, he shall make restitution out of his own sield. Exod. 22.5. That in buying and selling they should not oppresse one another.
and cause him to be thoroughly healed. Levit. 21.18,19. That if a man feed his beast in Another men field, he shall make restitution out of his own sealed. Exod 22.5. That in buying and selling they should not oppress one Another.
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Levit. 25.14.) but legem Evangelicam, the Law which was preached and promulged by Righteousnesse it self, the best master Christ Jesus,Levit. 25.14.) but legem Evangelicam, the Law which was preached and promulged by Righteousness it self, the best master christ jesus,
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and by this Christians are obliged above all the men in the world, because they are Disciples of a better testament.
and by this Christians Are obliged above all the men in the world, Because they Are Disciples of a better Testament.
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For Christ came not to destroy the Law of Nature, but to establish and improve it;
For christ Come not to destroy the Law of Nature, but to establish and improve it;
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and though it propose some duties to which peradventure by cleer evidence we are not obliged by the Law of Nature,
and though it propose Some duties to which Peradventure by clear evidence we Are not obliged by the Law of Nature,
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yet they who have most improved and perfected their reason, even by the light of reason will subscribe to them that they are just and good,
yet they who have most improved and perfected their reason, even by the Light of reason will subscribe to them that they Are just and good,
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and as they concerne our conversation with men, most fit to be done, and most worthy of observation.
and as they concern our Conversation with men, most fit to be done, and most worthy of observation.
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Innocentiam perfecte nôtrant Christiani perfecto magistro revelatam, saith Tertullian, That innocency of life which beats down all violence, checks and confutes all Sophistry and deceit in dealing, is most exactly learnt by Christians from the best and perfectest master that ever was, who that we may not kill, hath taught us not to be angry; Innocentiam perfect nôtrant Christians perfecto Magister revelatam, Says Tertullian, That innocency of life which beats down all violence, Checks and confutes all Sophistry and deceit in dealing, is most exactly learned by Christians from the best and perfectest master that ever was, who that we may not kill, hath taught us not to be angry;
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so they remember to speak truth to their friends; deceive a stranger, and not an acquaintance;
so they Remember to speak truth to their Friends; deceive a stranger, and not an acquaintance;
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that we may shut out uncleannesse, hath shut up our eyes; that we may not do evil, hath prohibited us to speak or think it;
that we may shut out uncleanness, hath shut up our eyes; that we may not do evil, hath prohibited us to speak or think it;
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and is so far from permitting his disciples to do any injury, that he hath expresly and straitly commanded them with patience to beare any that is offered:
and is so Far from permitting his Disciples to do any injury, that he hath expressly and straitly commanded them with patience to bear any that is offered:
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quis illic sicarius? quis manticularius? quis sacrilegus? what Christian saith he, is a murderer,quis illic sicarius? quis manticularius? quis Sacrilegious? what Christian Says he, is a murderer,
fw-la fw-la fw-la? fw-la fw-la? fw-la fw-la? r-crq np1 vvz pns31, vbz dt n1,
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or a theef, or a sacrilegious person? or will he steal thy coat, who by his profession is bound to give thee his,
or a thief, or a sacrilegious person? or will he steal thy coat, who by his profession is bound to give thee his,
cc dt n1, cc dt j n1? cc vmb pns31 vvi po21 n1, r-crq p-acp po31 n1 vbz vvn pc-acp vvi pno21 po31,
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and his cloak also? It was a common saying amongst them, Bonus vir Caius Seius, Caius Seius was a just Good man certainly,
and his cloak also? It was a Common saying among them, Bonus vir Caius Seius, Caius Seius was a just Good man Certainly,
cc po31 n1 av? pn31 vbds dt j n-vvg p-acp pno32, fw-la fw-la np1 np1, np1 np1 vbds dt j j n1 av-j,
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& there was but one fault in him, and that was, that he was a Christian.
& there was but one fault in him, and that was, that he was a Christian.
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When the souldiers askt Iohn the Baptist, what shall we do? he returned an answer which did not disarme them,
When the Soldiers asked John the Baptist, what shall we do? he returned an answer which did not disarm them,
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but bound their hands from violence and wrong, Do no violence, Accuse no man falsly, and be content with your wages.
but bound their hands from violence and wrong, Do no violence, Accuse no man falsely, and be content with your wages.
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The Publicans were odious even to a proverb, yet he vouchsafeth them an answer; Exact no more then is appointed you, Luk. 3.13. will you heare our Saviour from the mount? and there you cannot but observe, that most of those precepts delivered there tend to Honesty and Sincerity of conversation with men, Blessed are the mercifull. Blessed are the peace-makers. Be not angry.
The Publicans were odious even to a proverb, yet he vouchsafeth them an answer; Exact no more then is appointed you, Luk. 3.13. will you hear our Saviour from the mount? and there you cannot but observe, that most of those Precepts Delivered there tend to Honesty and Sincerity of Conversation with men, Blessed Are the merciful. Blessed Are the peacemakers. Be not angry.
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Let your yea be yea, and your nay be nay; Let your yea be yea, and your nay be nay;
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which short precept leaves no roome for fraud and deceit, for that which is called Dolus malus, when our yea is nay, and our nay yea;
which short precept leaves no room for fraud and deceit, for that which is called Dolus malus, when our yea is nay, and our nay yea;
r-crq j n1 vvz dx n1 p-acp n1 cc n1, p-acp d r-crq vbz vvn fw-la fw-la, c-crq po12 uh vbz uh, cc po12 uh-x uh;
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one thing is said and another meant; one thing is pretended, and another done. The Apostles are frequent in urging this duty;
one thing is said and Another meant; one thing is pretended, and Another done. The Apostles Are frequent in urging this duty;
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for Christianity was so far from disanulling those precepts of morality and mutuall conversation, which the Philosophers by the light of nature delivered and transmitted to posterity, that the ancient Christians as learned Grotius observes, though they were not devoted to any one Sect of them,
for Christianity was so Far from Disannulling those Precepts of morality and mutual Conversation, which the Philosophers by the Light of nature Delivered and transmitted to posterity, that the ancient Christians as learned Grotius observes, though they were not devoted to any one Sect of them,
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yet observing that as there was no Sect which had found out all truth, so also there was not one of them which had not discovered-some, did take the pains to collect and gather into a body, what was here and there diffused and scattred in their severall writings,
yet observing that as there was no Sect which had found out all truth, so also there was not one of them which had not discovered-some, did take the pains to collect and gather into a body, what was Here and there diffused and scattered in their several writings,
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and did think this a faire commentary on the Practick part of the Gospel, and a sufficient expression of that discipline, which Christians by their very title and profession were bound to observe:
and did think this a fair commentary on the Practic part of the Gospel, and a sufficient expression of that discipline, which Christians by their very title and profession were bound to observe:
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you may read them in the Philosophers, but they are the precepts of Christ. And this is the true face of Christianity:
you may read them in the Philosophers, but they Are the Precepts of christ. And this is the true face of Christianity:
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For no other foundation can any man lay, then that which is laid; Christ Jesus, 1 Cor. 3.11. Now every foundation should bear something; For no other Foundation can any man lay, then that which is laid; christ jesus, 1 Cor. 3.11. Now every Foundation should bear something;
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not wood, and hay, and stubble, but gold, and silver, and precious stones;
not wood, and hay, and stubble, but gold, and silver, and precious stones;
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Fraud, and Violence, and Injustice, cannot lye upon that foundation which is laid in Truth, in Mercy, in Justice,
Fraud, and Violence, and Injustice, cannot lie upon that Foundation which is laid in Truth, in Mercy, in justice,
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nor upon that Saviour who knew no guile; who had this Elogium from his very enemies, That he had done all things well, and that there was no fault to be found in him.
nor upon that Saviour who knew no guile; who had this Elogium from his very enemies, That he had done all things well, and that there was no fault to be found in him.
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No, upon this foundation you must lay such materialls which are like unto it, Innocency, and Truth, and Righteousnesse; which that they may grow up and flourish amongst the sons of men, he watered them with his Bloud, which was shed for the Oppressor, that he might be mercifull;
No, upon this Foundation you must lay such materials which Are like unto it, Innocency, and Truth, and Righteousness; which that they may grow up and flourish among the Sons of men, he watered them with his Blood, which was shed for the Oppressor, that he might be merciful;
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for the Dissembler, that he might speak truth;
for the Dissembler, that he might speak truth;
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for the Deceitfull person, that he might be just in all his wayes, and righteous in all his dealings;
for the Deceitful person, that he might be just in all his ways, and righteous in all his dealings;
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for the violent person, that he might doe no more wrong;
for the violent person, that he might do no more wrong;
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and if it have not this effect, it is his blood still, but not to save us,
and if it have not this Effect, it is his blood still, but not to save us,
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but to be upon us to our condemnation.
but to be upon us to our condemnation.
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For 'tis strange, that Christs blood should produce nothing but a speculative, a fancied and an usurped faith, a faith which should keep those evils in life, which he dyed to take away;
For it's strange, that Christ blood should produce nothing but a speculative, a fancied and an usurped faith, a faith which should keep those evils in life, which he died to take away;
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a faith, which should suffer those sinnes and irregularities, to grow and grow bold, and passe in triumph, which he came to root out of the earth,
a faith, which should suffer those Sins and irregularities, to grow and grow bold, and pass in triumph, which he Come to root out of the earth,
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and to banish out of the world. Faith is the substance, the expectation of a future and better condition;
and to banish out of the world. Faith is the substance, the expectation of a future and better condition;
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but we do not use to expect a thing, and have no eye upon the meanes of attaining it.
but we do not use to expect a thing, and have no eye upon the means of attaining it.
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Can we expect to fly without wings, or go a journey without feet? no more can we hope ever to enter those heavens, wherein dwelleth righteousnesse,
Can we expect to fly without wings, or go a journey without feet? no more can we hope ever to enter those heavens, wherein dwells righteousness,
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if we have no other conduct but faith, faith so poorely and miserably attended, with fraud, deceit, injustice, and violence.
if we have no other conduct but faith, faith so poorly and miserably attended, with fraud, deceit, injustice, and violence.
cs pns12 vhb dx j-jn n1 p-acp n1, uh-n av av-j cc av-j vvn, p-acp n1, n1, n1, cc n1.
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For who shall dwell in the holy hill? He that walketh uprightly, and worketh righteousnesse, For who shall dwell in the holy hill? He that walks uprightly, and works righteousness,
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and speaketh the truth in his heart:
and speaks the truth in his heart:
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He that doth no evil to his neighbour, that sweareth to his own hurt, and changeth not.
He that does not evil to his neighbour, that Sweareth to his own hurt, and changes not.
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Psal. 15. 'Tis strange then that there should be so many oppressors in the world, and so many Saints;Psalm 15. It's strange then that there should be so many Oppressors's in the world, and so many Saints;
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that so many should forfeit their honesty, and yet count their election sure;
that so many should forfeit their honesty, and yet count their election sure;
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that they who are like enough to do as the Jews did, Crucifie Christ, if he were on the earth, should yet hope to be saved by his blood:
that they who Are like enough to do as the jews did, Crucify christ, if he were on the earth, should yet hope to be saved by his blood:
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For if you should ask me, what the true property of a Christian were (faith alway supposed, which is the ground and foundation of all) I could not find any virtue which doth more fairly decipher,
For if you should ask me, what the true property of a Christian were (faith always supposed, which is the ground and Foundation of all) I could not find any virtue which does more fairly decipher,
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or more fully expresse him, then sincerity and uprightnesse of conversation, which saith Chymachus, is virtus sine varietate, a virtue which is ever like unto it self, and makes us so;
or more Fully express him, then sincerity and uprightness of Conversation, which Says Chymachus, is virtus sine varietate, a virtue which is ever like unto it self, and makes us so;
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which doth not look divers waies at once, both towards Samaria and Hierusalem; doth not professe a benefit when it studies ruine;
which does not look diverse ways At once, both towards Samaria and Jerusalem; does not profess a benefit when it studies ruin;
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cloth hatred with a smile, and a purpose to deceive, with fair language and large promises,
cloth hatred with a smile, and a purpose to deceive, with fair language and large promises,
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nor make up words of butter, which at last prove to be very swords:
nor make up words of butter, which At last prove to be very swords:
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but it is like the Topaz, si polis obscuras, if you polish it, you obscure and darken it,
but it is like the Topaz, si polis obscuras, if you polish it, you Obscure and darken it,
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but if you leave it as nature presents it, it casts the brighter lustre.
but if you leave it as nature presents it, it Cast the Brighter lustre.
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And if you ask me the embleme of a Christian, our Saviour hath already given one, the Dove, whose Feathers are silver white, not speckled,
And if you ask me the emblem of a Christian, our Saviour hath already given one, the Dove, whose Feathers Are silver white, not speckled,
cc cs pn22 vvb pno11 dt n1 pp-f dt njp, po12 n1 vhz av vvn pi, dt n1, rg-crq n2 vbr n1 j-jn, xx j-vvg,
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as a bird of divers colours, but whose eyes are single, and direct, not leering as a fox,
as a bird of diverse colours, but whose eyes Are single, and Direct, not leering as a fox,
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nor looking diverse waies, animal simplex, non felle amarum, non morstb us saevum, saith Cyprian, an innocent and harmelesse bird, no bird of prey, without gall, not cruell to fight, having no talons to lay hold on the prey;
nor looking diverse ways, animal simplex, non fell amarum, non morstb us saevum, Says Cyprian, an innocent and harmless bird, no bird of prey, without Gall, not cruel to fight, having no talons to lay hold on the prey;
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so far from doing wrong that he knows not how to do it.
so Far from doing wrong that he knows not how to do it.
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For, as Quintilian observes, Inter virtutes Grammatici est nescire quaedam, That it is to be summ'd up amongst the virtues of a Grammarian to be ignorant of some particular nice impertinences:
For, as Quintilian observes, Inter Virtues Grammarians est Not know quaedam, That it is to be summed up among the Virtues of a Grammarian to be ignorant of Some particular Nicaenae impertinences:
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so is it a part of a Christians integrity and simplicity not to be acquainted with the wiles and devises and stratagems of the world;
so is it a part of a Christians integrity and simplicity not to be acquainted with the wiles and devises and stratagems of the world;
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to be a non proficient in the Devils Politicks; to heare the language of the children of this world as a strange tongue, and understand it not;
to be a non proficient in the Devils Politics; to hear the language of the children of this world as a strange tongue, and understand it not;
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not to know what cannot make him better, and may make him worse;
not to know what cannot make him better, and may make him Worse;
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not to know that which we may wish buried in oblivion and darknesse, never to be seen or known of any;
not to know that which we may wish buried in oblivion and darkness, never to be seen or known of any;
xx pc-acp vvi d r-crq pns12 vmb vvi vvn p-acp n1 cc n1, av-x pc-acp vbi vvn cc vvn pp-f d;
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for what glory can it be, to be well seen in these arts of Legerdemain? what praise is it to be that (which I cannot heare from others with patience) an unjust, deceitfull,
for what glory can it be, to be well seen in these arts of Legerdemain? what praise is it to be that (which I cannot hear from Others with patience) an unjust, deceitful,
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far worse to be a theef, or a Traytor, then to be hanged for it: for between the evil of action and the evil of passion there is no comparison;
Far Worse to be a thief, or a Traitor, then to be hanged for it: for between the evil of actium and the evil of passion there is no comparison;
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the evil of passion may have a good end, it may be medicinall, and cure the sinner,
the evil of passion may have a good end, it may be medicinal, and cure the sinner,
dt n-jn pp-f n1 vmb vhi dt j n1, pn31 vmb vbi j, cc vvi dt n1,
(34) sermon (DIV2)
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if not set an end to his wickednesse, but the evil of action hath no end but damnation, no wages but death,
if not Set an end to his wickedness, but the evil of actium hath no end but damnation, no wages but death,
cs xx vvn dt n1 p-acp po31 n1, cc-acp dt n-jn pp-f n1 vhz dx n1 p-acp n1, dx n2 p-acp n1,
(34) sermon (DIV2)
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14308
and that too hath no end, for it will be eternall.
and that too hath no end, for it will be Eternal.
cc cst av vhz dx n1, c-acp pn31 vmb vbi j.
(34) sermon (DIV2)
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14309
Thus have we seen Justice or Honesty in its full shape and beauty, fastned upon its proper pillars, the Law of Nature,
Thus have we seen justice or Honesty in its full shape and beauty, fastened upon its proper pillars, the Law of Nature,
av vhb pns12 vvn n1 cc n1 p-acp po31 j n1 cc n1, vvn p-acp po31 j n2, dt n1 pp-f n1,
(34) sermon (DIV2)
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14310
and the Law of the God of nature:
and the Law of the God of nature:
cc dt n1 pp-f dt n1 pp-f n1:
(34) sermon (DIV2)
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14311
let us now see by way of Application, with what eye and favour the world of men and the world of Christians have lookt upon it;
let us now see by Way of Application, with what eye and favour the world of men and the world of Christians have looked upon it;
vvb pno12 av vvi p-acp n1 pp-f n1, p-acp r-crq n1 cc vvi dt n1 pp-f n2 cc dt n1 pp-f np1 vhb vvn p-acp pn31;
(34) sermon (DIV2)
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14312
whether they have not relied more on those pillars of smoke and aire, their private fancy,
whither they have not relied more on those pillars of smoke and air, their private fancy,
cs pns32 vhb xx vvn av-dc p-acp d n2 pp-f n1 cc n1, po32 j n1,
(34) sermon (DIV2)
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14313
and private interest, then these pillars of marble which God himself hath set up, which are firm and strong, and might beare them up;
and private Interest, then these pillars of Marble which God himself hath Set up, which Are firm and strong, and might bear them up;
cc j n1, cs d n2 pp-f n1 r-crq np1 px31 vhz vvn a-acp, r-crq vbr j cc j, cc vmd vvi pno32 a-acp;
(34) sermon (DIV2)
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to build upon them that Justice, which would raise them up above the dying and killing glories of this world, to that which is everlasting in the highest heavens; and so conclude.
to built upon them that justice, which would raise them up above the dying and killing Glories of this world, to that which is everlasting in the highest heavens; and so conclude.
pc-acp vvi p-acp pno32 d n1, r-crq vmd vvi pno32 a-acp p-acp dt j-vvg cc vvg n2 pp-f d n1, p-acp cst r-crq vbz j p-acp dt js n2; cc av vvi.
(34) sermon (DIV2)
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And first, the complaint is old that Justice and Honesty hath since left the earth, or rather is drove out of it;
And First, the complaint is old that justice and Honesty hath since left the earth, or rather is drove out of it;
cc ord, dt n1 vbz j cst n1 cc n1 vhz p-acp vvn dt n1, cc av-c vbz vvd av pp-f pn31;
(34) sermon (DIV2)
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14316
to speak truth, when her Territories were largest, when she stretcht the curtains of her habitation to the furthest, she did but angustè habitare, she took up but little roo me,
to speak truth, when her Territories were Largest, when she stretched the curtains of her habitation to the furthest, she did but angustè habitare, she took up but little roo me,
pc-acp vvi n1, c-crq po31 n2 vbdr js, c-crq pns31 vvd dt n2 pp-f po31 n1 p-acp dt js, pns31 vdd p-acp fw-fr fw-la, pns31 vvd a-acp p-acp j av pno11,
(34) sermon (DIV2)
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and her retinue was but small;
and her retinue was but small;
cc po31 n1 vbds p-acp j;
(34) sermon (DIV2)
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she never yet could tithe the children of men, and it had been well if she had taken in one of an hundred.
she never yet could tithe the children of men, and it had been well if she had taken in one of an hundred.
pns31 av-x av vmd vvi dt n2 pp-f n2, cc pn31 vhd vbn av cs pns31 vhd vvn p-acp crd pp-f dt crd.
(34) sermon (DIV2)
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14319
It were even a labour to shew the divers arts and inventions of men, which they made use of to work out their way to honour, and the riches of this world.
It were even a labour to show the diverse arts and Inventions of men, which they made use of to work out their Way to honour, and the riches of this world.
pn31 vbdr av dt n1 pc-acp vvi dt j ng1 cc n2 pp-f n2, r-crq pns32 vvd n1 pp-f pc-acp vvi av po32 n1 pc-acp vvi, cc dt n2 pp-f d n1.
(34) sermon (DIV2)
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Cain is blamed by Josephus for first finding out Weights and Measures, which was a tacite and silent accusation that that age was corrupt, in which so much caution was necessary.Cain is blamed by Josephus for First finding out Weights and Measures, which was a tacit and silent accusation that that age was corrupt, in which so much caution was necessary.
np1 vbz vvn p-acp np1 p-acp ord vvg av n2 cc n2, r-crq vbds dt n1 cc j n1 cst d n1 vbds j, p-acp r-crq av d n1 vbds j.
(34) sermon (DIV2)
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Quid foenus & kalendarium? saith Seneca, what are interest, and the kalendar, and your count-books,Quid Foenus & Kalendarium? Says Senecca, what Are Interest, and the calendar, and your count-books,
fw-la fw-la cc fw-la? vvz np1, r-crq vbr n1, cc dt n1, cc po22 n2,
(34) sermon (DIV2)
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14322
but names extra naturam posita, found out quite besides and beyond the intention of nature? what are your bills and obligations,
but names extra naturam Posita, found out quite beside and beyond the intention of nature? what Are your bills and obligations,
cc-acp n2 fw-la fw-la fw-la, vvd av av a-acp cc p-acp dt n1 pp-f n1? q-crq vbr po22 n2 cc n2,
(34) sermon (DIV2)
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14323
and indentures, but as so many Libels wherein you professe to the world, that you dare not trust one another,
and indentures, but as so many Libels wherein you profess to the world, that you Dare not trust one Another,
cc n2, cc-acp c-acp av d n2 c-crq pn22 vvb p-acp dt n1, cst pn22 vvb xx vvi pi j-jn,
(34) sermon (DIV2)
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14356
but did spread some part of its poyson and Malignity amongst those who may seem to have been sent down from heaven to purge it out.
but did spread Some part of its poison and Malignity among those who may seem to have been sent down from heaven to purge it out.
cc-acp vdd vvi d n1 pp-f po31 n1 cc n1 p-acp d r-crq vmb vvi pc-acp vhi vbn vvn a-acp p-acp n1 pc-acp vvi pn31 av.
(34) sermon (DIV2)
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and that you believe men cannot be honest unlesse they be bound? plus annulis quàm animis creditis, your seal-rings are a better assurance then your Faiths.
and that you believe men cannot be honest unless they be bound? plus annulis quàm animis creditis, your seal-rings Are a better assurance then your Faiths.
cc cst pn22 vvb n2 vmbx vbi j cs pns32 vbb vvn? fw-fr fw-la fw-la fw-la fw-la, po22 n2 vbr dt jc n1 cs po22 n2.
(34) sermon (DIV2)
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14325
And how do too many sell themselves, but not for bread? how in all sorts and conditions of men have some used their power, others their wit pro lege publica, instead of a publick Law;
And how do too many fell themselves, but not for bred? how in all sorts and conditions of men have Some used their power, Others their wit Pro lege Public, instead of a public Law;
cc q-crq vdb av d vvi px32, cc-acp xx p-acp n1? c-crq p-acp d n2 cc n2 pp-f n2 vhb d vvn po32 n1, n2-jn po32 n1 fw-la fw-la fw-la, av pp-f dt j n1;
(34) sermon (DIV2)
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14326
and have entitled themselves the just possessors of that estate into which they have wrought themselves with hands of oppression, robbery,
and have entitled themselves the just Possessors' of that estate into which they have wrought themselves with hands of oppression, robbery,
cc vhb vvn px32 dt j n2 pp-f d n1 p-acp r-crq pns32 vhb vvn px32 p-acp n2 pp-f n1, n1,
(34) sermon (DIV2)
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and deceit? It hath been an old reproch which hath been laid upon Commonwealths, that they did set common honesty to sale.
and deceit? It hath been an old reproach which hath been laid upon Commonwealths, that they did Set Common honesty to sale.
cc n1? pn31 vhz vbn dt j n1 r-crq vhz vbn vvn p-acp n2, cst pns32 vdd vvi j n1 p-acp n1.
(34) sermon (DIV2)
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14328
The Athenians had NONLATINALPHABET, a tribute out of the stews;
The Athenians had, a tribute out of the Stews;
dt np1 vhd, dt n1 av pp-f dt n2;
(34) sermon (DIV2)
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and we are told that Christians have so, it Rome may yet be thought to be in Christendome.
and we Are told that Christians have so, it Room may yet be Thought to be in Christendom.
cc pns12 vbr vvn cst np1 vhb av, pn31 n1 vmb av vbi vvn pc-acp vbi p-acp np1.
(34) sermon (DIV2)
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14330
Look into the Civil Law Codice de Spect. Scen. & Lenonibus, of theatricall shews, stage-playes,
Look into the Civil Law Codice de Specked. Scene & Lenonibus, of theatrical shows, stageplays,
n1 p-acp dt j n1 np1 fw-la vvd. np1 cc fw-la, pp-f j vvz, n2,
(34) sermon (DIV2)
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and bawdes, and you shall find, that even from hence, from these loathsome and nasty dunghills of corruption, Emperours, & Common-wealths have sucked gain:
and bawds, and you shall find, that even from hence, from these loathsome and nasty dunghills of corruption, emperors, & Commonwealths have sucked gain:
cc n2, cc pn22 vmb vvi, cst av p-acp av, p-acp d j cc j n2 pp-f n1, n2, cc n2 vhb vvn n1:
(34) sermon (DIV2)
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14332
Mathematicians, Juglers, Fortunetellers, Theeves, and which the Father could not tell whether he should grieve or blush at, Inter hos Christiani vectigales, amongst this rabble Christians also were brought in as Tributary.
Mathematicians, Jugglers, Fortunetellers, Thieves, and which the Father could not tell whither he should grieve or blush At, Inter hos Christians vectigales, among this rabble Christians also were brought in as Tributary.
n2, n2, n2, n2, cc r-crq dt n1 vmd xx vvi cs pns31 vmd vvi cc vvi p-acp, fw-la fw-la np1 n2, p-acp d n1 np1 av vbdr vvn p-acp c-acp n-jn.
(34) sermon (DIV2)
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14333
This was exacted from poor men, from statues, from dead-men, from very Urine, and to the Emperour it was a sweet smelling savour.
This was exacted from poor men, from statues, from Dead men, from very Urine, and to the Emperor it was a sweet smelling savour.
d vbds vvn p-acp j n2, p-acp n2, p-acp n2, p-acp j n1, cc p-acp dt n1 pn31 vbds dt j j-vvg n1.
(34) sermon (DIV2)
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14334
In one age they did Uxorium pendere, pay a summe of money for not being married;
In one age they did Uxorium pendere, pay a sum of money for not being married;
p-acp crd n1 pns32 vdd np1 fw-la, vvb dt n1 pp-f n1 p-acp xx vbg vvn;
(34) sermon (DIV2)
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in another etiam Matrimonia obnoxia, they who were married were liable to this exaction; quocunque modo rem, Gain was welcome at what gate or postern soever it came in:
in Another etiam Matrimonia obnoxia, they who were married were liable to this exaction; quocunque modo remembering, Gain was welcome At what gate or postern soever it Come in:
p-acp j-jn fw-la fw-gr fw-la, pns32 r-crq vbdr vvn vbdr j p-acp d n1; fw-la fw-la vvg, n1 vbds j-jn p-acp r-crq n1 cc n1 av pn31 vvd p-acp:
(34) sermon (DIV2)
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so soon did they forget they were men, so little did they regard the Law of nature.
so soon did they forget they were men, so little did they regard the Law of nature.
av av vdd pns32 vvi pns32 vbdr n2, av av-j vdd pns32 vvi dt n1 pp-f n1.
(34) sermon (DIV2)
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And it were to be wished that this evil had stayed here, that this art of unjust and unlawfull acquisition had been onely known in the tents of Kedar; but by degrees it stole in and found entertainment in the Church of God,
And it were to be wished that this evil had stayed Here, that this art of unjust and unlawful acquisition had been only known in the tents of Kedar; but by Degrees it stole in and found entertainment in the Church of God,
cc pn31 vbdr pc-acp vbi vvn cst d n-jn vhd vvn av, cst d n1 pp-f j cc j n1 vhd vbn av-j vvn p-acp dt n2 pp-f np1; cc-acp p-acp n2 pn31 vvd p-acp cc vvd n1 p-acp dt n1 pp-f np1,
(34) sermon (DIV2)
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and Christians forgetting their profession, quae nil nisi justum suadet, which should be known by justice and equity,
and Christians forgetting their profession, Quae nil nisi Justum Suadet, which should be known by Justice and equity,
cc np1 vvg po32 n1, fw-la fw-la fw-la fw-la fw-la, r-crq vmd vbi vvn p-acp n1 cc n1,
(34) sermon (DIV2)
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and the contempt of the world, began to think stolen waters sweet, and to feed greedily on the bread of deceit and violence.
and the contempt of the world, began to think stolen waters sweet, and to feed greedily on the bred of deceit and violence.
cc dt n1 pp-f dt n1, vvd pc-acp vvi vvn n2 j, cc pc-acp vvi av-j p-acp dt n1 pp-f n1 cc n1.
(34) sermon (DIV2)
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14340
For as the Pharisees did teach their children to say to their Father and Mother, Corban, which is not a curse, as some have imagined;
For as the Pharisees did teach their children to say to their Father and Mother, Corban, which is not a curse, as Some have imagined;
p-acp p-acp dt np2 vdd vvi po32 n2 pc-acp vvi p-acp po32 n1 cc n1, np1, r-crq vbz xx dt n1, c-acp d vhi vvn;
(34) sermon (DIV2)
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14392
for a strange conceit is now crept into the world, that how regardlesse soever we be of those seeds of Goodnesse,
for a strange conceit is now crept into the world, that how regardless soever we be of those seeds of goodness,
p-acp dt j n1 vbz av vvn p-acp dt n1, cst c-crq av av pns12 vbb pp-f d n2 pp-f n1,
(34) sermon (DIV2)
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14341
for the Pharisees were too wise to be so openly wicked, as to teach men to curse their parents; (to have done this had been to forfeit their Phylacteries) but it was their craft and policy,
for the Pharisees were too wise to be so openly wicked, as to teach men to curse their Parents; (to have done this had been to forfeit their Phylacteries) but it was their craft and policy,
p-acp dt np2 vbdr av j pc-acp vbi av av-j j, c-acp pc-acp vvi n2 pc-acp vvi po32 n2; (p-acp vhi vdn d vhd vbn pc-acp vvi po32 n2) cc-acp pn31 vbds po32 n1 cc n1,
(34) sermon (DIV2)
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an art to fill their treasurie;
an art to fill their treasury;
dt n1 pc-acp vvi po32 n1;
(34) sermon (DIV2)
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and therefore they taught children who were offended with their parents to consecrate their wealth to the Treasury, that so they might defeat that other Law which bound them to supply their parents in want and distresse;
and Therefore they taught children who were offended with their Parents to consecrate their wealth to the Treasury, that so they might defeat that other Law which bound them to supply their Parents in want and distress;
cc av pns32 vvd n2 r-crq vbdr vvn p-acp po32 n2 pc-acp vvi po32 n1 p-acp dt n1, cst av pns32 vmd vvi d j-jn n1 r-crq vvd pno32 pc-acp vvi po32 n2 p-acp n1 cc n1;
(34) sermon (DIV2)
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so even within the pale of the Church, there were found men whose Phylacteries were as broad as theirs, who by holy fraud did take into their hands the possessions of the earth,
so even within the pale of the Church, there were found men whose Phylacteries were as broad as theirs, who by holy fraud did take into their hands the possessions of the earth,
av av p-acp dt j pp-f dt n1, pc-acp vbdr vvn n2 r-crq n2 vbdr a-acp j c-acp png32, r-crq p-acp j n1 vdd vvi p-acp po32 n2 dt n2 pp-f dt n1,
(34) sermon (DIV2)
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and at last laid claim unto the whole world, and that upon the score of Religion;
and At last laid claim unto the Whole world, and that upon the score of Religion;
cc p-acp ord vvn n1 p-acp dt j-jn n1, cc cst p-acp dt n1 pp-f n1;
(34) sermon (DIV2)
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14346
taught men to redeeme their ill-spent time with a piece of silver;
taught men to Redeem their ill-spent time with a piece of silver;
vvn n2 pc-acp vvi po32 j n1 p-acp dt n1 pp-f n1;
(34) sermon (DIV2)
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14347
for what were else the prayers for the dead, as they were used in the Church of Rome, but the price of mens souls? For the very thought of the power and efficacy of them drove men to a more supine and negligent conversation, to weary themselves in the wayes of wickednesse, having such a pillow to sleep on;
for what were Else the Prayers for the dead, as they were used in the Church of Rome, but the price of men's Souls? For the very Thought of the power and efficacy of them drove men to a more supine and negligent Conversation, to weary themselves in the ways of wickedness, having such a pillow to sleep on;
p-acp r-crq vbdr av dt n2 p-acp dt j, c-acp pns32 vbdr vvn p-acp dt n1 pp-f np1, p-acp dt n1 pp-f ng2 n2? p-acp dt j n1 pp-f dt n1 cc n1 pp-f pno32 vvd n2 p-acp dt av-dc n1 cc j n1, pc-acp vvi px32 p-acp dt n2 pp-f n1, vhg d dt n1 pc-acp vvi a-acp;
(34) sermon (DIV2)
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14348
for what need they be diligent to make their election sure whilest they live, who are fully perswaded that this may be done by proxy for them when they are dead? This is truly the Pharisees Corban, to teach men to rob their parents, to endanger their soules by religion, that so their treasuries may be full,
for what need they be diligent to make their election sure whilst they live, who Are Fully persuaded that this may be done by proxy for them when they Are dead? This is truly the Pharisees Corban, to teach men to rob their Parents, to endanger their Souls by Religion, that so their treasuries may be full,
p-acp r-crq n1 pns32 vbb j pc-acp vvi po32 n1 j cs pns32 vvb, r-crq vbr av-j vvn cst d vmb vbi vdn p-acp n1 p-acp pno32 c-crq pns32 vbr j? d vbz av-j dt np2 np1, pc-acp vvi n2 pc-acp vvi po32 n2, pc-acp vvi po32 n2 p-acp n1, cst av po32 n2 vmb vbi j,
(34) sermon (DIV2)
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14349
and so to make that monumentum sceleris, a lasting monument of their craft and policy, which should have been specimen pietatis, an example and expression of piety;
and so to make that Monument sceleris, a lasting monument of their craft and policy, which should have been specimen pietatis, an Exampl and expression of piety;
cc av pc-acp vvi cst fw-la fw-la, dt j-vvg n1 pp-f po32 n1 cc n1, r-crq vmd vhi vbn fw-la fw-la, dt n1 cc n1 pp-f n1;
(34) sermon (DIV2)
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14350
this was to cheat them into charity and liberality (which should be free and voluntary) with false hopes.
this was to cheat them into charity and liberality (which should be free and voluntary) with false hope's.
d vbds pc-acp vvi pno32 p-acp n1 cc n1 (r-crq vmd vbi j cc j-jn) p-acp j n2.
(34) sermon (DIV2)
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14351
It was the saying of Martin Luther, Papatus est robusta venatio Romani episcopi, that Popery was nothing else but a close senting and following of gain,
It was the saying of Martin Luther, Papacy est robusta Venatio Romani Bishops, that Popery was nothing Else but a close senting and following of gain,
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(34) sermon (DIV2)
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14352
and hunting after the riches and Pomp of the world; for if men will not give or yield up their estates, either Policy shall betray,
and hunting After the riches and Pomp of the world; for if men will not give or yield up their estates, either Policy shall betray,
cc vvg p-acp dt n2 cc n1 pp-f dt n1; c-acp cs n2 vmb xx vvi cc vvi a-acp po32 n2, d n1 vmb vvi,
(34) sermon (DIV2)
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or Power like a whirlwind snatch them away.
or Power like a whirlwind snatch them away.
cc n1 av-j dt n1 vvb pno32 av.
(34) sermon (DIV2)
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14354
When Peters keyes are too weak, Julius the second flings them into the River •iber, with this Christian resolution, to try what Pauls sword could do.
When Peter's keys Are too weak, Julius the second flings them into the River •iber, with this Christian resolution, to try what Paul's sword could do.
c-crq npg1 n2 vbr av j, np1 dt ord vvz pno32 p-acp dt n1 n1, p-acp d njp n1, pc-acp vvi r-crq npg1 n1 vmd vdi.
(34) sermon (DIV2)
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14355
We may say with the wise man, that this is an evil disease under the sunne, a disease which did not onely envenome that politick estate, which is nothing else but a disease,
We may say with the wise man, that this is an evil disease under the sun, a disease which did not only envenom that politic estate, which is nothing Else but a disease,
pns12 vmb vvi p-acp dt j n1, cst d vbz dt j-jn n1 p-acp dt n1, dt n1 r-crq vdd xx av-j vvi d j n1, r-crq vbz pix av cc-acp dt n1,
(34) sermon (DIV2)
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14393
how forgetfull soever of that which nature dictates to us, yet if we can heare of honesty, talk of honesty,
how forgetful soever of that which nature dictates to us, yet if we can hear of honesty, talk of honesty,
c-crq j av pp-f d r-crq n1 vvz p-acp pno12, av cs pns12 vmb vvi pp-f n1, n1 pp-f n1,
(34) sermon (DIV2)
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14357
We cannot but magnifie the name of God for this blessed reformation of the Church, and blesse their memories which were the Instruments;
We cannot but magnify the name of God for this blessed Reformation of the Church, and bless their memories which were the Instruments;
pns12 vmbx p-acp vvi dt n1 pp-f np1 p-acp d j-vvn n1 pp-f dt n1, cc vvi po32 n2 r-crq vbdr dt n2;
(34) sermon (DIV2)
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14358
but yet some there be, who have thought it a just complaint, that at least some of those who did beare a name with the best, did not so much seek Gods honor,
but yet Some there be, who have Thought it a just complaint, that At least Some of those who did bear a name with the best, did not so much seek God's honour,
cc-acp av d pc-acp vbi, r-crq vhb vvn pn31 dt j n1, cst p-acp ds d pp-f d r-crq vdd vvi dt n1 p-acp dt js, vdd xx av av-d vvi npg1 n1,
(34) sermon (DIV2)
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14359
as their own, and the improvement of their estate, and enlargment of their Territories, more then the advancement of piety,
as their own, and the improvement of their estate, and enlargement of their Territories, more then the advancement of piety,
c-acp po32 d, cc dt n1 pp-f po32 n1, cc n1 pp-f po32 n2, av-dc cs dt n1 pp-f n1,
(34) sermon (DIV2)
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14360
and so to recover her, drew more blood from her then was necessary. Excessit medicina modum, nimiumque sequuta est Quâ morbi duxere, manus — Lucan.
and so to recover her, drew more blood from her then was necessary. Excessit medicina modum, nimiumque sequuta est Quâ Morbi duxere, manus — Lucan.
cc av pc-acp vvi pno31, vvd dc n1 p-acp pno31 av vbds j. fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la — np1.
(34) sermon (DIV2)
857
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14361
I will here passe no censure upon it, and yet one would think Jupiters cloak would sit best on his own shoulders;
I will Here pass no censure upon it, and yet one would think Jupiter's cloak would fit best on his own shoulders;
pns11 vmb av vvi dx n1 p-acp pn31, cc av pi vmd vvi npg1 n1 vmd vvi js p-acp po31 d n2;
(34) sermon (DIV2)
858
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14362
but yet we may have leave to look back and bewaile it, and at least wish that the hand which was so active to cure it had not made so deep an incision as to leave no blood:
but yet we may have leave to look back and bewail it, and At least wish that the hand which was so active to cure it had not made so deep an incision as to leave no blood:
cc-acp av pns12 vmb vhi n1 pc-acp vvi av cc vvi pn31, cc p-acp ds n1 cst dt n1 r-crq vbds av j pc-acp vvi pn31 vhd xx vvn av j-jn dt n1 c-acp pc-acp vvi dx n1:
(34) sermon (DIV2)
858
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14363
That there had been some other way found out to restore her to her health and soundnesse,
That there had been Some other Way found out to restore her to her health and soundness,
cst a-acp vhd vbn d j-jn n1 vvd av pc-acp vvi pno31 p-acp po31 n1 cc n1,
(34) sermon (DIV2)
858
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14364
then that which at first made her poore, and at last nothing.
then that which At First made her poor, and At last nothing.
av cst r-crq p-acp ord vvd po31 j, cc p-acp ord pix.
(34) sermon (DIV2)
858
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14365
But this is but our wish, and not our censure, and we may spend our affection there, where we may not venture our judgment;
But this is but our wish, and not our censure, and we may spend our affection there, where we may not venture our judgement;
p-acp d vbz p-acp po12 n1, cc xx po12 n1, cc pns12 vmb vvi po12 n1 a-acp, c-crq pns12 vmb xx vvi po12 n1;
(34) sermon (DIV2)
858
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14366
The tree which grew up and was strong, whose leaves were fair, and fruit much, whose height seemed to reach to heaven,
The tree which grew up and was strong, whose leaves were fair, and fruit much, whose height seemed to reach to heaven,
dt n1 r-crq vvd a-acp cc vbds j, rg-crq n2 vbdr j, cc n1 av-d, rg-crq n1 vvd pc-acp vvi p-acp n1,
(34) sermon (DIV2)
858
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14367
and the sight thereof to the end of all the earth;
and the sighed thereof to the end of all the earth;
cc dt n1 av p-acp dt n1 pp-f d dt n1;
(34) sermon (DIV2)
858
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14368
whose boughs spread even to the envy of her who sits as a Queen amongst the nations, is now hewen down,
whose boughs spread even to the envy of her who sits as a Queen among the Nations, is now hewn down,
rg-crq n2 vvb av p-acp dt n1 pp-f pno31 r-crq vvz p-acp dt n1 p-acp dt n2, vbz av vvn a-acp,
(34) sermon (DIV2)
858
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14369
and scarce a stump of the roots left in the earth: so that we may wish for that which we can never hope;
and scarce a stump of the roots left in the earth: so that we may wish for that which we can never hope;
cc av-j dt n1 pp-f dt n2 vvn p-acp dt n1: av cst pns12 vmb vvi p-acp d r-crq pns12 vmb av-x vvi;
(34) sermon (DIV2)
858
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14370
and yet we might have observed some of those who cryed down with it, down with it to the ground, even those who first laid the axe to the root of the tree, sad and heavy and angry as Haman was when he waited on Mordecai, now clad with that honor which his ambition had prophesied and decreed to himself, much troubled that they gathered so little fruit from the branches, when the tree was fallen. But to proceed;
and yet we might have observed Some of those who cried down with it, down with it to the ground, even those who First laid the axe to the root of the tree, sad and heavy and angry as Haman was when he waited on Mordecai, now clad with that honour which his ambition had prophesied and decreed to himself, much troubled that they gathered so little fruit from the branches, when the tree was fallen. But to proceed;
cc av pns12 vmd vhi vvn d pp-f d r-crq vvd a-acp p-acp pn31, a-acp p-acp pn31 p-acp dt n1, av d r-crq ord vvd dt n1 p-acp dt n1 pp-f dt n1, j cc j cc j c-acp np1 vbds c-crq pns31 vvd p-acp np1, av vvn p-acp d n1 r-crq po31 n1 vhd vvn cc vvn p-acp px31, av-d vvn cst pns32 vvd av j n1 p-acp dt n2, c-crq dt n1 vbds vvn. p-acp pc-acp vvi;
(34) sermon (DIV2)
858
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14371
This contagion hath spread it self well-neere over the face of all Christendome, where most men count that lawfull purchase, which they can lay hold on:
This contagion hath spread it self well-near over the face of all Christendom, where most men count that lawful purchase, which they can lay hold on:
d n1 vhz vvn pn31 n1 j p-acp dt n1 pp-f d np1, c-crq ds n2 vvb d j n1, r-crq pns32 vmb vvi vvi a-acp:
(34) sermon (DIV2)
859
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14372
much like Vibius in Tacitus, pecunia & ingenio inter claros magis quam bonos; more famous for their worldly providence and wealth then their honesty.
much like Vibius in Tacitus, Pecunia & ingenio inter claros magis quam bonos; more famous for their worldly providence and wealth then their honesty.
d j npg1 p-acp np1, fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la; av-dc j p-acp po32 j n1 cc n1 cs po32 n1.
(34) sermon (DIV2)
859
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14373
What should I speak of theeves that are dragged to the Bar? the Greek proverb tells us there be theeves that keep holiday;
What should I speak of thieves that Are dragged to the Bar? the Greek proverb tells us there be thieves that keep holiday;
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(34) sermon (DIV2)
859
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14374
and old Cato in Gellius, that those who steal from private men, are fed with the bread of affliction, held in misery and Irons;
and old Cato in Gellius, that those who steal from private men, Are fed with the bred of affliction, held in misery and Irons;
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(34) sermon (DIV2)
859
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14375
but Fures publici in auro & purpura, but your publick theeves do glitter in purple and gold,
but Fures publici in auro & purpura, but your public thieves do glitter in purple and gold,
cc-acp fw-la fw-la p-acp fw-la cc fw-la, p-acp po22 j n2 vdb j p-acp j-jn cc n1,
(34) sermon (DIV2)
859
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14376
and none dare say, Black is their eye, (as the word is) for feare of losing their own.
and none Dare say, Black is their eye, (as the word is) for Fear of losing their own.
cc pix vvb vvi, j-jn vbz po32 n1, (c-acp dt n1 vbz) p-acp n1 pp-f vvg po32 d.
(34) sermon (DIV2)
859
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14377
There have been Laws made against those who dig down walls by night, who sell adulterate and mixt corn, who suppresse and hoord their corn to sell it dearer, whom Basil calls the Hucksters and Factors of the common calamity;
There have been Laws made against those who dig down walls by night, who fell adulterate and mixed corn, who suppress and hoard their corn to fell it Dearer, whom Basil calls the Hucksters and Factors of the Common calamity;
pc-acp vhi vbn n2 vvn p-acp d r-crq vvb a-acp n2 p-acp n1, r-crq vvb j cc vvn n1, r-crq vvi cc vvi po32 n1 pc-acp vvi pn31 jc-jn, ro-crq np1 vvz dt n2 cc n2 pp-f dt j n1;
(34) sermon (DIV2)
859
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14378
Laws against Impostors and cheaters, and the authority of the Magistrate hath influence upon men of what calling or quality soever. Laws against Impostors and cheaters, and the Authority of the Magistrate hath influence upon men of what calling or quality soever.
n2 p-acp n2 cc n2, cc dt n1 pp-f dt n1 vhz n1 p-acp n2 pp-f r-crq n1 cc n1 av.
(34) sermon (DIV2)
859
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14379
In the Common-wealth of Rome, there was a Law to regulate Fullers, and in ours a Parliamentary Statute, that Cord-wainers should look to their sowing threads,
In the Commonwealth of Room, there was a Law to regulate Fullers, and in ours a Parliamentary Statute, that Cordwainers should look to their sowing threads,
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(34) sermon (DIV2)
859
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14380
and that their wax should be well tempered;
and that their wax should be well tempered;
cc cst po32 n1 vmd vbi av vvn;
(34) sermon (DIV2)
859
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14381
but what Law can restrain them who can deale with the Law as Alexander did with the Gordian knot, cut it asunder with their sword;
but what Law can restrain them who can deal with the Law as Alexander did with the Gordian knot, Cut it asunder with their sword;
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(34) sermon (DIV2)
859
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14382
I meane can defeat and baffle the Law by their power and wealth? or those, who as Tully spake of a certain Orator, are Lubrici & incomprehensibles, so slippery, that the Law cannot lay hold on them; I mean can defeat and baffle the Law by their power and wealth? or those, who as Tully spoke of a certain Orator, Are Lubrici & incomprehensibles, so slippery, that the Law cannot lay hold on them;
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(34) sermon (DIV2)
859
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14383
so cunning, that they can deceive the eyes of the Sun, and Justice it self, and rob the poore even at nooneday;
so cunning, that they can deceive the eyes of the Sun, and justice it self, and rob the poor even At noonday;
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(34) sermon (DIV2)
859
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14384
who can make up the ruines of their estate which the dye or strumpet hath wasted, with the teares of the widow and fatherlesse,
who can make up the ruins of their estate which the die or strumpet hath wasted, with the tears of the widow and fatherless,
r-crq vmb vvi a-acp dt n2 pp-f po32 n1 r-crq dt n1 cc n1 vhz vvn, p-acp dt n2 pp-f dt n1 cc j,
(34) sermon (DIV2)
859
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14385
and then think with that Emperour, Nunquam se prosperiori al•â usos, that they never threw a more fortunate cast in their life? yet such we have in the world, and they call themselves Christians.
and then think with that Emperor, Never se prosperiori al•â usos, that they never threw a more fortunate cast in their life? yet such we have in the world, and they call themselves Christians.
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(34) sermon (DIV2)
859
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14386
We must draw towards a conclusion:
We must draw towards a conclusion:
pns12 vmb vvi p-acp dt n1:
(34) sermon (DIV2)
860
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14387
Thus have we shaken both the pillars of Justice, Nature and Grace, and put behind our backs the lessons of the one,
Thus have we shaken both the pillars of justice, Nature and Grace, and put behind our backs the Lessons of the one,
av vhb pns12 vvn d dt n2 pp-f n1, n1 cc n1, cc vvd a-acp po12 n2 dt n2 pp-f dt crd,
(34) sermon (DIV2)
860
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14388
and precepts of the other, that we may run with lesse regret and controll to that forbidden tree which we delight to look on.
and Precepts of the other, that we may run with less regret and control to that forbidden tree which we delight to look on.
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(34) sermon (DIV2)
860
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14389
Nature is swallowed up in victory by the love of the world; buried and raked up in the lust of the eyes, the lust of the flesh, and the Pride of life;
Nature is swallowed up in victory by the love of the world; buried and raked up in the lust of the eyes, the lust of the Flesh, and the Pride of life;
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(34) sermon (DIV2)
860
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14390
and then on this foundation of innocency we build in blood; on this ground of Justice we set up oppression:
and then on this Foundation of innocency we built in blood; on this ground of justice we Set up oppression:
cc av p-acp d n1 pp-f n1 pns12 vvb p-acp n1; p-acp d n1 pp-f n1 pns12 vvd a-acp n1:
(34) sermon (DIV2)
860
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14391
nay which is yet worse, Nature is swallowed up in victory by Grace it self, the Decalogue is lost in our Creed, & Honesty in Faith;
nay which is yet Worse, Nature is swallowed up in victory by Grace it self, the Decalogue is lost in our Creed, & Honesty in Faith;
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(34) sermon (DIV2)
860
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14394
and cast some of our Gall and Bitternesse upon that Injustice which is to us as sweet as honey, we may be good Christians enough,
and cast Some of our Gall and Bitterness upon that Injustice which is to us as sweet as honey, we may be good Christians enough,
cc vvd d pp-f po12 n1 cc n1 p-acp d n1 r-crq vbz p-acp pno12 p-acp j c-acp n1, pns12 vmb vbi j np1 av-d,
(34) sermon (DIV2)
860
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14395
and the onely religious men in the world.
and the only religious men in the world.
cc dt j j n2 p-acp dt n1.
(34) sermon (DIV2)
860
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14396
And as the ancients in time of Superstition, did appropriate Religion to that kind of life which did least expresse it,
And as the ancients in time of Superstition, did Appropriate Religion to that kind of life which did least express it,
cc c-acp dt n2-j p-acp n1 pp-f n1, vdd vvi n1 p-acp d n1 pp-f n1 r-crq vdd av-ds vvi pn31,
(34) sermon (DIV2)
860
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14397
and men were then said Ingredi Religionem, to enter into Religion, when they went into a Monastery, and put on a Monks coule;
and men were then said Ingredi Religionem, to enter into Religion, when they went into a Monastery, and put on a Monks Coal;
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(34) sermon (DIV2)
860
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14398
so there are a generation of men amongst us, who talk of nothing more then Religion,
so there Are a generation of men among us, who talk of nothing more then Religion,
av a-acp vbr dt n1 pp-f n2 p-acp pno12, r-crq n1 pp-f pix av-dc cs n1,
(34) sermon (DIV2)
860
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14399
as if it must needs live and dye with them, and yet do onely take her mantle and vizor,
as if it must needs live and die with them, and yet do only take her mantle and vizor,
c-acp cs pn31 vmb av vvi cc vvi p-acp pno32, cc av vdb av-j vvi po31 n1 cc n1,
(34) sermon (DIV2)
860
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14400
and in it walk on the whole course of their life;
and in it walk on the Whole course of their life;
cc p-acp pn31 vvi p-acp dt j-jn n1 pp-f po32 n1;
(34) sermon (DIV2)
860
Page 547
14401
here beating their fellow servants, here defaming one, and defrauding another, and defaming him, that they may defraud him;
Here beating their fellow Servants, Here defaming one, and defrauding Another, and defaming him, that they may defraud him;
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(34) sermon (DIV2)
860
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14402
they sharply inveigh against and lash the iniquities of the time, they are severe Justiciaries, and chastise all but themselves, as the wanton women in Ausonius did crucify Cupid on the wall, sibi ignoscunt, & plectunt Deum, they know well enough how to pardon themselves for fraud,
they sharply inveigh against and lash the iniquities of the time, they Are severe Justiciaries, and chastise all but themselves, as the wanton women in Ausonius did crucify Cupid on the wall, sibi ignoscunt, & plectunt God, they know well enough how to pardon themselves for fraud,
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(34) sermon (DIV2)
860
Page 547
14403
for lying, for false weights and measures, for covetousnesse and malice, and the whole body of their Religion is made up in this, to fling disgrace upon the name of dishonesty,
for lying, for false weights and measures, for covetousness and malice, and the Whole body of their Religion is made up in this, to fling disgrace upon the name of dishonesty,
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(34) sermon (DIV2)
860
Page 547
14404
and so punish it but in a picture. For conclusion then;
and so Punish it but in a picture. For conclusion then;
cc av vvi pn31 p-acp p-acp dt n1. p-acp n1 av;
(34) sermon (DIV2)
860
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14405
to avoid these rocks at which so many have been cast away and lost, Let us first look up upon this light of nature,
to avoid these Rocks At which so many have been cast away and lost, Let us First look up upon this Light of nature,
pc-acp vvi d n2 p-acp r-crq av d vhb vbn vvn av cc vvn, vvb pno12 ord vvi a-acp p-acp d n1 pp-f n1,
(34) sermon (DIV2)
861
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14406
and walk honestly as in the day, and not after those blind guides, the love of our selves,
and walk honestly as in the day, and not After those blind guides, the love of our selves,
cc vvb av-j a-acp p-acp dt n1, cc xx p-acp d j n2, dt n1 pp-f po12 n2,
(34) sermon (DIV2)
861
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14407
and the glory of the world, which will lead us on pleasantly for a while, and at last slip from us and leave us in the dark, there to lament,
and the glory of the world, which will led us on pleasantly for a while, and At last slip from us and leave us in the dark, there to lament,
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(34) sermon (DIV2)
861
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14408
and curse the folly of our waies. For Riches and Honour and Pleasure are not naturall unto us, but adventitious and accidentall,
and curse the folly of our ways. For Riches and Honour and Pleasure Are not natural unto us, but adventitious and accidental,
cc vvi dt n1 pp-f po12 n2. p-acp n2 cc n1 cc n1 vbr xx j p-acp pno12, cc-acp j cc j,
(34) sermon (DIV2)
861
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14409
and that which is naturall should be prevalent against all that is accidentall, say the Civilians. This Relation by Nature should be strong against all forraign Circumstances whatsoever.
and that which is natural should be prevalent against all that is accidental, say the Civilians. This Relation by Nature should be strong against all foreign circumstances whatsoever.
cc cst r-crq vbz j vmd vbi j p-acp d cst vbz j, vvi dt n2-jn. d n1 p-acp n1 vmd vbi j p-acp d j n2 r-crq.
(34) sermon (DIV2)
861
Page 548
14410
And therefore it is but a busie folly, a studious kind of iniquity, to come and frame distinctions which may wipe out this relation,
And Therefore it is but a busy folly, a studious kind of iniquity, to come and frame Distinctions which may wipe out this Relation,
cc av pn31 vbz p-acp dt j n1, dt j n1 pp-f n1, pc-acp vvi cc vvi n2 r-crq vmb vvi av d n1,
(34) sermon (DIV2)
861
Page 548
14411
and so leave us at loose with line enough to run out unto a liberty and priviledge of encroching on others by fraud or violence;
and so leave us At lose with line enough to run out unto a liberty and privilege of encroaching on Others by fraud or violence;
cc av vvb pno12 p-acp j p-acp n1 av-d pc-acp vvi av p-acp dt n1 cc n1 pp-f j-vvg p-acp n2-jn p-acp n1 cc n1;
(34) sermon (DIV2)
861
Page 548
14412
As the Persians in Xenophon taught their children, that they might lye or not lye with a distinction, lye loudly to their enemies,
As the Persians in Xenophon taught their children, that they might lie or not lie with a distinction, lie loudly to their enemies,
c-acp dt npg1 p-acp np1 vvd po32 n2, cst pns32 vmd vvi cc xx vvi p-acp dt n1, vvb av-j p-acp po32 n2,
(34) sermon (DIV2)
861
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14414
and I feare we have too many such Persisians in this our Island, and if they do not utter and dictate it,
and I Fear we have too many such Persisians in this our Island, and if they do not utter and dictate it,
cc pns11 vvb pns12 vhb av d d ng1 p-acp d po12 n1, cc cs pns32 vdb xx vvi cc vvi pn31,
(34) sermon (DIV2)
861
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14415
yet their hearts speak it, and their hands speake it, and their practice proclaimes it to the whole world.
yet their hearts speak it, and their hands speak it, and their practice proclaims it to the Whole world.
av po32 n2 vvb pn31, cc po32 n2 vvi pn31, cc po32 n1 vvz pn31 p-acp dt j-jn n1.
(34) sermon (DIV2)
861
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14416
He is a stranger, he is an enemy, of another Religion, of another Faction, I may make what advantage I can upon him, undermine and blow him up;He is a stranger, he is an enemy, of Another Religion, of Another Faction, I may make what advantage I can upon him, undermine and blow him up;
pns31 vbz dt n1, pns31 vbz dt n1, pp-f j-jn n1, pp-f j-jn n1, pns11 vmb vvi r-crq n1 pns11 vmb p-acp pno31, vvb cc vvi pno31 a-acp;
(34) sermon (DIV2)
861
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14417
and thus the man, the image of God, the brother is quite lost.
and thus the man, the image of God, the brother is quite lost.
cc av dt n1, dt n1 pp-f np1, dt n1 vbz av vvn.
(34) sermon (DIV2)
861
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14418
And what is the issue of this Diabolicall coynage? even the same which Xenophon there observed to be of the Persian education.
And what is the issue of this Diabolical coinage? even the same which Xenophon there observed to be of the Persian education.
cc q-crq vbz dt n1 pp-f d j n1? av dt d r-crq np1 a-acp vvd pc-acp vbi pp-f dt jp n1.
(34) sermon (DIV2)
861
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14419
Their children, saith he, soone forgot the distinction, and grew up at last to be so bold as to lye to their best friends.
Their children, Says he, soon forgotten the distinction, and grew up At last to be so bold as to lie to their best Friends.
po32 n2, vvz pns31, av vvd dt n1, cc vvd a-acp p-acp ord pc-acp vbi av j c-acp pc-acp vvi p-acp po32 js n2.
(34) sermon (DIV2)
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And so it is with them who find it an easier thing to call themselves Religious then to make themselves honest;
And so it is with them who find it an Easier thing to call themselves Religious then to make themselves honest;
cc av pn31 vbz p-acp pno32 r-crq vvb pn31 dt jc n1 pc-acp vvi px32 j av pc-acp vvi px32 j;
(34) sermon (DIV2)
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who first begin with these proviso's and distinctions to practice injustice, and with so much gravity and demurenesse to deceive their brethren,
who First begin with these proviso's and Distinctions to practice injustice, and with so much gravity and demureness to deceive their brothers,
r-crq ord vvi p-acp d n2 cc n2 p-acp n1 n1, cc p-acp av d n1 cc n1 pc-acp vvi po32 n2,
(34) sermon (DIV2)
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14422
and to be dishonest by a rule, at last they fall down to an universall and promiscuous iniquity:
and to be dishonest by a Rule, At last they fallen down to an universal and promiscuous iniquity:
cc pc-acp vbi j p-acp dt n1, p-acp ord pns32 vvb a-acp p-acp dt j cc j n1:
(34) sermon (DIV2)
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14423
Friends, brother, they of the same family, they of the same Sect and faction, all are the same with them;
Friends, brother, they of the same family, they of the same Sect and faction, all Are the same with them;
n2, n1, pns32 pp-f dt d n1, pns32 pp-f dt d n1 cc n1, d vbr dt d p-acp pno32;
(34) sermon (DIV2)
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14424
when they look for advantage, no respect of persons;
when they look for advantage, no respect of Persons;
c-crq pns32 vvb p-acp n1, dx n1 pp-f n2;
(34) sermon (DIV2)
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14425
when they look for Balaams wages, every man then is a stranger, an enemy, or as strangely, used as if he were;
when they look for Balaams wages, every man then is a stranger, an enemy, or as strangely, used as if he were;
c-crq pns32 vvb p-acp npg1 n2, d n1 av vbz dt n1, dt n1, cc c-acp av-j, vvn c-acp cs pns31 vbdr;
(34) sermon (DIV2)
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14426
and this is to put out the light of nature, and so to go a whoring after our own inventions, which once kindled by the love of this world, are those false lights which lead us into that darknesse which Saint John speaks of.
and this is to put out the Light of nature, and so to go a whoring After our own Inventions, which once kindled by the love of this world, Are those false lights which led us into that darkness which Saint John speaks of.
cc d vbz pc-acp vvi av dt n1 pp-f n1, cc av pc-acp vvi dt vvg p-acp po12 d n2, r-crq a-acp vvn p-acp dt n1 pp-f d n1, vbr d j n2 r-crq vvb pno12 p-acp d n1 r-crq n1 np1 vvz pp-f.
(34) sermon (DIV2)
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14427
He that thus handleth his brother, walketh in darknesse, and knoweth not whither he goeth, because darknesse hath blinded his eyes, that he cannot see a man in a man,
He that thus handleth his brother, walks in darkness, and Knoweth not whither he Goes, Because darkness hath blinded his eyes, that he cannot see a man in a man,
pns31 cst av vvz po31 n1, vvz p-acp n1, cc vvz xx c-crq pns31 vvz, p-acp n1 vhz vvn po31 n2, cst pns31 vmbx vvi dt n1 p-acp dt n1,
(34) sermon (DIV2)
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14428
nor a brother in a brother; a man in the same shape, and built up of the same materialls;
nor a brother in a brother; a man in the same shape, and built up of the same materials;
ccx dt n1 p-acp dt n1; dt n1 p-acp dt d n1, cc vvd a-acp pp-f dt d n2-jn;
(34) sermon (DIV2)
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14429
a man of the same passions with himself.
a man of the same passion with himself.
dt n1 pp-f dt d n2 p-acp px31.
(34) sermon (DIV2)
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14430
And therefore by this light of Nature, let us check and condemn our selves, when any gall of bitternesse riseth in our hearts;
And Therefore by this Light of Nature, let us check and condemn our selves, when any Gall of bitterness Riseth in our hearts;
cc av p-acp d n1 pp-f n1, vvb pno12 vvi cc vvi po12 n2, c-crq d n1 pp-f n1 vvz p-acp po12 n2;
(34) sermon (DIV2)
862
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14431
and allay, or rather root it out with this consideration, That it is most inhumane and unnaturall, that we cannot nourish it in our breast,
and allay, or rather root it out with this consideration, That it is most inhumane and unnatural, that we cannot nourish it in our breast,
cc vvi, cc av-c vvi pn31 av p-acp d n1, cst pn31 vbz av-ds j cc j, cst pns12 vmbx vvi pn31 p-acp po12 n1,
(34) sermon (DIV2)
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14432
and not fall from the honour of our Creation, and leave off to be men.
and not fallen from the honour of our Creation, and leave off to be men.
cc xx vvi p-acp dt n1 pp-f po12 n1, cc vvb a-acp pc-acp vbi n2.
(34) sermon (DIV2)
862
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14433
How art thou fallen from heaven, O Lucifer, and cut down to the ground? Es. 14.12.How art thou fallen from heaven, Oh Lucifer, and Cut down to the ground? Es. 14.12.
c-crq vb2r pns21 vvn p-acp n1, uh np1, cc vvd a-acp p-acp dt n1? np1 crd.
(34) sermon (DIV2)
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For he that loves mercy would, and therefore doth more then he can do;
For he that loves mercy would, and Therefore does more then he can do;
c-acp pns31 cst vvz n1 vmd, cc av vdz dc cs pns31 vmb vdi;
(35) sermon (DIV2)
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14434
and how art thou fallen, O man, whosoever thou art that doest unjustly, that takest from another that which is his, either by violence or deceit? How art thou fallen from heaven? (for on earth there is no other heaven,
and how art thou fallen, Oh man, whosoever thou art that dost unjustly, that Takest from Another that which is his, either by violence or deceit? How art thou fallen from heaven? (for on earth there is no other heaven,
cc q-crq vb2r pns21 vvn, uh n1, r-crq pns21 vb2r d vd2 av-j, cst vv2 p-acp j-jn cst r-crq vbz png31, d p-acp n1 cc n1? q-crq vb2r pns21 vvn p-acp n1? (c-acp p-acp n1 pc-acp vbz dx j-jn n1,
(34) sermon (DIV2)
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14435
but that which Justice and Charity make;) How art thou fallen to hell it self,
but that which justice and Charity make;) How art thou fallen to hell it self,
cc-acp cst r-crq n1 cc n1 vvi;) uh-crq vb2r pns21 vvn p-acp n1 pn31 n1,
(34) sermon (DIV2)
862
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14436
nay to be an hell, a place for these foul spirits malice and fraud to reign and riot in,
nay to be an hell, a place for these foul spirits malice and fraud to Reign and riot in,
uh-x p-acp vbi dt n1, dt n1 p-acp d j n2 n1 cc n1 pc-acp vvi cc n1 p-acp,
(34) sermon (DIV2)
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14437
and to torment others and thy self? How art thou fallen from conversing with Angels, to wallow in blood;
and to torment Others and thy self? How art thou fallen from conversing with Angels, to wallow in blood;
cc pc-acp vvi n2-jn cc po21 n1? q-crq vb2r pns21 vvn p-acp vvg p-acp n2, pc-acp vvi p-acp n1;
(34) sermon (DIV2)
862
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14438
from the glory of thy Creation to burning fire, and blacknesse and darknesse and tempest? O what a shame is it, That a man thus created,
from the glory of thy Creation to burning fire, and blackness and darkness and tempest? O what a shame is it, That a man thus created,
p-acp dt n1 pp-f po21 n1 p-acp j-vvg n1, cc n1 cc n1 cc n1? sy r-crq dt n1 vbz pn31, cst dt n1 av vvn,
(34) sermon (DIV2)
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14439
thus Elemented and composed, should delight in fraud, in violence and oppression;
thus Elemented and composed, should delight in fraud, in violence and oppression;
av vvn cc vvn, vmd vvi p-acp n1, p-acp n1 cc n1;
(34) sermon (DIV2)
862
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14440
should feed on that bread not which his father who made him, did put into his hands,
should feed on that bred not which his father who made him, did put into his hands,
vmd vvi p-acp d n1 xx r-crq po31 n1 r-crq vvd pno31, vdd vvi p-acp po31 n2,
(34) sermon (DIV2)
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14441
but which craft did purloine, or violence snatch from the hands of others who were not so wise or so strong as himself? That this creature of love, made by love,
but which craft did purloin, or violence snatch from the hands of Others who were not so wise or so strong as himself? That this creature of love, made by love,
cc-acp r-crq n1 vdd vvi, cc n1 vvb p-acp dt n2 pp-f n2-jn r-crq vbdr xx av j cc av j c-acp px31? cst d n1 pp-f n1, vvn p-acp n1,
(34) sermon (DIV2)
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14442
and made to be Sociable, should be as hot as a fiery furnace sending forth nothing but sulphur and stench? That this honourable Creature should be a beast,
and made to be Sociable, should be as hight as a fiery furnace sending forth nothing but sulphur and stench? That this honourable Creature should be a beast,
cc vvd pc-acp vbi j, vmd vbi a-acp j c-acp dt j n1 vvg av pix cc-acp n1 cc n1? cst d j n1 vmd vbi dt n1,
(34) sermon (DIV2)
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14443
nay a devil to ensnare, to accuse, to deceive and destroy his brethren? This is a sad aggravation;
nay a Devil to ensnare, to accuse, to deceive and destroy his brothers? This is a sad aggravation;
uh-x dt n1 pc-acp vvi, pc-acp vvi, pc-acp vvi cc vvi po31 n2? d vbz dt j n1;
(34) sermon (DIV2)
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14444
but if the light of Nature be too dimme and cannot lead us out of the world,
but if the Light of Nature be too dim and cannot led us out of the world,
cc-acp cs dt n1 pp-f n1 vbb av j cc vmbx vvi pno12 av pp-f dt n1,
(34) sermon (DIV2)
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14445
and those winding and crooked paths, which the love of it makes in it every day, let us in the last place, look up upon that clearer light, that light which did spring from on high and hath visited us;
and those winding and crooked paths, which the love of it makes in it every day, let us in the last place, look up upon that clearer Light, that Light which did spring from on high and hath visited us;
cc d j-vvg cc j n2, r-crq dt n1 pp-f pn31 vvz p-acp pn31 d n1, vvb pno12 p-acp dt ord n1, vvb a-acp p-acp d jc n1, cst j r-crq vdd vvi p-acp p-acp j cc vhz vvn pno12;
(34) sermon (DIV2)
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14446
why should not our friends be more powerfull with us then our enemies? why should not Grace be stronger then a temptation? why should not the rich and glorious promises of the Gospel be more eloquent and perswasive,
why should not our Friends be more powerful with us then our enemies? why should not Grace be Stronger then a temptation? why should not the rich and glorious promises of the Gospel be more eloquent and persuasive,
q-crq vmd xx po12 n2 vbb av-dc j p-acp pno12 cs po12 n2? q-crq vmd xx n1 vbi jc cs dt n1? q-crq vmd xx dt j cc j n2 pp-f dt n1 vbb av-dc j cc j,
(34) sermon (DIV2)
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14447
then the solicitations of the flesh, which is every moment drawing neerer to the dust;
then the solicitations of the Flesh, which is every moment drawing nearer to the dust;
cs dt n2 pp-f dt n1, r-crq vbz d n1 vvg av-jc p-acp dt n1;
(34) sermon (DIV2)
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14448
or of the world, which changeth every day, and shall at last be burnt with fire? why should they not have the power to purge and clense us from all unrighteousnesse? why should we chuse rather to be raised and enrich'd here for a span of time, by craft and power,
or of the world, which changes every day, and shall At last be burned with fire? why should they not have the power to purge and cleanse us from all unrighteousness? why should we choose rather to be raised and enriched Here for a span of time, by craft and power,
cc pp-f dt n1, r-crq vvz d n1, cc vmb p-acp ord vbi vvn p-acp n1? q-crq vmd pns32 xx vhi dt n1 pc-acp vvi cc vvi pno12 p-acp d n1-u? q-crq vmd pns12 vvi av-c pc-acp vbi vvn cc vvn av p-acp dt n1 pp-f n1, p-acp n1 cc n1,
(34) sermon (DIV2)
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14449
then to be crowned by Justice and Integrity for ever? For this is the end for which this great light hath shined, to lighten every man that is in the world, that they may walk in the paths of righteousnesse.
then to be crowned by justice and Integrity for ever? For this is the end for which this great Light hath shined, to lighten every man that is in the world, that they may walk in the paths of righteousness.
cs pc-acp vbi vvn p-acp n1 cc n1 c-acp av? p-acp d vbz dt n1 p-acp r-crq d j n1 vhz vvn, pc-acp vvi d n1 cst vbz p-acp dt n1, cst pns32 vmb vvi p-acp dt n2 pp-f n1.
(34) sermon (DIV2)
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14450
It is a light that leads unto blisse, but it will not go before an oppressor, a theef,
It is a Light that leads unto bliss, but it will not go before an oppressor, a thief,
pn31 vbz dt n1 cst vvz p-acp n1, cc-acp pn31 vmb xx vvi p-acp dt n1, dt n1,
(34) sermon (DIV2)
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14451
an Impostor, a Tyrant, to lead them to it, because they delight not in it, and do but talk on't;
an Impostor, a Tyrant, to led them to it, Because they delight not in it, and do but talk oned;
dt n1, dt n1, pc-acp vvi pno32 p-acp pn31, c-acp pns32 vvb xx p-acp pn31, cc vdb cc-acp vvb p-acp|pn31;
(34) sermon (DIV2)
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14452
The light that is in them is darker then darknesse it self, their judgment is corrupt, their will is averse and looks another way from the Region of light. The Light that is in them is Darker then darkness it self, their judgement is corrupt, their will is averse and looks Another Way from the Region of Light.
dt n1 cst vbz p-acp pno32 vbz jc cs n1 pn31 n1, po32 n1 vbz j, po32 n1 vbz j cc vvz j-jn n1 p-acp dt n1 pp-f n1.
(34) sermon (DIV2)
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14453
Without faith 'tis impossible to please God; It is true, but without Justice and Honesty faith is but a name;Without faith it's impossible to please God; It is true, but without justice and Honesty faith is but a name;
p-acp n1 pn31|vbz j pc-acp vvi np1; pn31 vbz j, cc-acp p-acp n1 cc n1 n1 vbz p-acp dt n1;
(34) sermon (DIV2)
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14454
for can we imagin that Religion should turn Theef, and Devotion a Cutpurse? To conclude then;
for can we imagine that Religion should turn Thief, and Devotion a Cutpurse? To conclude then;
c-acp vmb pns12 vvi d n1 vmd vvi n1, cc n1 dt n1? pc-acp vvi av;
(34) sermon (DIV2)
863
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14455
That you may do justly, and walk honestly as in the day, consider injustice, oppression, and deceit in their true shape and proportion, and not dawbed over with untempered morter;
That you may do justly, and walk honestly as in the day, Consider injustice, oppression, and deceit in their true shape and proportion, and not daubed over with untempered mortar;
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(34) sermon (DIV2)
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14456
not disguised with the pleasures and riches of the world;
not disguised with the pleasures and riches of the world;
xx vvn p-acp dt n2 cc n2 pp-f dt n1;
(34) sermon (DIV2)
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14457
not vailed and drest up with pretences and Names, which make them lovely, and make them worse;
not veiled and dressed up with pretences and Names, which make them lovely, and make them Worse;
xx vvn cc vvn a-acp p-acp n2 cc n2, r-crq vvb pno32 j, cc vvi pno32 av-jc;
(34) sermon (DIV2)
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14458
consider well, and weigh the danger of them, and from what they proceed.
Consider well, and weigh the danger of them, and from what they proceed.
vvb av, cc vvi dt n1 pp-f pno32, cc p-acp r-crq pns32 vvb.
(34) sermon (DIV2)
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14459
For first, If we would find out the fountain from whence they flow, we shall find it is nothing else but a strange distrust in God,
For First, If we would find out the fountain from whence they flow, we shall find it is nothing Else but a strange distrust in God,
p-acp ord, cs pns12 vmd vvi av dt n1 p-acp c-crq pns32 vvb, pns12 vmb vvi pn31 vbz pix av cc-acp dt j n1 p-acp np1,
(34) sermon (DIV2)
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14460
and a violent love of the world;
and a violent love of the world;
cc dt j n1 pp-f dt n1;
(34) sermon (DIV2)
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14461
a distrust in that God who is so far from leaving man destitute of that which is convenient for him, that he feeds the young Ravens that call upon him.
a distrust in that God who is so Far from leaving man destitute of that which is convenient for him, that he feeds the young Ravens that call upon him.
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(34) sermon (DIV2)
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14462
For if the windows of heaven do not open at our call, if riches increase not to fill our vast desires, we murmure and repine,
For if the windows of heaven do not open At our call, if riches increase not to fill our vast Desires, we murmur and repine,
p-acp cs dt n2 pp-f n1 vdb xx vvi p-acp po12 n1, cs n2 vvb xx pc-acp vvi po12 j n2, pns12 vvb cc vvi,
(34) sermon (DIV2)
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14463
and even chide the Providence of God, and by foul and indirect meanes pursue that which would not fall into our mouths.
and even chide the Providence of God, and by foul and indirect means pursue that which would not fallen into our mouths.
cc av vvb dt n1 pp-f np1, cc p-acp j cc j n2 vvb d r-crq vmd xx vvi p-acp po12 n2.
(34) sermon (DIV2)
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14464
As aul, in the book of Kings, Acheronta movemus, when God will not answer, we ask counsel of the devil.
As aul, in the book of Kings, Acheronta movemus, when God will not answer, we ask counsel of the Devil.
p-acp d, p-acp dt n1 pp-f n2, fw-la fw-la, c-crq np1 vmb xx vvi, pns12 vvb n1 pp-f dt n1.
(34) sermon (DIV2)
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14465
Secondly, we may think perhaps that they are the effects of Power and Wisdome, the works of men who beare a brain with the best;
Secondly, we may think perhaps that they Are the effects of Power and Wisdom, the works of men who bear a brain with the best;
ord, pns12 vmb vvi av cst pns32 vbr dt n2 pp-f n1 cc n1, dt n2 pp-f n2 r-crq vvb dt n1 p-acp dt js;
(34) sermon (DIV2)
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14466
that they are the glorious victories of our wit, and Trophies of our Power;
that they Are the glorious victories of our wit, and Trophies of our Power;
cst pns32 vbr dt j n2 pp-f po12 n1, cc n2 pp-f po12 n1;
(34) sermon (DIV2)
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14467
but indeed they are the infallible Arguments of weaknesse and impotency, and as the devils marks upon us.
but indeed they Are the infallible Arguments of weakness and impotency, and as the Devils marks upon us.
cc-acp av pns32 vbr dt j n2 pp-f n1 cc n1, cc p-acp dt n2 n2 p-acp pno12.
(34) sermon (DIV2)
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14468
Non est vera magnitudo pesse nocere, It is not true power nor true greatnesse to be able to injure our brethren;Non est vera magnitudo pesse nocere, It is not true power nor true greatness to be able to injure our brothers;
fw-fr fw-la fw-la fw-la fw-la fw-la, pn31 vbz xx j n1 ccx j n1 pc-acp vbi j pc-acp vvi po12 n2;
(34) sermon (DIV2)
865
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14469
It is not true wisdome to be cunning artists in evil, and to do that in the dark which may be done with more certainty and Honour in the light;
It is not true Wisdom to be cunning artists in evil, and to do that in the dark which may be done with more certainty and Honour in the Light;
pn31 vbz xx j n1 pc-acp vbi j-jn n2 p-acp j-jn, cc pc-acp vdi d p-acp dt j r-crq vmb vbi vdn p-acp dc n1 cc n1 p-acp dt n1;
(34) sermon (DIV2)
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14470
and to raise up that with a lye, which will rise higher, and stand longer with the truth.
and to raise up that with a lie, which will rise higher, and stand longer with the truth.
cc pc-acp vvi a-acp d p-acp dt n1, r-crq vmb vvi jc, cc vvb av-jc p-acp dt n1.
(34) sermon (DIV2)
865
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14471
That power more emulates the power of God, by which we can do good, That comes neerer by which we will;
That power more emulates the power of God, by which we can do good, That comes nearer by which we will;
cst n1 av-dc vvz dt n1 pp-f np1, p-acp r-crq pns12 vmb vdi j, cst vvz av-jc p-acp r-crq pns12 vmb;
(34) sermon (DIV2)
865
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14472
nor can we attribute wisdome to the fraudulent, but that which we may give to a Jugler or a Pick-purse,
nor can we attribute Wisdom to the fraudulent, but that which we may give to a Juggler or a Pickpurse,
ccx vmb pns12 vvi n1 p-acp dt j, cc-acp cst r-crq pns12 vmb vvi p-acp dt n1 cc dt n1,
(34) sermon (DIV2)
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14473
or indeed to the Devil himself.
or indeed to the devil himself.
cc av p-acp dt n1 px31.
(34) sermon (DIV2)
865
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14474
And commonly these scarabees are bred in the dung of Lazinesse and Luxury, and their crafty insinuating, their subtle sliding into other mens estate had its rise and beginning from an indisposition and inability to manage their own.
And commonly these scarabees Are bred in the dung of Laziness and Luxury, and their crafty insinuating, their subtle sliding into other men's estate had its rise and beginning from an indisposition and inability to manage their own.
cc av-j d n2 vbr vvn p-acp dt n1 pp-f n1 cc n1, cc po32 j n-vvg, po32 j n-vvg p-acp j-jn ng2 n1 vhd po31 n1 cc n1 p-acp dt n1 cc n1 pc-acp vvi po32 d.
(34) sermon (DIV2)
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14475
He that can bring no demonstration, must play the Sophister;
He that can bring no demonstration, must play the Sophister;
pns31 cst vmb vvi dx n1, vmb vvi dt n1;
(34) sermon (DIV2)
865
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14476
and if the body will not do, then he that will be rich, saith Nevisanus the Lawyer, must venture his soul.
and if the body will not do, then he that will be rich, Says Nevisanus the Lawyer, must venture his soul.
cc cs dt n1 vmb xx vdi, cs pns31 cst vmb vbi j, vvz np1 dt n1, vmb vvi po31 n1.
(34) sermon (DIV2)
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14477
Lastly, weigh the danger of it;
Lastly, weigh the danger of it;
ord, vvb dt n1 pp-f pn31;
(34) sermon (DIV2)
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14478
for though the bread of deceit have a pleasant taste, and goes down glibly, yet passing to thee through so foul a chanel as fraud or oppression, it will fill thee with the gall of Asps. The robbery of the wicked shall destroy them, saith Solomon, Prov. 21.7. shall fall upon them like that talent of lead, and fall upon the mouth of their Ephah, and lye heavy upon it.
for though the bred of deceit have a pleasant taste, and Goes down glibly, yet passing to thee through so foul a channel as fraud or oppression, it will fill thee with the Gall of Asps. The robbery of the wicked shall destroy them, Says Solomon, Curae 21.7. shall fallen upon them like that talon of led, and fallen upon the Mouth of their Ephah, and lie heavy upon it.
c-acp cs dt n1 pp-f n1 vhb dt j n1, cc vvz a-acp av-j, av vvg p-acp pno21 p-acp av j dt n1 p-acp n1 cc n1, pn31 vmb vvi pno21 p-acp dt n1 pp-f np1 dt n1 pp-f dt j vmb vvi pno32, vvz np1, np1 crd. vmb vvi p-acp pno32 av-j cst n1 pp-f n1, cc vvi p-acp dt n1 pp-f po32 np1, cc vvi j p-acp pn31.
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Serrabit eos, as it is rendred by others, shall teare their conscience, as with a saw;Serrabit eos, as it is rendered by Others, shall tear their conscience, as with a saw;
fw-la fw-la, c-acp pn31 vbz vvn p-acp n2-jn, vmb vvi po32 n1, c-acp p-acp dt vvd;
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exossabit, as others, shall consume them to the very bones, and break them as upon a wheele;exossabit, as Others, shall consume them to the very bones, and break them as upon a wheel;
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or as others, Rapina eorum diversabitur, That which is got unjustly shall not stay long with them.
or as Others, Rapine Their diversabitur, That which is god unjustly shall not stay long with them.
cc c-acp n2-jn, np1 fw-la fw-la, cst r-crq vbz vvn av-j vmb xx vvi av-j p-acp pno32.
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It may give them a salutation, a complement, peregrinabitur, like a traveller on the way, it may lodge with them for a night,
It may give them a salutation, a compliment, peregrinabitur, like a traveller on the Way, it may lodge with them for a night,
pn31 vmb vvi pno32 dt n1, dt n1, fw-la, av-j dt n1 p-acp dt n1, pn31 vmb vvi p-acp pno32 p-acp dt n1,
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but dwell longer as with a friend it will not, but take the wing and fly away from these unjust usurpers, never at rest but in those hands which are washt in innocency, and in that mouth which knows no guile;
but dwell longer as with a friend it will not, but take the wing and fly away from these unjust usurpers, never At rest but in those hands which Are washed in innocency, and in that Mouth which knows no guile;
cc-acp vvb av-jc a-acp p-acp dt n1 pn31 vmb xx, cc-acp vvb dt n1 cc vvi av p-acp d j n2, av-x p-acp n1 cc-acp p-acp d n2 r-crq vbr vvn p-acp n1, cc p-acp d n1 r-crq vvz dx n1;
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will dwell with none but those that do justly. To conclude;
will dwell with none but those that do justly. To conclude;
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Tribulation and anguish upon every soul of man who doth that which is evil and unjust;Tribulation and anguish upon every soul of man who does that which is evil and unjust;
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to the oppressor and deceiver, to the man that boasteth himself in his power, and to the man that blesseth himself in his craft;
to the oppressor and deceiver, to the man that boasts himself in his power, and to the man that Blesses himself in his craft;
p-acp dt n1 cc n1, p-acp dt n1 cst vvz px31 p-acp po31 n1, cc p-acp dt n1 cst vvz px31 p-acp po31 n1;
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to the proud Hypocrite, and the demure Politician;
to the proud Hypocrite, and the demure Politician;
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but to those that do justly, that are as God is, just in all their waies,
but to those that do justly, that Are as God is, just in all their ways,
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and righteous in all their dealings, that walk holily before God, and Justly with men, shall be Glory,
and righteous in all their dealings, that walk holily before God, and Justly with men, shall be Glory,
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and Honour, and peace, and immortality, and eternall life. Thus much of Justice and Honesty: the next is, the Love of Mercy, but, &c.
and Honour, and peace, and immortality, and Eternal life. Thus much of justice and Honesty: the next is, the Love of Mercy, but, etc.
cc n1, cc n1, cc n1, cc j n1. av d pp-f n1 cc n1: dt ord vbz, dt n1 pp-f n1, p-acp, av
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or the Law hath sealed unto us, is ours ex asse, wholly and entirely ours, nor can any Hand but that of Violence divide it from us:
or the Law hath sealed unto us, is ours ex Ass, wholly and entirely ours, nor can any Hand but that of Violence divide it from us:
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE The Five and Twentieth SERMON. PART V. MICAH 6.8. He hath shewed thee, O man, what is good;
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE The Five and Twentieth SERMON. PART V. MICAH 6.8. He hath showed thee, Oh man, what is good;
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and what doth the Lord require of thee, but to doe justly, to love mercy, &c. WE have laid hold of one branch of this tree of life, and beheld what fruit it bare;
and what does the Lord require of thee, but to do justly, to love mercy, etc. WE have laid hold of one branch of this tree of life, and beheld what fruit it bore;
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we must now see what we can gather from the second, Mercy or Liberality, which grows upon the same stock,
we must now see what we can gather from the second, Mercy or Liberality, which grows upon the same stock,
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and is watered with the same dew from heaven, and brings forth fruit meet for repentance,
and is watered with the same due from heaven, and brings forth fruit meet for Repentance,
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and answerable to our Heavenly calling;
and answerable to our Heavenly calling;
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whether you take it in actu elicito, or in actu imperato, whether you take it in the habit,
whither you take it in Acts elicito, or in Acts Imperator, whither you take it in the habit,
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or in the Act, which is misericordia eliquata, that which runs from it in the melting as it were:
or in the Act, which is misericordia eliquata, that which runs from it in the melting as it were:
cc p-acp dt n1, r-crq vbz fw-la fw-la, cst r-crq vvz p-acp pn31 p-acp dt j-vvg c-acp pn31 vbdr:
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the love of mercy includes both, both a sweet and heavenly disposition, a rich treasurie of goodnesse, full and ready to empty it self,
the love of mercy includes both, both a sweet and heavenly disposition, a rich treasury of Goodness, full and ready to empty it self,
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and those severall acts which are drawn out of it, or rather which it commands.
and those several acts which Are drawn out of it, or rather which it commands.
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And here though miracles be ceased, yet by the blessing of a God of mercy, it retains a miraculous power;
And Here though Miracles be ceased, yet by the blessing of a God of mercy, it retains a miraculous power;
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it heales the sick, binds up the wounded raises the poor out of the dust,
it heals the sick, binds up the wounded raises the poor out of the dust,
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and in a manner raises the dead to life again, upholds the drooping and the fainting spirit which is ready to faile;
and in a manner raises the dead to life again, upholds the drooping and the fainting Spirit which is ready to fail;
cc p-acp dt n1 vvz dt j p-acp n1 av, vvz dt j-vvg cc dt j-vvg n1 r-crq vbz j pc-acp vvi;
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intercedes, and fights against the cruelty of persecutors; fills up the breaches which they make, raises up that which they ruine;
intercedes, and fights against the cruelty of persecutors; fills up the Breaches which they make, raises up that which they ruin;
vvz, cc vvz p-acp dt n1 pp-f n2; vvz a-acp dt n2 r-crq pns32 vvb, vvz a-acp d r-crq pns32 vvb;
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clothes the naked, whom they have stripped; builds up what they have pulled down;
clothes the naked, whom they have stripped; builds up what they have pulled down;
n2 dt j, ro-crq pns32 vhb vvn; vvz p-acp r-crq pns32 vhb vvn a-acp;
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and is as a quickning power, a resurrection to those whom the hand of wickednesse and injustice hath laid low,
and is as a quickening power, a resurrection to those whom the hand of wickedness and injustice hath laid low,
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and even buried in the dust.
and even buried in the dust.
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A branch it is which shadows and refresheth all those who are diminished, and brought low by oppression, evil and sorrow.
A branch it is which shadows and refresheth all those who Are diminished, and brought low by oppression, evil and sorrow.
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And these too, Justice and Mercy, are neighbouring branches, so enwrapped, and entwined one within the other, that you cannot sever them.
And these too, justice and Mercy, Are neighbouring branches, so enwrapped, and entwined one within the other, that you cannot sever them.
cc d av, n1 cc n1, vbr j-vvg n2, av vvn, cc vvd pi p-acp dt n-jn, cst pn22 vmbx vvi pno32.
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For where there is no Justice there can be no mercy; and where there is no Mercy, there Justice is but Gall and wormwood:
For where there is no justice there can be no mercy; and where there is no Mercy, there justice is but Gall and wormwood:
p-acp c-crq pc-acp vbz dx n1 a-acp vmb vbi dx n1; cc c-crq pc-acp vbz dx n1, a-acp n1 vbz p-acp n1 cc n1:
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and therefore in the Scripture they go hand in hand, unto the upright man there ariseth light in darknesse, he is gracious,
and Therefore in the Scripture they go hand in hand, unto the upright man there arises Light in darkness, he is gracious,
cc av p-acp dt n1 pns32 vvb n1 p-acp n1, p-acp dt j n1 a-acp vvz n1 p-acp n1, pns31 vbz j,
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and full of compassion, and righteous. Psal. 112.4. There is an eye of Justice, a single and upright eye, as well as an eye of mercy:and full of compassion, and righteous. Psalm 112.4. There is an eye of justice, a single and upright eye, as well as an eye of mercy:
cc j pp-f n1, cc j. np1 crd. pc-acp vbz dt n1 pp-f n1, dt j cc j n1, c-acp av c-acp dt n1 pp-f n1:
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There is an eye that looks right on, Proverb. 4.25. and there is a bountifull eye, Prov. 22.9. and if you shut but one of them, you are in darknesse;
There is an eye that looks right on, Proverb. 4.25. and there is a bountiful eye, Curae 22.9. and if you shut but one of them, you Are in darkness;
pc-acp vbz dt n1 cst vvz j-jn p-acp, n1. crd. cc pc-acp vbz dt j n1, np1 crd. cc cs pn22 vvb p-acp crd pp-f pno32, pn22 vbr p-acp n1;
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he that hath an evil eye to strip his brother, can never see to clothe him;
he that hath an evil eye to strip his brother, can never see to cloth him;
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he whose feet are swift to shed blood, will be but a cripple when he is called to the house of mourning;
he whose feet Are swift to shed blood, will be but a cripple when he is called to the house of mourning;
pns31 rg-crq n2 vbr j pc-acp vvi n1, vmb vbi p-acp dt n1 c-crq pns31 vbz vvn p-acp dt n1 pp-f n1;
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and if his bowels be shut up, his hand will be soon stretcht out to beat his fellow-servants.
and if his bowels be shut up, his hand will be soon stretched out to beatrice his fellowservants.
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It becometh the just to be thankfull. It Becometh the just to be thankful.
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In their mouth praise is comely, it is a song, 'tis musick, and it becometh the Just to be mercifull and liberall;
In their Mouth praise is comely, it is a song, it's music, and it Becometh the Just to be merciful and liberal;
p-acp po32 n1 n1 vbz j, pn31 vbz dt n1, pn31|vbz n1, cc pn31 vvz dt j pc-acp vbi j cc j;
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out of their heart mercy flows kindly, streames forth like the River out of Eden, to water the dry places of the earth;
out of their heart mercy flows kindly, streams forth like the River out of Eden, to water the dry places of the earth;
av pp-f po32 n1 n1 vvz av-j, n2 av av-j dt n1 av pp-f np1, pc-acp vvi dt j n2 pp-f dt n1;
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there you shall find gold, and good gold, Bdellium, and the Oynx stone; all that is precious in the sight of God and man.
there you shall find gold, and good gold, Bdellium, and the Oynx stone; all that is precious in the sighed of God and man.
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But the heart of an unjust man is as a rock on which you may strike and strike again,
But the heart of an unjust man is as a rock on which you may strike and strike again,
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but no water will flow out, but instead thereof gall and worm-wood, blood and fire, and the vapour of smoke.
but no water will flow out, but instead thereof Gall and wormwood, blood and fire, and the vapour of smoke.
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The tender mercies, the bowels of the wicked are cruel, their kisses are wounds, their favours reproches, their Indulgences Anathema's; their bread is full of gravell, The tender Mercies, the bowels of the wicked Are cruel, their Kisses Are wounds, their favours Reproaches, their Indulgences Anathema's; their bred is full of gravel,
dt j n2, dt n2 pp-f dt j vbr j, po32 n2 vbr n2, po32 n2 n2, po32 n2 npg1; po32 n1 vbz j pp-f n1,
(35) sermon (DIV2)
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and their water tainted with blood.
and their water tainted with blood.
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If their craft or power take all, and their seeming mercy, their hypocrisie put back a part, that part is nothing,
If their craft or power take all, and their seeming mercy, their hypocrisy put back a part, that part is nothing,
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or but trouble and vexation of spirit.
or but trouble and vexation of Spirit.
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Thus do these two branches grow and flourish, and bring forth fruit, and thus do they wither and dye together.
Thus do these two branches grow and flourish, and bring forth fruit, and thus do they wither and die together.
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(35) sermon (DIV2)
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And here we have a faire and a full vintage, for indeed mercy is as the vine, which yeeldeth wine to cheere the hearts of men;
And Here we have a fair and a full vintage, for indeed mercy is as the vine, which yields wine to cheer the hearts of men;
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hath nothing of the Bramble, nothing of the fire, nothing that can devour; it yeeldeth much fruit, but we cannot stand to gather all.
hath nothing of the Bramble, nothing of the fire, nothing that can devour; it yields much fruit, but we cannot stand to gather all.
vhz pix pp-f dt n1, pix pp-f dt n1, pix cst vmb vvi; pn31 vvz d n1, cc-acp pns12 vmbx vvi pc-acp vvi d.
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I might spread before you the rich mantle of mercy, and display each particular beauty and glory of it;
I might spread before you the rich mantle of mercy, and display each particular beauty and glory of it;
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but it will suffice to set it up as the object of our Love: for as Misery is the object of our Mercy,
but it will suffice to Set it up as the Object of our Love: for as Misery is the Object of our Mercy,
cc-acp pn31 vmb vvi pc-acp vvi pn31 a-acp p-acp dt n1 pp-f po12 vvi: p-acp p-acp n1 vbz dt n1 pp-f po12 n1,
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so is Mercy the object of our Love;
so is Mercy the Object of our Love;
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and the first and greatest Law, the Law of Charity, to open them. 'Tis true, what we gain by the sweat of our brows, what Honesty and Industry,
and the First and greatest Law, the Law of Charity, to open them. It's true, what we gain by the sweat of our brows, what Honesty and Industry,
cc dt ord cc js n1, dt n1 pp-f n1, pc-acp vvi pno32. pn31|vbz j, r-crq pns12 vvb p-acp dt n1 pp-f po12 n2, r-crq n1 cc n1,
(35) sermon (DIV2)
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but yet Habemus legem, we have a Law, another Law, which doth not take from us the propriety of our Goods,
but yet Habemus legem, we have a Law, Another Law, which does not take from us the propriety of our Goods,
cc-acp av fw-la fw-la, pns12 vhb dt n1, j-jn n1, r-crq vdz xx vvi p-acp pno12 dt n1 pp-f po12 n2-j,
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And we may observe, it is not here to doe mercifully, as before to doe justly (and yet if we love not Justice, we cannot doe it) but in expresse termes the Lord requires that we love mercy, that is, that we put it on, weare it as a robe of Glory, delight in it, make it (as God doth make it his) our chiefest attribute to exalt, and superexaltate;
And we may observe, it is not Here to do mercifully, as before to do justly (and yet if we love not justice, we cannot do it) but in express terms the Lord requires that we love mercy, that is, that we put it on, wear it as a robe of Glory, delight in it, make it (as God does make it his) our chiefest attribute to exalt, and superexaltate;
cc pns12 vmb vvi, pn31 vbz xx av p-acp vdb av-j, a-acp p-acp pc-acp vdi av-j (cc av cs pns12 vvb xx n1, pns12 vmbx vdi pn31) p-acp p-acp j n2 dt n1 vvz d pns12 vvb n1, cst vbz, cst pns12 vvb pn31 a-acp, vvb pn31 p-acp dt n1 pp-f n1, vvb p-acp pn31, vvb pn31 (c-acp np1 vdz vvi pn31 po31) po12 js-jn n1 pc-acp vvi, cc fw-gr;
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to make it triumph over Justice it self.
to make it triumph over justice it self.
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For Justice and Honesty gives every man his owne but Mercy opens those Treasuries which Justice might lock up;
For justice and Honesty gives every man his own but Mercy Opens those Treasuries which justice might lock up;
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and takes from us that which is legally ours;
and Takes from us that which is legally ours;
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makes others gatherers with us, partakers of our basket, and brings them under our own vine and fig-tree;
makes Others gatherers with us, partakers of our basket, and brings them under our own vine and Fig tree;
vvz n2-jn n2 p-acp pno12, n2 pp-f po12 n1, cc vvz pno32 p-acp po12 d n1 cc n1;
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Et haec est victoria, this is the victory and triumph of Mercy.Et haec est victoria, this is the victory and triumph of Mercy.
fw-la fw-la fw-la fw-la, d vbz dt n1 cc n1 pp-f n1.
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Let us then draw the lines by which we are to passe, and we shall first, shew you Mercy in the fruit it yeelds; secondly, in its root:
Let us then draw the lines by which we Are to pass, and we shall First, show you Mercy in the fruit it yields; secondly, in its root:
vvb pno12 av vvi dt n2 p-acp r-crq pns12 vbr pc-acp vvi, cc pns12 vmb ord, vvb pn22 n1 p-acp dt n1 pn31 vvz; ord, p-acp po31 n1:
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First, in its proper act or motion, casting bread upon the waters, and raising the poore out of the dust:
First, in its proper act or motion, casting bred upon the waters, and raising the poor out of the dust:
ord, p-acp po31 j n1 cc n1, vvg n1 p-acp dt n2, cc vvg dt j av pp-f dt n1:
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Secondly, in the forme which produceth this act, or the principle of this motion, which is the habit, the affection, the love of mercy;
Secondly, in the Form which Produceth this act, or the principle of this motion, which is the habit, the affection, the love of mercy;
ord, p-acp dt n1 r-crq vvz d n1, cc dt n1 pp-f d n1, r-crq vbz dt n1, dt n1, dt n1 pp-f n1;
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for so we are commanded, not onely to shew forth our mercy, but to love it;
for so we Are commanded, not only to show forth our mercy, but to love it;
c-acp av pns12 vbr vvn, xx av-j pc-acp vvi av po12 n1, cc-acp p-acp vvb pn31;
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for what doth the Lord require, but to love mercy? &c. We begin with the first;
for what does the Lord require, but to love mercy? etc. We begin with the First;
c-acp r-crq vdz dt n1 vvb, cc-acp pc-acp vvi n1? av pns12 vvb p-acp dt ord;
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and the proper act of mercy is to flow, to spend it self, and yet not be spent, to relieve our brethren in misery,
and the proper act of mercy is to flow, to spend it self, and yet not be spent, to relieve our brothers in misery,
cc dt j n1 pp-f n1 vbz pc-acp vvi, pc-acp vvi pn31 n1, cc av xx vbi vvn, pc-acp vvi po12 n2 p-acp n1,
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and in all the degrees that lead to it, necessities, impotencies, distresses, dangers, defects; This is it which the Lord requires.
and in all the Degrees that led to it, necessities, Impotencies, Distresses, dangers, defects; This is it which the Lord requires.
cc p-acp d dt n2 cst vvb p-acp pn31, n2, n2, n2, n2, n2; d vbz pn31 r-crq dt n1 vvz.
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And howsoever flesh and blood may be ready to perswade us that we are left at large to our own wills,
And howsoever Flesh and blood may be ready to persuade us that we Are left At large to our own wills,
cc c-acp n1 cc n1 vmb vbi j pc-acp vvi pno12 d pns12 vbr vvn p-acp j p-acp po12 d n2,
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and may do what we will with our own, yet if we consult with the Oracle of God, we shall find that these reciprocall offices of mercy which passe between man and man, are a debt;
and may do what we will with our own, yet if we consult with the Oracle of God, we shall find that these reciprocal Offices of mercy which pass between man and man, Are a debt;
cc vmb vdi r-crq pns12 vmb p-acp po12 d, av cs pns12 vvb p-acp dt n1 pp-f np1, pns12 vmb vvi cst d j n2 pp-f n1 r-crq vvb p-acp n1 cc n1, vbr dt n1;
(35) sermon (DIV2)
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That we are bound as much to do good to others, as not to injure them;
That we Are bound as much to do good to Others, as not to injure them;
cst pns12 vbr vvn c-acp av-d pc-acp vdi j p-acp n2-jn, c-acp xx pc-acp vvi pno32;
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to supply their wants, as not to rob them;
to supply their Wants, as not to rob them;
pc-acp vvi po32 n2, c-acp xx pc-acp vvi pno32;
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to reach forth a hand to help them, as not to smite them with the fist of wickednesse;
to reach forth a hand to help them, as not to smite them with the fist of wickedness;
pc-acp vvi av dt n1 pc-acp vvi pno32, c-acp xx pc-acp vvi pno32 p-acp dt n1 pp-f n1;
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and though my hundred measures of wheat be my own, and I may demand them,
and though my hundred measures of wheat be my own, and I may demand them,
cc cs po11 crd n2 pp-f n1 vbb po11 d, cc pns11 vmb vvi pno32,
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yet there is a voice from heaven, and from the mercy-seat, which bids me take the bill and sit down quickly and write fifty. Do we shut up our bowels and our hands together? Behold, Habemus legem, we have a Law,
yet there is a voice from heaven, and from the mercy-seat, which bids me take the bill and fit down quickly and write fifty. Do we shut up our bowels and our hands together? Behold, Habemus legem, we have a Law,
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(35) sermon (DIV2)
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but yet binds us to dispense and distribute them: In the same Court-roll of Heaven we are made both Proprietaries, & Stewards.
but yet binds us to dispense and distribute them: In the same Court-roll of Heaven we Are made both Proprietaries, & Stewards.
cc-acp av vvz pno12 pc-acp vvi cc vvi pno32: p-acp dt d n1 pp-f n1 pns12 vbr vvn d n2, cc n2.
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The Law of God as well as of Man is Evidence for us, that our possessions are ours;
The Law of God as well as of Man is Evidence for us, that our possessions Are ours;
dt n1 pp-f np1 c-acp av c-acp pp-f n1 vbz n1 p-acp pno12, cst po12 n2 vbr png12;
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but it is Evidence against us, if we use them not to that end for which God made them ours.
but it is Evidence against us, if we use them not to that end for which God made them ours.
p-acp pn31 vbz n1 p-acp pno12, cs pns12 vvb pno32 xx p-acp d n1 p-acp r-crq np1 vvd pno32 png12.
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They are ours, to have and to hold, nor can any Law of man divorce them from us, or question us:
They Are ours, to have and to hold, nor can any Law of man divorce them from us, or question us:
pns32 vbr png12, pc-acp vhi cc pc-acp vvi, ccx vmb d n1 pp-f n1 vvb pno32 p-acp pno12, cc vvb pno12:
(35) sermon (DIV2)
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For what Action can be drawn against want of mercy? who was ever yet impleaded for not giving an Almes at his doore? what bar can you bring the Miser to? who ever was arraigned for doing no good? but yet in the Law of God,
For what Actium can be drawn against want of mercy? who was ever yet impleaded for not giving an Alms At his door? what bar can you bring the Miser to? who ever was arraigned for doing no good? but yet in the Law of God,
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and in the Gospel of Christ, which is a Law of Grace, we find an action drawn de non vestiendis nudis, for not clothing the Naked, not feeding the Hungry, not visiting the Sick; I, saith Nazianzen, could peradventure be willing, That Mercy and Bounty were not Necessary, but arbitrary; not under a Law,
and in the Gospel of christ, which is a Law of Grace, we find an actium drawn de non vestiendis nudis, for not clothing the Naked, not feeding the Hungry, not visiting the Sick; I, Says Nazianzen, could Peradventure be willing, That Mercy and Bounty were not Necessary, but arbitrary; not under a Law,
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but presented by way of Counsel and advice (for the flesh is weak, and would go to Heaven with as little cost and trouble as may be) but then the mention of the Left hand and the right; of the Goates; of the torments they shall be thrown into, not who have invaded other mens goods,
but presented by Way of Counsel and Advice (for the Flesh is weak, and would go to Heaven with as little cost and trouble as may be) but then the mention of the Left hand and the right; of the Goats; of the torments they shall be thrown into, not who have invaded other men's goods,
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but who have not given theirs;
but who have not given theirs;
cc-acp q-crq vhb xx vvn png32;
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not who have beat down, but who have not supported these Temples of the Holy Ghost;
not who have beatrice down, but who have not supported these Temples of the Holy Ghost;
xx r-crq vhb vvn a-acp, cc-acp q-crq vhb xx vvn d n2 pp-f dt j n1;
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this is that which strikes a terrour through me, and makes me think and resolve, That I am as much bound to do acts of mercy,
this is that which strikes a terror through me, and makes me think and resolve, That I am as much bound to do acts of mercy,
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as I am not to do an injury;
as I am not to do an injury;
c-acp pns11 vbm xx pc-acp vdi dt n1;
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as much bound to feed the poore man, as I am not to oppresse and murder him:
as much bound to feed the poor man, as I am not to oppress and murder him:
c-acp av-d vvn pc-acp vvi dt j n1, c-acp pns11 vbm xx pc-acp vvi cc vvi pno31:
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To shew mercy to others, is not an Evangelicall Counsel, it is a Law.
To show mercy to Others, is not an Evangelical Counsel, it is a Law.
pc-acp vvi n1 p-acp n2-jn, vbz xx dt np1 n1, pn31 vbz dt n1.
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And therefore as Homer tells us, when he speaks of rivers or birds, That men did not call them by their proper names,
And Therefore as Homer tells us, when he speaks of Rivers or Birds, That men did not call them by their proper names,
cc av c-acp np1 vvz pno12, c-crq pns31 vvz pp-f n2 cc n2, cst n2 vdd xx vvi pno32 p-acp po32 j n2,
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for the Gods had other names for them, Chalcidem homines, Cymindim Dii vocant;
for the God's had other names for them, Chalcidem homines, Cymindim Gods Vocant;
p-acp dt n2 vhd j-jn n2 p-acp pno32, fw-la fw-la, np1 fw-la fw-la;
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(and he speaks of a certain bird) so when we call that ours, which our net hath taken in, our wit and industry hath brought in unto us, we speak after the manner of men, we speak the language of the world, in the Dialect of Mammon: but when we call them ours,
(and he speaks of a certain bird) so when we call that ours, which our net hath taken in, our wit and industry hath brought in unto us, we speak After the manner of men, we speak the language of the world, in the Dialect of Mammon: but when we call them ours,
(cc pns31 vvz pp-f dt j n1) av c-crq pns12 vvb cst png12, r-crq po12 n1 vhz vvn p-acp, po12 n1 cc n1 vhz vvn p-acp p-acp pno12, pns12 vvb p-acp dt n1 pp-f n2, pns12 vvb dt n1 pp-f dt n1, p-acp dt n1 pp-f np1: cc-acp c-crq pns12 vvb pno32 png12,
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and make them ours for the use and benefit of others, we do à Christo discere disciplinam, as Tertullian speaks;
and make them ours for the use and benefit of Others, we do à Christ discere Disciplinam, as Tertullian speaks;
cc vvi pno32 png12 p-acp dt n1 cc n1 pp-f n2-jn, pns12 vdb fw-fr fw-la fw-la fw-la, p-acp np1 vvz;
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if we be not Foxes to deceive, or Lions to devour them.
if we be not Foxes to deceive, or Lions to devour them.
cs pns12 vbb xx n2 pc-acp vvi, cc n2 pc-acp vvi pno32.
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we speak in the language of our Saviour, in that phrase and sense which God and the Holy Saints do ever take them.
we speak in the language of our Saviour, in that phrase and sense which God and the Holy Saints do ever take them.
pns12 vvb p-acp dt n1 pp-f po12 n1, p-acp d n1 cc n1 r-crq np1 cc dt j n2 vdb av vvi pno32.
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Did I say, It was the language of men? It is the language of the two daughters of the Horse-leach, of Covetousnesse and Ambition, Give, Give, alwaies taking in, never emptying themselves:
Did I say, It was the language of men? It is the language of the two daughters of the Horseleech, of Covetousness and Ambition, Give, Give, always taking in, never emptying themselves:
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It is the Dialect of that generation, whose Teeth are swords, and their Jaw-teeth as knives to devoure the poore of the earth:
It is the Dialect of that generation, whose Teeth Are swords, and their Jaw-teeth as knives to devour the poor of the earth:
pn31 vbz dt n1 pp-f d n1, rg-crq n2 vbr n2, cc po32 n2 c-acp n2 pc-acp vvi dt j pp-f dt n1:
(35) sermon (DIV2)
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It is the voice of Luxury and riot, which must be fed as devils are, with the blood of others;
It is the voice of Luxury and riot, which must be fed as Devils Are, with the blood of Others;
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who like that Behemoth can drink up rivers of blood; It is the language of the Devil himself, who is no helper but a destroyer.
who like that behemoth can drink up Rivers of blood; It is the language of the devil himself, who is no helper but a destroyer.
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The language of Nature is more mild and gentle;
The language of Nature is more mild and gentle;
dt n1 pp-f n1 vbz av-dc j cc j;
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misericordiâ nihil est naturae hominis accommodatius, saith Tully; There is nothing more suitable with the nature of man, misericordiâ nihil est naturae hominis accommodatius, Says Tully; There is nothing more suitable with the nature of man,
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(35) sermon (DIV2)
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then mercy, and a desire to do good to others; for when thou seest a man thou beholdest thy self as in a glasse;
then mercy, and a desire to do good to Others; for when thou See a man thou Beholdest thy self as in a glass;
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(35) sermon (DIV2)
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in him thou beholdest thy self, now cheerfull and anon drooping; now standing and anon sinking;
in him thou Beholdest thy self, now cheerful and anon drooping; now standing and anon sinking;
p-acp pno31 pns21 vv2 po21 n1, av j cc av vvg; av vvg cc av vvg;
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now in purple and anon naked; now full and anon hungry;
now in purple and anon naked; now full and anon hungry;
av p-acp j-jn cc av j; av j cc av j;
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thou seest thy self in the weaknesse, in the mutability, in the mortality of thy condition,
thou See thy self in the weakness, in the mutability, in the mortality of thy condition,
pns21 vv2 po21 n1 p-acp dt n1, p-acp dt n1, p-acp dt n1 pp-f po21 n1,
(35) sermon (DIV2)
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and his present necessities are but a lesson, an argument, which plainly demonstrate, and to thy very eye, what thou or any other man may be;
and his present necessities Are but a Lesson, an argument, which plainly demonstrate, and to thy very eye, what thou or any other man may be;
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and withall a silent and powerfull appeale to thy mercy, a secret beseeching thee, I might say, a Legal requiring thee, to do unto him as thou wouldst be done to in the like case, which thou art as liable to as he;
and withal a silent and powerful appeal to thy mercy, a secret beseeching thee, I might say, a Legal requiring thee, to do unto him as thou Wouldst be done to in the like case, which thou art as liable to as he;
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(35) sermon (DIV2)
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to be of the same mind, which thou wilt be certainly, when with this Lazar thou lyest at the gates of another.
to be of the same mind, which thou wilt be Certainly, when with this Lazar thou liest At the gates of Another.
pc-acp vbi pp-f dt d n1, r-crq pns21 vm2 vbi av-j, c-crq p-acp d n1 pns21 vv2 p-acp dt n2 pp-f n-jn.
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But if this light of Nature be not bright enough, yet by the light of Scripture, by the light of the Gospel we may easily discerne the truth of this parallel.
But if this Light of Nature be not bright enough, yet by the Light of Scripture, by the Light of the Gospel we may Easily discern the truth of this parallel.
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(35) sermon (DIV2)
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For the Servant of God, the true Christian is born again, not for himself alone,
For the Servant of God, the true Christian is born again, not for himself alone,
p-acp dt n1 pp-f np1, dt j np1 vbz vvn av, xx p-acp px31 av-j,
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but for all those who are parts of the same building, and members of the same body;
but for all those who Are parts of the same building, and members of the same body;
cc-acp p-acp d d r-crq vbr n2 pp-f dt d n1, cc n2 pp-f dt d n1;
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If one member suffer, all the members suffer with it, Rom. 12.20.If one member suffer, all the members suffer with it, Rom. 12.20.
cs crd n1 vvi, d dt n2 vvb p-acp pn31, np1 crd.
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And this makes not onely all the riches, but withall, all the miseries, all the necessities, all the afflictions of our brethren Ours. And what a Celestiall Harmony doth mercy make, which puts those who are at liberty, in bonds with the prisoners;
And this makes not only all the riches, but withal, all the misery's, all the necessities, all the afflictions of our brothers Ours. And what a Celestial Harmony does mercy make, which puts those who Are At liberty, in bonds with the Prisoners;
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which makes the rich lye down with the poore, the strong sympathize with the weak? what a Harmony is that which riseth out of such discords? when the joyfull heart weeps with them that weep,
which makes the rich lie down with the poor, the strong sympathise with the weak? what a Harmony is that which Riseth out of such discords? when the joyful heart weeps with them that weep,
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and the sorrowful Spirit rejoyceth with them that rejoyce;
and the sorrowful Spirit Rejoiceth with them that rejoice;
cc dt j n1 vvz p-acp pno32 cst vvb;
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when all men are of the same mind one with another, the rich naked with the poore,
when all men Are of the same mind one with Another, the rich naked with the poor,
c-crq d n2 vbr pp-f dt d n1 pi p-acp n-jn, dt j j p-acp dt j,
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and the poore abounding with the rich;
and the poor abounding with the rich;
cc dt j vvg p-acp dt j;
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the whole Church imprisoned in one man, and every man comforting his bondage with the peace and prosperity of the whole? This is an Harmony indeed;
the Whole Church imprisoned in one man, and every man comforting his bondage with the peace and Prosperity of the Whole? This is an Harmony indeed;
dt j-jn n1 vvn p-acp crd n1, cc d n1 vvg po31 n1 p-acp dt n1 cc n1 pp-f dt j-jn? d vbz dt n1 av;
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but, I fear, I may say, it is like the Harmony of the spheres, which was never heard,
but, I Fear, I may say, it is like the Harmony of the spheres, which was never herd,
cc-acp, pns11 vvb, pns11 vmb vvi, pn31 vbz av-j dt n1 pp-f dt n2, r-crq vbds av-x vvn,
(35) sermon (DIV2)
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or at least we have more reason then we would, to believe, that there is scarce any such musick in our dayes.
or At least we have more reason then we would, to believe, that there is scarce any such music in our days.
cc p-acp ds pns12 vhi dc n1 cs pns12 vmd, pc-acp vvi, cst pc-acp vbz av-j d d n1 p-acp po12 n2.
(35) sermon (DIV2)
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But thus it should be, and this musick Mercy doth make.
But thus it should be, and this music Mercy does make.
p-acp av pn31 vmd vbi, cc d n1 n1 vdz vvi.
(35) sermon (DIV2)
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14599
I know the waies of God are past finding out, and the reasons of his judgements, saith Basil, are NONLATINALPHABET, are as Jewels fit to be hid and reserved in the Treasuries of God alone,
I know the ways of God Are passed finding out, and the Reasons of his Judgments, Says Basil, Are, Are as Jewels fit to be hid and reserved in the Treasuries of God alone,
pns11 vvb dt n2 pp-f np1 vbr p-acp vvg av, cc dt n2 pp-f po31 n2, vvz np1, vbr, vbr p-acp n2 j pc-acp vbi vvn cc vvn p-acp dt n2 pp-f np1 av-j,
(35) sermon (DIV2)
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and are understood onely by that Wisdome which sends them abroad: yet if you ask why one is born a servant, and another free;
and Are understood only by that Wisdom which sends them abroad: yet if you ask why one is born a servant, and Another free;
cc vbr vvn av-j p-acp d n1 r-crq vvz pno32 av: av cs pn22 vvb c-crq pi vbz vvn dt n1, cc j-jn j;
(35) sermon (DIV2)
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why one grinds at the mill, and another sits on the throne;
why one grinds At the mill, and Another sits on the throne;
c-crq pi vvz p-acp dt n1, cc n-jn vvz p-acp dt n1;
(35) sermon (DIV2)
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why one lyes at the gates, whilest another feasts in his Palace? I may with confidence give you this for one:
why one lies At the gates, whilst Another feasts in his Palace? I may with confidence give you this for one:
c-crq pi vvz p-acp dt n2, cs j-jn n2 p-acp po31 n1? pns11 vmb p-acp n1 vvb pn22 d p-acp pi:
(35) sermon (DIV2)
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This God doth, to exercise the patience and humility of the one, and to stir up and awake the mercy of the other.
This God does, to exercise the patience and humility of the one, and to stir up and awake the mercy of the other.
d np1 vdz, pc-acp vvi dt n1 cc n1 pp-f dt crd, cc pc-acp vvi a-acp cc vvi dt n1 pp-f dt j-jn.
(35) sermon (DIV2)
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The rich and poore meet together, the Lord is the maker of them both, saith Solomon, Prov. 22.2. not that his immediate hand made them rich and poore;The rich and poor meet together, the Lord is the maker of them both, Says Solomon, Curae 22.2. not that his immediate hand made them rich and poor;
dt j cc j vvi av, dt n1 vbz dt n1 pp-f pno32 d, vvz np1, np1 crd. xx d po31 j n1 vvd pno32 j cc j;
(35) sermon (DIV2)
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poured down with his left hand riches into the bosome of the one, and withdrew it from the other, and so left him naked; For this is not manifest;
poured down with his left hand riches into the bosom of the one, and withdrew it from the other, and so left him naked; For this is not manifest;
vvn a-acp p-acp po31 j n1 n2 p-acp dt n1 pp-f dt crd, cc vvd pn31 p-acp dt n-jn, cc av vvd pno31 j; c-acp d vbz xx j;
(35) sermon (DIV2)
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For God forbid that we should have such a conceit of God, that he should fill the usurers bags,
For God forbid that we should have such a conceit of God, that he should fill the usurers bags,
c-acp np1 vvb cst pns12 vmd vhi d dt n1 pp-f np1, cst pns31 vmd vvi dt n2 n2,
(35) sermon (DIV2)
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or enlarge the territories of the wicked; nor can we say, that every poore man was predestinated to beggery:
or enlarge the territories of the wicked; nor can we say, that every poor man was predestinated to beggary:
cc vvi dt n2 pp-f dt j; ccx vmb pns12 vvi, cst d j n1 vbds vvn p-acp n1:
(35) sermon (DIV2)
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nor make it good, that he hath thus discerned and distinguished them, (for we know Luxury and Idlenesse clothes many with rags,
nor make it good, that he hath thus discerned and distinguished them, (for we know Luxury and Idleness clothes many with rags,
ccx vvi pn31 j, cst pns31 vhz av vvn cc vvn pno32, (c-acp pns12 vvb n1 cc n1 n2 d p-acp n2,
(35) sermon (DIV2)
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and Industry gathers much, and Craft and Power more) but he was the maker of them both;
and Industry gathers much, and Craft and Power more) but he was the maker of them both;
cc n1 vvz d, cc n1 cc n1 av-dc) cc-acp pns31 vbds dt n1 pp-f pno32 d;
(35) sermon (DIV2)
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They were both the work of his hands, and from his hands they were the same,
They were both the work of his hands, and from his hands they were the same,
pns32 vbdr d dt n1 pp-f po31 n2, cc p-acp po31 n2 pns32 vbdr dt d,
(35) sermon (DIV2)
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though now the fashion of the world hath brought in a disparity between them;
though now the fashion of the world hath brought in a disparity between them;
cs av dt n1 pp-f dt n1 vhz vvn p-acp dt n1 p-acp pno32;
(35) sermon (DIV2)
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as David may be said to build the Temple, though he laid not a stone of it,
as David may be said to built the Temple, though he laid not a stone of it,
c-acp np1 vmb vbi vvn pc-acp vvi dt n1, cs pns31 vvd xx dt n1 pp-f pn31,
(35) sermon (DIV2)
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and God (saith the Father) did make both poore and rich, ut in pauperibus divitum misericordiam probaret, that he might make the want of the poore as a touchstone to try the mercy of the rich.
and God (Says the Father) did make both poor and rich, ut in pauperibus Divitum misericordiam probaret, that he might make the want of the poor as a touchstone to try the mercy of the rich.
cc np1 (vvz dt n1) vdd vvi d j cc j, fw-la p-acp fw-la fw-la fw-la fw-la, cst pns31 vmd vvi dt n1 pp-f dt j c-acp dt n1 pc-acp vvi dt n1 pp-f dt j.
(35) sermon (DIV2)
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For no doubt he could send the Ravens to feed them; he could send Angels to feed them;
For no doubt he could send the Ravens to feed them; he could send Angels to feed them;
p-acp dx n1 pns31 vmd vvi dt n2 pc-acp vvi pno32; pns31 vmd vvi n2 pc-acp vvi pno32;
(35) sermon (DIV2)
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he could let down all manner of flesh in a sheet, as he did to Peter: his providence is never at a stand,
he could let down all manner of Flesh in a sheet, as he did to Peter: his providence is never At a stand,
pns31 vmd vvi a-acp d n1 pp-f n1 p-acp dt n1, c-acp pns31 vdd p-acp np1: po31 n1 vbz av-x p-acp dt n1,
(35) sermon (DIV2)
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but can find out waies which we cannot think of;
but can find out ways which we cannot think of;
cc-acp vmb vvi av n2 r-crq pns12 vmbx vvi pp-f;
(35) sermon (DIV2)
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but Christ hath so ordered it, That though we cannot have him, yet the poore and miserable we shall alwaies have with us, ut locupletem aliena inopia ditaret, that what all the world cannot, anothers poverty may do, that is, enrich and blesse•s;
but christ hath so ordered it, That though we cannot have him, yet the poor and miserable we shall always have with us, ut locupletem Aliena Inopia ditaret, that what all the world cannot, another's poverty may do, that is, enrich and blesse•s;
cc-acp np1 vhz av vvn pn31, cst cs pns12 vmbx vhb pno31, av dt j cc j pns12 vmb av vhi p-acp pno12, fw-la fw-la fw-la fw-la fw-la, cst r-crq d dt n1 vmbx, j-jn n1 vmb vdi, cst vbz, vvb cc n2;
(35) sermon (DIV2)
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& tu neminem praetereas, ne is quem praeteris Christus sit, and let thy mercy, saith Austin, passe by none,& tu neminem praetereas, ne is Whom praeteris Christus sit, and let thy mercy, Says Austin, pass by none,
cc fw-la fw-la fw-la, ccx vbz fw-la fw-la fw-la fw-la, cc vvb po21 n1, vvz np1, vvb p-acp pix,
(35) sermon (DIV2)
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lest it passe by Christ himself.
lest it pass by christ himself.
cs pn31 vvb p-acp np1 px31.
(35) sermon (DIV2)
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This he put into the Covenant which he made with us, when he was on the earth,
This he put into the Covenant which he made with us, when he was on the earth,
d pns31 vvd p-acp dt n1 r-crq pns31 vvd p-acp pno12, c-crq pns31 vbds p-acp dt n1,
(35) sermon (DIV2)
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14620
and sealed it with his blood;
and sealed it with his blood;
cc vvd pn31 p-acp po31 n1;
(35) sermon (DIV2)
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and now he looks that we should make it good, and to that end presents and offers himself unto us in these,
and now he looks that we should make it good, and to that end presents and offers himself unto us in these,
cc av pns31 vvz cst pns12 vmd vvi pn31 j, cc p-acp d n1 vvz cc vvz px31 p-acp pno12 p-acp d,
(35) sermon (DIV2)
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and even bowes before us, to the end of the world.
and even bows before us, to the end of the world.
cc j n2 p-acp pno12, p-acp dt n1 pp-f dt n1.
(35) sermon (DIV2)
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And certainly it is strange, that we should thus stand out with him, and deny him that which is his by Covenant;
And Certainly it is strange, that we should thus stand out with him, and deny him that which is his by Covenant;
cc av-j pn31 vbz j, cst pns12 vmd av vvi av p-acp pno31, cc vvi pno31 d r-crq vbz po31 p-acp n1;
(35) sermon (DIV2)
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that we should lock up all from him, who opened his heart, and let out his blood for us; but so it is;
that we should lock up all from him, who opened his heart, and let out his blood for us; but so it is;
cst pns12 vmd vvi a-acp d p-acp pno31, r-crq vvd po31 n1, cc vvb av po31 n1 p-acp pno12; cc-acp av pn31 vbz;
(35) sermon (DIV2)
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14625
the vice we delight in, makes that virtue which is contrary to it a punishment;
the vice we delight in, makes that virtue which is contrary to it a punishment;
dt n1 pns12 vvb p-acp, vvz d n1 r-crq vbz j-jn p-acp pn31 dt n1;
(35) sermon (DIV2)
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and when we love the world, to give an Almes is as irksome and grievous to us as to pay a forfeiture;
and when we love the world, to give an Alms is as irksome and grievous to us as to pay a forfeiture;
cc c-crq pns12 vvb dt n1, pc-acp vvi dt n2 vbz a-acp j cc j p-acp pno12 a-acp pc-acp vvi dt n1;
(35) sermon (DIV2)
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14627
Liberality is a penalty, and therefore we use all meanes (but pay down nothing but excuses) to take it off;
Liberality is a penalty, and Therefore we use all means (but pay down nothing but excuses) to take it off;
n1 vbz dt n1, cc av pns12 vvb d n2 (p-acp vvi a-acp pix cc-acp n2) pc-acp vvi pn31 a-acp;
(35) sermon (DIV2)
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14628
mercy is no thriving virtue, but seems to come upon us as a Theef and a Robber, to strip and spoile us,
mercy is no thriving virtue, but seems to come upon us as a Thief and a Robber, to strip and spoil us,
n1 vbz dx j-vvg n1, cc-acp vvz pc-acp vvi p-acp pno12 p-acp dt n1 cc dt n1, pc-acp vvi cc vvi pno12,
(35) sermon (DIV2)
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14629
and to make us like unto them whom she binds us to relieve, and therefore we shut her up in a narrow heart, and an earthy mind;
and to make us like unto them whom she binds us to relieve, and Therefore we shut her up in a narrow heart, and an earthy mind;
cc pc-acp vvi pno12 av-j p-acp pno32 r-crq pns31 vvz pno12 pc-acp vvi, cc av pns12 vvd pno31 a-acp p-acp dt j n1, cc dt j n1;
(35) sermon (DIV2)
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and if there be any in us, it is as a fountain sealed up, which sends not forth a drop;
and if there be any in us, it is as a fountain sealed up, which sends not forth a drop;
cc cs pc-acp vbb d p-acp pno12, pn31 vbz p-acp dt n1 j-vvn a-acp, r-crq vvz xx av dt n1;
(35) sermon (DIV2)
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14631
or a garden inclosed, where no man can come to fill his hand.
or a garden enclosed, where no man can come to fill his hand.
cc dt n1 vvn, c-crq dx n1 vmb vvi pc-acp vvi po31 n1.
(35) sermon (DIV2)
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14632
This hard opinion the world hath of mercy, as of the most uselesse, the most unprofitable and disadvantageous thing in the world;
This hard opinion the world hath of mercy, as of the most useless, the most unprofitable and disadvantageous thing in the world;
d j n1 dt n1 vhz pp-f n1, c-acp pp-f dt av-ds j, dt av-ds j cc j n1 p-acp dt n1;
(35) sermon (DIV2)
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14669
For when his liberality had well-neere exhausted his own estate, his grand-mothers happily and opportunely fell into his hands.
For when his liberality had well-near exhausted his own estate, his grandmothers happily and opportunely fell into his hands.
c-acp c-crq po31 n1 vhd j vvd po31 d n1, po31 n2 av-j cc av-j vvd p-acp po31 n2.
(35) sermon (DIV2)
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as the nurse of prodigality and the mother of beggery; as that which lets out our blood and life to feed and strengthen others:
as the nurse of prodigality and the mother of beggary; as that which lets out our blood and life to feed and strengthen Others:
c-acp dt n1 pp-f n1 cc dt n1 pp-f n1; c-acp d r-crq vvz av po12 n1 cc n1 pc-acp vvi cc vvi n2-jn:
(35) sermon (DIV2)
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we will therefore in the next place, as Tertullians phrase is, in hunc ictum considerare, have an eye on this blow,
we will Therefore in the next place, as Tertullia's phrase is, in hunc ictum considerare, have an eye on this blow,
pns12 vmb av p-acp dt ord n1, c-acp ng1 n1 vbz, p-acp fw-la fw-la fw-la, vhb dt n1 p-acp d n1,
(35) sermon (DIV2)
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and we shall avoid it with ease;
and we shall avoid it with ease;
cc pns12 vmb vvi pn31 p-acp n1;
(35) sermon (DIV2)
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14636
for indeed it is rather a proffer then a blow, and it will soon appear, that it is mercy alone that makes our wealth ours;
for indeed it is rather a proffer then a blow, and it will soon appear, that it is mercy alone that makes our wealth ours;
c-acp av pn31 vbz av-c dt n1 av dt n1, cc pn31 vmb av vvi, cst pn31 vbz n1 av-j cst vvz po12 n1 png12;
(35) sermon (DIV2)
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14637
that it is never more ours then when we part with it; that Alienation is our best Assurance, and continues it to us for ever. For first:
that it is never more ours then when we part with it; that Alienation is our best Assurance, and continues it to us for ever. For First:
d pn31 vbz av-x av-dc png12 cs c-crq pns12 vvb p-acp pn31; cst n1 vbz po12 js n1, cc vvz pn31 p-acp pno12 p-acp av. p-acp ord:
(35) sermon (DIV2)
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14638
It is but an errour to imagin, that God opens his hand and fills our basket,
It is but an error to imagine, that God Opens his hand and fills our basket,
pn31 vbz p-acp dt n1 pc-acp vvi, cst np1 vvz po31 n1 cc vvz po12 n1,
(35) sermon (DIV2)
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14639
and gives us the good things of the world for our selves alone, and our own use;
and gives us the good things of the world for our selves alone, and our own use;
cc vvz pno12 dt j n2 pp-f dt n1 p-acp po12 n2 av-j, cc po12 d n1;
(35) sermon (DIV2)
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that he opens the windows of Heaven, and drops down his blessings into us, there to settle, and putrifie, and corrupt;
that he Opens the windows of Heaven, and drops down his blessings into us, there to settle, and putrify, and corrupt;
cst pns31 vvz dt n2 pp-f n1, cc vvz a-acp po31 n2 p-acp pno12, pc-acp pc-acp vvi, cc vvi, cc vvi;
(35) sermon (DIV2)
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for this is, saith Basil, as if a man who made haste to the Theatre, should think all others excluded, because he came first:
for this is, Says Basil, as if a man who made haste to the Theatre, should think all Others excluded, Because he Come First:
p-acp d vbz, vvz np1, c-acp cs dt n1 r-crq vvd n1 p-acp dt n1, vmd vvi d n2-jn vvn, c-acp pns31 vvd ord:
(35) sermon (DIV2)
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this is NONLATINALPHABET, to appropriate to thy self those things which are common to all; to lock up that in thy chest which should fill the bellies of the poore.
this is, to Appropriate to thy self those things which Are Common to all; to lock up that in thy chest which should fill the bellies of the poor.
d vbz, pc-acp vvi p-acp po21 n1 d n2 r-crq vbr j p-acp d; pc-acp vvi a-acp d p-acp po21 n1 r-crq vmd vvi dt n2 pp-f dt j.
(35) sermon (DIV2)
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The goods of the Church in former ages were called NONLATINALPHABET, and NONLATINALPHABET, the wealth of God and the poore, NONLATINALPHABET, the things of God.
The goods of the Church in former ages were called, and, the wealth of God and the poor,, the things of God.
dt n2-j pp-f dt n1 p-acp j n2 vbdr vvn, cc, dt n1 pp-f np1 cc dt j,, dt n2 pp-f np1.
(35) sermon (DIV2)
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Tertullian calls them deposita pietatis, the pledges of mercy deposited in our hands; Tertullian calls them Deposita pietatis, the pledges of mercy deposited in our hands;
np1 vvz pno32 fw-la fw-la, dt n2 pp-f n1 vvn p-acp po12 n2;
(35) sermon (DIV2)
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and if I should call the wealth of Christians so, I should not erre, for all are bound to count them so, Patrimonium Crucifixi, the Patrimony of their crucified Saviour, given them not onely to feed and clothe themselves,
and if I should call the wealth of Christians so, I should not err, for all Are bound to count them so, Patrimonium Crucifixi, the Patrimony of their Crucified Saviour, given them not only to feed and cloth themselves,
cc cs pns11 vmd vvi dt n1 pp-f np1 av, pns11 vmd xx vvi, p-acp d vbr vvn pc-acp vvi pno32 av, fw-la fw-la, dt n1 pp-f po32 vvn n1, vvn pno32 xx av-j pc-acp vvi cc vvi px32,
(35) sermon (DIV2)
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but to supply the necessity of others, who have a right, (which indeed they cannot challenge) have something in our Granaries and wardrobes, to which we onely keep the key, with a charge from Heaven to open them,
but to supply the necessity of Others, who have a right, (which indeed they cannot challenge) have something in our Granaries and wardrobes, to which we only keep the key, with a charge from Heaven to open them,
cc-acp pc-acp vvi dt n1 pp-f n2-jn, r-crq vhb dt n-jn, (r-crq av pns32 vmbx vvi) vhb pi p-acp po12 n2 cc n2, p-acp r-crq pns12 av-j vvb dt n1, p-acp dt n1 p-acp n1 pc-acp vvi pno32,
(35) sermon (DIV2)
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when Nakednesse and misery come but so neere as to knock at our eyes. For God who gave them, is NONLATINALPHABET, the great auditor, who will take a strict account,
when Nakedness and misery come but so near as to knock At our eyes. For God who gave them, is, the great auditor, who will take a strict account,
c-crq n1 cc n1 vvn p-acp av av-j c-acp pc-acp vvi p-acp po12 n2. p-acp np1 r-crq vvd pno32, vbz, dt j n1, r-crq vmb vvi dt j n1,
(35) sermon (DIV2)
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if we do NONLATINALPHABET, use them as our own (as the Ancients use to speak) or spend that in wantonnesse which should strengthen the weak knees, and hands that hang down:
if we do, use them as our own (as the Ancients use to speak) or spend that in wantonness which should strengthen the weak knees, and hands that hang down:
cs pns12 vdb, vvb pno32 p-acp po12 d (c-acp dt n2-j vvb p-acp vvi) cc vvb cst p-acp n1 r-crq vmd vvi dt j n2, cc n2 cst vvb a-acp:
(35) sermon (DIV2)
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we are ready to say, saith the Father, NONLATINALPHABET whom do I wrong in keeping of my own? and must I be cruell to my self, that I may be mercifull to others? must I put my knife to my throat, that a stranger may be fed? and we are easily perswaded that we are good Christians,
we Are ready to say, Says the Father, whom do I wrong in keeping of my own? and must I be cruel to my self, that I may be merciful to Others? must I put my knife to my throat, that a stranger may be fed? and we Are Easily persuaded that we Are good Christians,
pns12 vbr j pc-acp vvi, vvz dt n1, ro-crq vdb pns11 vvi p-acp vvg pp-f po11 d? cc vmb pns11 vbi j p-acp po11 n1, cst pns11 vmb vbi j p-acp n2-jn? vmb pns11 vvi po11 n1 p-acp po11 n1, cst dt n1 vmb vbi vvn? cc pns12 vbr av-j vvn cst pns12 vbr j np1,
(35) sermon (DIV2)
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The greatest part of our Piety is Negative (and would we did but make that good) not to oppresse, not to defraud, not to take away, with us is to be Mercifull;
The greatest part of our Piety is Negative (and would we did but make that good) not to oppress, not to defraud, not to take away, with us is to be Merciful;
dt js n1 pp-f po12 n1 vbz j-jn (cc vmd pns12 vdd p-acp vvi d j) xx pc-acp vvi, xx pc-acp vvi, xx pc-acp vvi av, p-acp pno12 vbz pc-acp vbi j;
(35) sermon (DIV2)
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as Theeves, saith Salvian out of Tully, qui putant se vitam dare quibus non eripiunt who will say they give him his life, whom they do not kill:
as Thieves, Says Salvian out of Tully, qui Putant se vitam Dare quibus non eripiunt who will say they give him his life, whom they do not kill:
c-acp n2, vvz np1 av pp-f np1, fw-fr n1 fw-la fw-la vvb fw-la fw-la fw-la r-crq vmb vvi pns32 vvb pno31 po31 n1, ro-crq pns32 vdb xx vvi:
(35) sermon (DIV2)
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and yet if Mercy open not my bowells, and my hand too, I may wrong my brother when I do him no harm;
and yet if Mercy open not my bowels, and my hand too, I may wrong my brother when I do him no harm;
cc av cs n1 vvb xx po11 n2, cc po11 n1 av, pns11 vmb vvi po11 n1 c-crq pns11 vdb pno31 dx n1;
(35) sermon (DIV2)
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I may defraud and spoile him when I take nothing from him. I wrong no man, is a poore Apology:
I may defraud and spoil him when I take nothing from him. I wrong no man, is a poor Apology:
pns11 vmb vvi cc vvi pno31 c-crq pns11 vvb pix p-acp pno31. pns11 vvb dx n1, vbz dt j n1:
(35) sermon (DIV2)
878
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14655
why man? thou wrongest the King of Kings, when thou sufferest his subjects to perish;
why man? thou wrongest the King of Kings, when thou sufferest his subject's to perish;
q-crq n1? pns21 vv2 dt n1 pp-f n2, c-crq pns21 vv2 po31 n2-jn pc-acp vvi;
(35) sermon (DIV2)
878
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14656
and this Negative Mercy is no better then theft. The bread which thou layest up is not thine, but the bread of the hungry;
and this Negative Mercy is no better then theft. The bred which thou layest up is not thine, but the bred of the hungry;
cc d j-jn n1 vbz av-dx jc cs n1. dt n1 r-crq pns21 vv2 a-acp vbz xx png21, cc-acp dt n1 pp-f dt j;
(35) sermon (DIV2)
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14657
The garment which thou hast lockt up in thy chest, is the garment of the Naked;
The garment which thou hast locked up in thy chest, is the garment of the Naked;
dt n1 r-crq pns21 vh2 vvn a-acp p-acp po21 n1, vbz dt n1 pp-f dt j;
(35) sermon (DIV2)
878
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14658
The gold which thou hidest in the earth is the Revenue of the poore and needy;
The gold which thou hidest in the earth is the Revenue of the poor and needy;
dt n1 r-crq pns21 vv2 p-acp dt n1 vbz dt n1 pp-f dt j cc j;
(35) sermon (DIV2)
878
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14659
as he said of his writings, omne tuum, & nihil tuum, All is thine, and nothing is thine. For in the second place:
as he said of his writings, omne tuum, & nihil tuum, All is thine, and nothing is thine. For in the second place:
c-acp pns31 vvd pp-f po31 n2, fw-la fw-la, cc fw-la fw-la, d vbz png21, cc pix vbz png21. c-acp p-acp dt ord n1:
(35) sermon (DIV2)
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14660
That is the best use we can put them to, the true use which God that gave them hath taught us, to use them that they may stead us in our greatest necessity;
That is the best use we can put them to, the true use which God that gave them hath taught us, to use them that they may stead us in our greatest necessity;
cst vbz dt js n1 pns12 vmb vvi pno32 p-acp, dt j n1 r-crq np1 cst vvd pno32 vhz vvn pno12, pc-acp vvi pno32 cst pns32 vmb vvi pno12 p-acp po12 js n1;
(35) sermon (DIV2)
879
Page 560
14661
to open our hand, that it may be filled; to water, that we may be watered again, saith Solomon, Proverb. 11.25.
to open our hand, that it may be filled; to water, that we may be watered again, Says Solomon, Proverb. 11.25.
pc-acp vvi po12 n1, cst pn31 vmb vbi vvn; p-acp n1, cst pns12 vmb vbb vvn av, vvz np1, n1. crd.
(35) sermon (DIV2)
879
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14662
to make them our friends, saith a wiser then Solomon. To make that which is a Parasite to deceive us, a snare to entrap us,
to make them our Friends, Says a Wiser then Solomon. To make that which is a Parasite to deceive us, a snare to entrap us,
pc-acp vvi pno32 po12 n2, vvz dt jc cs np1. pc-acp vvi d r-crq vbz dt n1 pc-acp vvi pno12, dt n1 pc-acp vvi pno12,
(35) sermon (DIV2)
879
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14663
an enemy to fight against us, a friend to help and succour us; so to use it, that it may return multiplyed into our hands.
an enemy to fight against us, a friend to help and succour us; so to use it, that it may return multiplied into our hands.
dt n1 pc-acp vvi p-acp pno12, dt n1 pc-acp vvi cc vvi pno12; av pc-acp vvi pn31, cst pn31 vmb vvi vvn p-acp po12 n2.
(35) sermon (DIV2)
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14664
For what is properly gain? is not this, for a mite to receive a talent;
For what is properly gain? is not this, for a mite to receive a talon;
p-acp r-crq vbz av-j n1? vbz xx d, c-acp dt n1 pc-acp vvi dt n1;
(35) sermon (DIV2)
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14665
for one seed, one work of Mercy, to receive an hundred fold? Negotiatio est aliqua amittere ut plura lucreris, saith the Father, It is a kind of traffick and merchandize to lay out something that you may gain more;
for one seed, one work of Mercy, to receive an hundred fold? Negotiatio est Any amittere ut plura lucreris, Says the Father, It is a kind of traffic and merchandise to lay out something that you may gain more;
p-acp crd n1, crd n1 pp-f n1, pc-acp vvi dt crd n1? fw-la fw-la fw-la n1 fw-la fw-la fw-la, vvz dt n1, pn31 vbz dt n1 pp-f n1 cc n1 pc-acp vvi av pi cst pn22 vmb vvi av-dc;
(35) sermon (DIV2)
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14666
to venture a knife or bugle, to bring back a Diamond; to venture a knife or bugle, to bring back a Diamond;
pc-acp vvi dt n1 cc n1, pc-acp vvi av dt n1;
(35) sermon (DIV2)
879
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14667
to treasure up by spending, to increase our stock by diminishing it, and by losing all to purchase more.
to treasure up by spending, to increase our stock by diminishing it, and by losing all to purchase more.
p-acp n1 a-acp p-acp vvg, pc-acp vvi po12 n1 p-acp vvg pn31, cc p-acp vvg av-d pc-acp vvi av-dc.
(35) sermon (DIV2)
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14668
Who was ever, saith Julian the Apostate, the poorer for what he gave? and of himself he tells us, that whatsoever he laid out to supply the wants of others, was returned back again by the Gods (as the Apostate had now learnt to speak) into his hands with usury:
Who was ever, Says Julian the Apostate, the Poorer for what he gave? and of himself he tells us, that whatsoever he laid out to supply the Wants of Others, was returned back again by the God's (as the Apostate had now learned to speak) into his hands with Usury:
r-crq vbds av, vvz np1 dt n1, dt jc p-acp r-crq pns31 vvd? cc pp-f px31 pns31 vvz pno12, cst r-crq pns31 vvd av pc-acp vvi dt n2 pp-f n2-jn, vbds vvn av av p-acp dt n2 (c-acp dt n1 vhd av vvn pc-acp vvi) p-acp po31 n2 p-acp n1:
(35) sermon (DIV2)
879
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14670
What that cursed Apostate falsly attributes to his false Gods, that the God of Gods doth most exactly perform,
What that cursed Apostate falsely attributes to his false God's, that the God of God's does most exactly perform,
q-crq d j-vvn n1 av-j n2 p-acp po31 j n2, cst dt n1 pp-f n2 vdz ds av-j vvi,
(35) sermon (DIV2)
879
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14671
and hath set up his Assurance-office, to pay us back in our own coine, or if not, in that which cannot be valued, being of an inestimable price.
and hath Set up his Assurance office, to pay us back in our own coin, or if not, in that which cannot be valued, being of an inestimable price.
cc vhz vvn a-acp po31 n1, pc-acp vvi pno12 av p-acp po12 d n1, cc cs xx, p-acp d r-crq vmbx vbi vvn, vbg pp-f dt j n1.
(35) sermon (DIV2)
879
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14672
I make no doubt but Gods Mercy is ready to shine upon ours, for he loves it, and loves to look on't.
I make no doubt but God's Mercy is ready to shine upon ours, for he loves it, and loves to look oned.
pns11 vvb dx n1 cc-acp ng1 n1 vbz j pc-acp vvi p-acp png12, c-acp pns31 vvz pn31, cc vvz pc-acp vvi p-acp|pn31.
(35) sermon (DIV2)
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14673
I doubt not but he rewards our Mercy with the blessings of this life;
I doubt not but he rewards our Mercy with the blessings of this life;
pns11 vvb xx cc-acp pns31 vvz po12 n1 p-acp dt n2 pp-f d n1;
(35) sermon (DIV2)
879
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14674
for a cup of cold water, which the hand of mercy fills, and poures out, gives many times riches and honour though we perceive it not,
for a cup of cold water, which the hand of mercy fills, and pours out, gives many times riches and honour though we perceive it not,
p-acp dt n1 pp-f j-jn n1, r-crq dt n1 pp-f n1 vvz, cc vvz av, vvz d n2 n2 cc n1 cs pns12 vvb pn31 xx,
(35) sermon (DIV2)
879
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14675
but attribute it to something else;
but attribute it to something Else;
cc-acp vvb pn31 p-acp pi av;
(35) sermon (DIV2)
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14676
to our wisdome and industry rather then to that Providence which alwaies waiteth upon mercy, blessing it in the work,
to our Wisdom and industry rather then to that Providence which always waits upon mercy, blessing it in the work,
p-acp po12 n1 cc n1 av-c cs p-acp d n1 r-crq av vvz p-acp n1, vvg pn31 p-acp dt n1,
(35) sermon (DIV2)
879
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14677
and blessing it when the work is done:
and blessing it when the work is done:
cc vvg pn31 c-crq dt n1 vbz vdn:
(35) sermon (DIV2)
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14678
but what are these to that reward which is laid up for those who do seminare in benedictionibus, who sow plentifully? what are riches that have wings, to immortality? what's a Palace to heaven? we visit the sick,
but what Are these to that reward which is laid up for those who do seminare in benedictionibus, who sow plentifully? what Are riches that have wings, to immortality? what's a Palace to heaven? we visit the sick,
cc-acp q-crq vbr d p-acp d n1 r-crq vbz vvn a-acp p-acp d r-crq vdb fw-la p-acp fw-la, r-crq vvb av-j? q-crq vbr n2 cst vhb n2, p-acp n1? q-crq|vbz dt n1 p-acp n1? pns12 vvb dt j,
(35) sermon (DIV2)
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14679
and the spirit of comfort visits us; we serve our brethren, and the Angels minister unto us;
and the Spirit of Comfort visits us; we serve our brothers, and the Angels minister unto us;
cc dt n1 pp-f n1 vvz pno12; pns12 vvb po12 n2, cc dt n2 vvb p-acp pno12;
(35) sermon (DIV2)
879
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14680
we cover the naked with our cloth, and God clothes us with joy; we convert a sinner, and sline as starrs;
we cover the naked with our cloth, and God clothes us with joy; we convert a sinner, and sline as Stars;
pns12 vvb dt j p-acp po12 n1, cc np1 vvz pno12 p-acp n1; pns12 vvb dt n1, cc vvi p-acp n2;
(35) sermon (DIV2)
879
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14681
we part with a few shekels of silver, and the hand of Mercy works and turns them into a crown;
we part with a few shekels of silver, and the hand of Mercy works and turns them into a crown;
pns12 vvb p-acp dt d n2 pp-f n1, cc dt n1 pp-f n1 vvz cc vvz pno32 p-acp dt n1;
(35) sermon (DIV2)
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14682
we sow Temporall, Transitory things, and the Harvest is eternity:
we sow Temporal, Transitory things, and the Harvest is eternity:
pns12 vvb j, j n2, cc dt n1 vbz n1:
(35) sermon (DIV2)
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14683
whilest we make them ours, they are weak and impotent, but when we part with them, they work miracles,
whilst we make them ours, they Are weak and impotent, but when we part with them, they work Miracles,
cs pns12 vvb pno32 png12, pns32 vbr j cc j, cc-acp c-crq pns12 vvb p-acp pno32, pns32 vvb n2,
(35) sermon (DIV2)
879
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14684
and remove mountains, all that is between us and blessednesse;
and remove Mountains, all that is between us and blessedness;
cc vvi n2, d cst vbz p-acp pno12 cc n1;
(35) sermon (DIV2)
879
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14685
all the riches in the world will not add one cubit to our stature, but if we thus tread them under our feet, they will lift us up as High as Heaven:
all the riches in the world will not add one cubit to our stature, but if we thus tread them under our feet, they will lift us up as High as Heaven:
d dt n2 p-acp dt n1 vmb xx vvi crd n1 p-acp po12 n1, cc-acp cs pns12 av vvb pno32 p-acp po12 n2, pns32 vmb vvi pno12 a-acp p-acp j c-acp n1:
(35) sermon (DIV2)
879
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14686
Nulla sunt potiora quam de misericordia compendia, The best gaines are those we purchase with our losse;Nulla sunt potiora quam de misericordia compendia, The best gains Are those we purchase with our loss;
fw-la fw-la fw-la fw-la fw-la fw-la fw-it, dt js n2 vbr d pns12 vvb p-acp po12 n1;
(35) sermon (DIV2)
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14687
and the best way to find our bread, is to cast it upon the waters.
and the best Way to find our bred, is to cast it upon the waters.
cc dt js n1 pc-acp vvi po12 n1, vbz pc-acp vvi pn31 p-acp dt n2.
(35) sermon (DIV2)
879
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14688
Will you see the practice of the Primitive Christians? I doe the rather mention it,
Will you see the practice of the Primitive Christians? I do the rather mention it,
vmb pn22 vvi dt n1 pp-f dt j np1? pns11 vdb dt av-c vvi pn31,
(35) sermon (DIV2)
880
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14689
because, methinks, I see the face of Christendome much changed and altered, and Christians (whose Plea is Mercy, whose Glory is Mercy, who but for Mercy were of all men most miserable;
Because, methinks, I see the face of Christendom much changed and altered, and Christians (whose Plea is Mercy, whose Glory is Mercy, who but for Mercy were of all men most miserable;
c-acp, vvz, pns11 vvb dt n1 pp-f np1 av-d vvn cc vvn, cc np1 (rg-crq n1 vbz n1, rg-crq n1 vbz n1, r-crq p-acp p-acp n1 vbdr pp-f d n2 av-ds j;
(35) sermon (DIV2)
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14726
thou hast parted with thy one loafe here, but his power, to whom thou gavest it, can and will multiply it;
thou hast parted with thy one loaf Here, but his power, to whom thou Gavest it, can and will multiply it;
pns21 vh2 vvn p-acp po21 crd n1 av, cc-acp po31 n1, p-acp ro-crq pns21 vvd2 pn31, vmb cc vmb vvi pn31;
(35) sermon (DIV2)
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Page 562
14727
for they that thus give, are as wells which are soone drawn dry, but fill the faster,
for they that thus give, Are as wells which Are soon drawn dry, but fill the faster,
c-acp pns32 cst av vvb, vbr p-acp n2 r-crq vbr av vvn j, cc-acp vvb dt jc,
(35) sermon (DIV2)
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14690
who have no other businesse in the world, then to save and help themselves and others) using all means to dry up the Fountain of Mercy, shaping to themselves vi tutem duram & ferream, bringing forth Mercy in a coat of a Maile,
who have no other business in the world, then to save and help themselves and Others) using all means to dry up the Fountain of Mercy, shaping to themselves vi tutem duram & ferream, bringing forth Mercy in a coat of a Mail,
r-crq vhb dx j-jn n1 p-acp dt n1, cs pc-acp vvi cc vvi px32 cc n2-jn) vvg d n2 pc-acp vvi a-acp dt n1 pp-f n1, j-vvg pc-acp px32 fw-la fw-la fw-la cc n1, vvg av n1 p-acp dt n1 pp-f dt n1,
(35) sermon (DIV2)
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Page 561
14691
and like Goliah with an Helmet of Brasse, standing as Centinel, as a Guard about our wealth, with this loud prohibition to all that stand in need, Touch not, Taste not, Handle not.
and like Goliath with an Helmet of Brass, standing as Centinel, as a Guard about our wealth, with this loud prohibition to all that stand in need, Touch not, Taste not, Handle not.
cc av-j np1 p-acp dt n1 pp-f n1, vvg p-acp n1, c-acp dt n1 p-acp po12 n1, p-acp d j n1 p-acp d cst vvb p-acp n1, vvb xx, vvb xx, vvb xx.
(35) sermon (DIV2)
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14692
Let us therefore look back and see what they were in former times, and we shall find them so unlike to those of succeeding generations, that they will rather be brought under censure,
Let us Therefore look back and see what they were in former times, and we shall find them so unlike to those of succeeding generations, that they will rather be brought under censure,
vvb pno12 av vvi av cc vvi r-crq pns32 vbdr p-acp j n2, cc pns12 vmb vvi pno32 av av-j p-acp d pp-f vvg n2, cst pns32 vmb av-c vbi vvn p-acp n1,
(35) sermon (DIV2)
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14693
then set up as a pattern for imitation;
then Set up as a pattern for imitation;
av vvn a-acp p-acp dt n1 p-acp n1;
(35) sermon (DIV2)
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14694
for we are as far removed from their Piety, as we are from the Times wherein they lived.
for we Are as Far removed from their Piety, as we Are from the Times wherein they lived.
c-acp pns12 vbr a-acp av-j vvn p-acp po32 n1, c-acp pns12 vbr p-acp dt n2 c-crq pns32 vvd.
(35) sermon (DIV2)
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14695
They, I am sure, thought Mercy a vertue, and the chiefe vertue of the Gospel; a vertue in which they thought it impossible to exceed;
They, I am sure, Thought Mercy a virtue, and the chief virtue of the Gospel; a virtue in which they Thought it impossible to exceed;
pns32, pns11 vbm j, vvd n1 dt n1, cc dt j-jn n1 pp-f dt n1; dt n1 p-acp r-crq pns32 vvd pn31 j pc-acp vvi;
(35) sermon (DIV2)
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14696
and made it their daily bread to feed others; Melior est racematio, &c. their Grapes were much better then our Vintage.
and made it their daily bred to feed Others; Melior est racematio, etc. their Grapes were much better then our Vintage.
cc vvd pn31 po32 j n1 pc-acp vvi n2-jn; fw-la fw-la fw-la, av po32 n2 vbdr av-d jc cs po12 n1.
(35) sermon (DIV2)
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14697
Justin Martyr in his Apologie for the Christians, tels us, That that which they possessed they did NONLATINALPHABET, bring it into a common Treasury:Justin Martyr in his Apology for the Christians, tells us, That that which they possessed they did, bring it into a Common Treasury:
np1 n1 p-acp po31 n1 p-acp dt njpg2, vvz pno12, cst d r-crq pns32 vvd pns32 vdd, vvb pn31 p-acp dt j n1:
(35) sermon (DIV2)
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14698
Tertullian calls it Arcam communem, a common chest:Tertullian calls it Ark communem, a Common chest:
np1 vvz pn31 np1 fw-la, dt j n1:
(35) sermon (DIV2)
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14699
Nor was this Benovolence exacted as a Tribute from those who desired to be joyned with them in communion, (as the Heathen did calumniate) but every man did sponte conferre, saith Tertullian, NONLATINALPHABET, saith Justin Martyr, voluntarily, and what he would. Nor was this Benovolence exacted as a Tribute from those who desired to be joined with them in communion, (as the Heathen did calumniate) but every man did sponte confer, Says Tertullian,, Says Justin Martyr, voluntarily, and what he would.
ccx vbds d n1 vvn p-acp dt n1 p-acp d r-crq vvd pc-acp vbi vvn p-acp pno32 p-acp n1, (c-acp dt j-jn vdd vvi) p-acp d n1 vdd fw-la vvb, vvz np1,, vvz np1 n1, av-jn, cc r-crq pns31 vmd.
(35) sermon (DIV2)
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Page 561
14700
And that which was gathered was committed to the hands or trust of the Bishop,
And that which was gathered was committed to the hands or trust of the Bishop,
cc cst r-crq vbds vvn vbds vvn p-acp dt n2 cc n1 pp-f dt n1,
(35) sermon (DIV2)
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Page 561
14701
and after (when he was taken up with other matters more proper for his calling) to the Deacons, which by them was laid out for the clothing of the naked, the maintenance of the poo•e, of Orphans, and old men;
and After (when he was taken up with other matters more proper for his calling) to the Deacons, which by them was laid out for the clothing of the naked, the maintenance of the poo•e, of Orphans, and old men;
cc a-acp (c-crq pns31 vbds vvn a-acp p-acp j-jn n2 av-dc j p-acp po31 n-vvg) p-acp dt n2, r-crq p-acp pno32 vbds vvn av p-acp dt n1 pp-f dt j, dt n1 pp-f dt n1, pp-f n2, cc j n2;
(35) sermon (DIV2)
880
Page 561
14702
to redeeme Captives, to succour men who had been shipwrackt by Sea, and those who were in prison for their profession, and the Gospel of Christ:
to Redeem Captives, to succour men who had been shipwrecked by Sea, and those who were in prison for their profession, and the Gospel of christ:
pc-acp vvi n2-jn, pc-acp vvi n2 r-crq vhd vbn vvd p-acp n1, cc d r-crq vbdr p-acp n1 p-acp po32 n1, cc dt n1 pp-f np1:
(35) sermon (DIV2)
880
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14703
Plus nostra misericordia insumit vicatim, qu m vestra superstitio Templatim, saith Tertullian: Our Mercy layes out more in the streets on the poore,Plus nostra misericordia insumit vicarage, queen m Vestra Superstition Templatim, Says Tertullian: Our Mercy lays out more in the streets on the poor,
fw-fr fw-la fw-la vvb av, n1 sy fw-es fw-la av, vvz np1: po12 n1 vvz av n1 p-acp dt n2 p-acp dt j,
(35) sermon (DIV2)
880
Page 562
14704
then your Superstition doth on your Gods in your Temples; our Religion hath a more open hand then your Idolatry;
then your Superstition does on your God's in your Temples; our Religion hath a more open hand then your Idolatry;
cs po22 n1 vdz p-acp po22 n2 p-acp po22 n2; po12 n1 vhz dt av-dc j n1 av po22 n1;
(35) sermon (DIV2)
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14705
and to this end they had matriculas egenorum, certaine Catalogues of the names of their poore Brethren, personarum miserabilium, persons, as they termed them, miserable.
and to this end they had matriculas egenorum, certain Catalogues of the names of their poor Brothers, personarum miserabilium, Persons, as they termed them, miserable.
cc p-acp d n1 pns32 vhd fw-la fw-la, j n2 pp-f dt n2 pp-f po32 j n2, fw-la fw-la, n2, c-acp pns32 vvd pno32, j.
(35) sermon (DIV2)
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Page 562
14728
and the more they are exhausted the fuller they are. and the more they Are exhausted the fuller they Are.
cc dt av-dc pns32 vbr vvn dt jc pns32 vbr.
(35) sermon (DIV2)
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Page 562
14706
How many of them were there, who as Aristotle speaks, did NONLATINALPHABET, did greatly exceed in their liberality, and did seem to be more mercifull then the Lord requires? Nazianzen tells us of his Mother Nonna, that she was possest NONLATINALPHABET, with an immoderate and unmeasurable desire of bestowing her goods;
How many of them were there, who as Aristotle speaks, did, did greatly exceed in their liberality, and did seem to be more merciful then the Lord requires? Nazianzen tells us of his Mother Nonna, that she was possessed, with an immoderate and unmeasurable desire of bestowing her goods;
c-crq d pp-f pno32 vbdr a-acp, r-crq p-acp np1 vvz, vdd, vdd av-j vvi p-acp po32 n1, cc vdd vvi pc-acp vbi av-dc j cs dt n1 vvz? np1 vvz pno12 pp-f po31 n1 n1, cst pns31 vbds vvn, p-acp dt j cc j n1 pp-f vvg po31 n2-j;
(35) sermon (DIV2)
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Page 562
14707
That she was willing not onely to sell all that she had, but even her very children,
That she was willing not only to fell all that she had, but even her very children,
cst pns31 vbds j xx av-j pc-acp vvi d cst pns31 vhd, cc-acp av po31 j n2,
(35) sermon (DIV2)
880
Page 562
14708
for the use and relief of the poore.
for the use and relief of the poor.
p-acp dt n1 cc n1 pp-f dt j.
(35) sermon (DIV2)
880
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14709
Gorgonia her daughter suckt this pious and melting disposition, though not from her breasts, yet from her good example;Gorgonia her daughter sucked this pious and melting disposition, though not from her breasts, yet from her good Exampl;
np1 po31 n1 vvn d j cc j-vvg n1, cs xx p-acp po31 n2, av p-acp po31 j n1;
(35) sermon (DIV2)
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14710
who stript her self of all, committed her body to the earth, and left no other Legacie to her children but her great example,
who stripped her self of all, committed her body to the earth, and left no other Legacy to her children but her great Exampl,
r-crq vvn po31 n1 pp-f d, vvd po31 n1 p-acp dt n1, cc vvd dx j-jn n1 p-acp po31 n2 p-acp po31 j n1,
(35) sermon (DIV2)
880
Page 562
14711
and the imitation of her virtues, which she thought was enough to enrich them, though they had nothing else.
and the imitation of her Virtues, which she Thought was enough to enrich them, though they had nothing Else.
cc dt n1 pp-f po31 n2, r-crq pns31 vvd vbds av-d pc-acp vvi pno32, cs pns32 vhd pix av.
(35) sermon (DIV2)
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14712
Saint Hierom tells us of his Paula, that though she were Eminent in many virtues,
Saint Hieronymus tells us of his Paula, that though she were Eminent in many Virtues,
n1 np1 vvz pno12 pp-f po31 np1, cst cs pns31 vbdr j p-acp d n2,
(35) sermon (DIV2)
880
Page 562
14713
yet her Liberality did exceed, and like a swelling river, could not be kept within the banks;
yet her Liberality did exceed, and like a swelling river, could not be kept within the banks;
av po31 n1 vdd vvi, cc av-j dt j-vvg n1, vmd xx vbi vvn p-acp dt n2;
(35) sermon (DIV2)
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14714
hac habebat voti ut mendica moreretur, she wisht for that which most men do feare as much as death it self,hac habebat voti ut mendica moreretur, she wished for that which most men do Fear as much as death it self,
fw-la fw-la fw-la fw-la fw-la fw-la, pns31 vvd p-acp d r-crq ds n2 vdb vvi p-acp d c-acp n1 pn31 n1,
(35) sermon (DIV2)
880
Page 562
14715
and her great ambition it was that she might dye a beggar. We might instance in more;
and her great ambition it was that she might die a beggar. We might instance in more;
cc po31 j n1 pn31 vbds cst pns31 vmd vvi dt n1. pns12 vmd n1 p-acp av-dc;
(35) sermon (DIV2)
880
Page 562
14716
and these examples have shined in the Church as starrs of the fairest magnitude; but after-ages have thought them but comets, looked upon them, and feared them;
and these Examples have shined in the Church as Stars of the Fairest magnitude; but Afterages have Thought them but Comets, looked upon them, and feared them;
cc d n2 vhb vvn p-acp dt n1 c-acp n2 pp-f dt js n1; cc-acp n2 vhb vvn pno32 p-acp n2, vvn p-acp pno32, cc vvd pno32;
(35) sermon (DIV2)
880
Page 562
14717
and though they know not well how to condemn this exceeding piety, yet they soone perswade themselves,
and though they know not well how to condemn this exceeding piety, yet they soon persuade themselves,
cc cs pns32 vvb xx av c-crq pc-acp vvi d j-vvg n1, av pns32 av vvi px32,
(35) sermon (DIV2)
880
Page 562
14718
and conclude, that they are not bound to follow it, and so are bound up as in a frost, in the coldnesse and hardnesse of their hearts,
and conclude, that they Are not bound to follow it, and so Are bound up as in a frost, in the coldness and hardness of their hearts,
cc vvi, cst pns32 vbr xx vvn pc-acp vvi pn31, cc av vbr vvn a-acp c-acp p-acp dt n1, p-acp dt n1 cc n1 pp-f po32 n2,
(35) sermon (DIV2)
880
Page 562
14719
because some did seem to overflow and passe their limit.
Because Some did seem to overflow and pass their limit.
c-acp d vdd vvi pc-acp vvi cc vvi po32 n1.
(35) sermon (DIV2)
880
Page 562
14720
These indeed are strange examples, but yet Saint Basil delivers a doctrine as strange (for he would not give it as his counsel,
These indeed Are strange Examples, but yet Saint Basil delivers a Doctrine as strange (for he would not give it as his counsel,
np1 av vbr j n2, p-acp av n1 np1 vvz dt n1 c-acp j (c-acp pns31 vmd xx vvi pn31 p-acp po31 n1,
(35) sermon (DIV2)
880
Page 562
14721
if it had not truth to commend and confirm it) Licèt vnus tibi tantùm panis sit,
if it had not truth to commend and confirm it) Licèt vnus tibi tantùm Paris fit,
cs pn31 vhd xx n1 pc-acp vvi cc vvi pn31) vvb fw-la fw-la fw-la n1 vvi,
(35) sermon (DIV2)
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Page 562
14722
And if thou hast but one loafe left in thy house, saith he, yet if a poore man stand at thy doores,
And if thou hast but one loaf left in thy house, Says he, yet if a poor man stand At thy doors,
cc cs pns21 vh2 cc-acp crd n1 vvn p-acp po21 n1, vvz pns31, av cs dt j n1 vvb p-acp po21 n2,
(35) sermon (DIV2)
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Page 562
14723
and ask for Bread, bring it forth and give it him, with thy hands lifted up to Heaven;
and ask for Bred, bring it forth and give it him, with thy hands lifted up to Heaven;
cc vvi p-acp n1, vvb pn31 av cc vvb pn31 pno31, p-acp po21 n2 vvd a-acp p-acp n1;
(35) sermon (DIV2)
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14724
whilest thou doest that which God requires, and for thy own supply reliest on the Providence of Thy Father which is in Heaven;
whilst thou dost that which God requires, and for thy own supply reliest on the Providence of Thy Father which is in Heaven;
cs pns21 vd2 cst r-crq np1 vvz, cc p-acp po21 d n1 js p-acp dt n1 pp-f po21 n1 r-crq vbz p-acp n1;
(35) sermon (DIV2)
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14725
do it in his Name, and in his Name thou shalt be fed assuredly;
do it in his Name, and in his Name thou shalt be fed assuredly;
vdb pn31 p-acp po31 n1, cc p-acp po31 n1 pns21 vm2 vbi vvn av-vvn;
(35) sermon (DIV2)
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Page 562
14729
I know not whether it may be safe to deliver such a doctrine in these daies,
I know not whither it may be safe to deliver such a Doctrine in these days,
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(35) sermon (DIV2)
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14731
and these examples which I have held up to you, may be Transcendent, that we may not bind every man to reach them.
and these Examples which I have held up to you, may be Transcendent, that we may not bind every man to reach them.
cc d n2 r-crq pns11 vhb vvn a-acp p-acp pn22, vmb vbi j, cst pns12 vmb xx vvi d n1 pc-acp vvi pno32.
(35) sermon (DIV2)
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Page 562
14732
These pious women may seem perhaps to have stretcht beyond the line, and exceeded the bounds of moderation;
These pious women may seem perhaps to have stretched beyond the line, and exceeded the bounds of moderation;
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(35) sermon (DIV2)
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14733
but yet we cannot but think, that this was truly to go out of the world, whilest they were in it;
but yet we cannot but think, that this was truly to go out of the world, whilst they were in it;
cc-acp av pns12 vmbx p-acp vvi, cst d vbds av-j pc-acp vvi av pp-f dt n1, cs pns32 vbdr p-acp pn31;
(35) sermon (DIV2)
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14734
and we may observe, That this excesse is incident to great and Heroick spirits, who (as it is said of Homer and Sophocles, sometimes swelling above that proper and ruled sublimity of speech, wherein they did excell) do generose labi, do erre and fall more nobly,
and we may observe, That this excess is incident to great and Heroic spirits, who (as it is said of Homer and Sophocles, sometime swelling above that proper and ruled sublimity of speech, wherein they did excel) do generous labi, do err and fallen more nobly,
cc pns12 vmb vvi, cst d n1 vbz j p-acp j cc j n2, r-crq (c-acp pn31 vbz vvn pp-f np1 cc np1, av vvg p-acp d j cc vvn n1 pp-f n1, c-crq pns32 vdd vvi) vdb j fw-la, vdb vvi cc vvi av-dc av-j,
(35) sermon (DIV2)
880
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14735
and with greater commendation, then others who spin an even but course thread;
and with greater commendation, then Others who spin an even but course thread;
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(35) sermon (DIV2)
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14736
and are so far from rising too high, that they are flat, and alwaies lye upon the ground.
and Are so Far from rising too high, that they Are flat, and always lie upon the ground.
cc vbr av av-j p-acp vvg av j, cst pns32 vbr j, cc av vvb p-acp dt n1.
(35) sermon (DIV2)
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Page 563
14737
I know that all our actions are to be squared by the rule, and that it may savour of great folly to be wiser then that wisdome that taught us;
I know that all our actions Are to be squared by the Rule, and that it may savour of great folly to be Wiser then that Wisdom that taught us;
pns11 vvb cst d po12 n2 vbr pc-acp vbi vvn p-acp dt n1, cc cst pn31 vmb vvi pp-f j n1 pc-acp vbi jc cs d n1 cst vvd pno12;
(35) sermon (DIV2)
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Page 563
14738
but yet I cannot think that a God of Mercy, that loves it in himself,
but yet I cannot think that a God of Mercy, that loves it in himself,
cc-acp av pns11 vmbx vvi cst dt n1 pp-f n1, cst vvz pn31 p-acp px31,
(35) sermon (DIV2)
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Page 563
14739
and in his creature, will look in anger upon those who through too much Fervour and Ambition of doing all, do more then is required,
and in his creature, will look in anger upon those who through too much Fervour and Ambition of doing all, do more then is required,
cc p-acp po31 n1, vmb vvi p-acp n1 p-acp d r-crq p-acp av d n1 cc n1 pp-f vdg d, vdb av-dc cs vbz vvn,
(35) sermon (DIV2)
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14740
but favour and reward them rather;
but favour and reward them rather;
cc-acp n1 cc vvi pno32 av;
(35) sermon (DIV2)
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14741
when he will severely punish that negligence that binds our hands in our bosome, that we do nothing.
when he will severely Punish that negligence that binds our hands in our bosom, that we do nothing.
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(35) sermon (DIV2)
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14742
Melius ultra quam citra stat misericordia, Thee is lesse danger, (in the works of Mercy) to exceed then to fall short;Better ultra quam citra stat misericordia, Thee is less danger, (in the works of Mercy) to exceed then to fallen short;
fw-la fw-la fw-la fw-la fw-la fw-la, pno21 vbz dc n1, (p-acp dt n2 pp-f n1) pc-acp vvi av pc-acp vvi j;
(35) sermon (DIV2)
880
Page 563
14743
I may say, lesse danger in superstition then in profanenesse; lesse danger in giving all then in giving nothing;
I may say, less danger in Superstition then in profaneness; less danger in giving all then in giving nothing;
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(35) sermon (DIV2)
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14744
and I can see no reason there should be bounds set to our Mercy, for this is the way to shut it up quite,
and I can see no reason there should be bounds Set to our Mercy, for this is the Way to shut it up quite,
cc pns11 vmb vvi dx n1 a-acp vmd vbi n2 vvn p-acp po12 n1, p-acp d vbz dt n1 pc-acp vvi pn31 a-acp av,
(35) sermon (DIV2)
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Page 563
14745
and then we can set the bounds where we please;
and then we can Set the bounds where we please;
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(35) sermon (DIV2)
880
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14746
our non ultra will be a penny, a mite, a cup of cold water, and at last nothing.
our non ultra will be a penny, a mite, a cup of cold water, and At last nothing.
po12 fw-la fw-la vmb vbi dt n1, dt n1, dt n1 pp-f j-jn n1, cc p-acp ord pix.
(35) sermon (DIV2)
880
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14747
I will not censure the devotion of these women, and I need not take any paines to frame an Apologie for them;
I will not censure the devotion of these women, and I need not take any pains to frame an Apology for them;
pns11 vmb xx vvi dt n1 pp-f d n2, cc pns11 vvb xx vvi d n2 pc-acp vvi dt n1 p-acp pno32;
(35) sermon (DIV2)
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Page 563
14748
He that shall be so bold as to passe sentence against them, will betray in himself so much love of the world as will deserve a heavier doom;
He that shall be so bold as to pass sentence against them, will betray in himself so much love of the world as will deserve a Heavier doom;
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(35) sermon (DIV2)
880
Page 563
14749
and although I may not presse it as a duty on every man, yet thus much we may gain by it,
and although I may not press it as a duty on every man, yet thus much we may gain by it,
cc cs pns11 vmb xx vvi pn31 p-acp dt n1 p-acp d n1, av av av-d pns12 vmb vvi p-acp pn31,
(35) sermon (DIV2)
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14750
as to conclude, That if these women attained to this so high perfection, as to be willing to strip themselves of all,
as to conclude, That if these women attained to this so high perfection, as to be willing to strip themselves of all,
c-acp pc-acp vvi, cst cs d n2 vvn p-acp d av j n1, c-acp pc-acp vbi j pc-acp vvi px32 pp-f d,
(35) sermon (DIV2)
880
Page 563
14751
and give it to the poore, It is not so hard a matter as we make it, to part with our superfluities;
and give it to the poor, It is not so hard a matter as we make it, to part with our superfluities;
cc vvb pn31 p-acp dt j, pn31 vbz xx av j dt n1 c-acp pns12 vvb pn31, pc-acp vvi p-acp po12 n2;
(35) sermon (DIV2)
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Page 563
14753
and if this excesse of theirs were as a rock which we should avoid (as indeed it is not) yet what need they to feare it who are so unwilling to set out,
and if this excess of theirs were as a rock which we should avoid (as indeed it is not) yet what need they to Fear it who Are so unwilling to Set out,
cc cs d n1 pp-f png32 vbdr p-acp dt n1 r-crq pns12 vmd vvi (c-acp av pn31 vbz xx) av q-crq n1 pns32 pc-acp vvi pn31 r-crq vbr av j pc-acp vvi av,
(35) sermon (DIV2)
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14754
or to follow them but so far as to the meane, and those Tropicks which we our selves set up,
or to follow them but so Far as to the mean, and those Tropics which we our selves Set up,
cc pc-acp vvi pno32 p-acp av av-j c-acp p-acp dt j, cc d np2 r-crq pns12 po12 n2 vvn a-acp,
(35) sermon (DIV2)
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14755
and do acknowledge in our course? Julian the Apostate in one of his Epistles, observing how glorious and renowned the Christians were grown for this virtue, thought it a great piece of his art and cunning to lay this imputation and slurr upon it, That their acts of Mercy were done rather out of policy then devotion,
and do acknowledge in our course? Julian the Apostate in one of his Epistles, observing how glorious and renowned the Christians were grown for this virtue, Thought it a great piece of his art and cunning to lay this imputation and slurr upon it, That their acts of Mercy were done rather out of policy then devotion,
cc vdb vvi p-acp po12 n1? np1 dt n1 p-acp crd pp-f po31 n2, vvg c-crq j cc j-vvn dt njpg2 vbdr vvn p-acp d n1, vvd pn31 dt j n1 pp-f po31 n1 cc n-jn pc-acp vvi d n1 cc n1 p-acp pn31, cst po32 n2 pp-f n1 vbdr vdn av-c av pp-f n1 cs n1,
(35) sermon (DIV2)
880
Page 563
14756
and were rather a cheat then charity;
and were rather a cheat then charity;
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(35) sermon (DIV2)
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14757
that by their liberality they did countenance and commend their Religion, which had nothing else to speake for it;
that by their liberality they did countenance and commend their Religion, which had nothing Else to speak for it;
cst p-acp po32 n1 pns32 vdd vvi cc vvi po32 n1, r-crq vhd pix av pc-acp vvi p-acp pn31;
(35) sermon (DIV2)
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14758
and with this shew of bounty, with the Ceruse and paint of communicating to the necessities of others, did cover the horrour (as he there impiously speaks) of their profession;
and with this show of bounty, with the Ceruse and paint of communicating to the necessities of Others, did cover the horror (as he there impiously speaks) of their profession;
cc p-acp d n1 pp-f n1, p-acp dt zz cc vvi pp-f vvg p-acp dt n2 pp-f n2-jn, vdd vvi dt n1 (c-acp pns31 a-acp av-j vvz) pp-f po32 n1;
(35) sermon (DIV2)
880
Page 563
14759
and thus did entice and draw others to their faction, as men do children with a cake, whom they mean afterwards to destroy.
and thus did entice and draw Others to their faction, as men do children with a cake, whom they mean afterwards to destroy.
cc av vdd vvi cc vvi n2-jn p-acp po32 n1, c-acp n2 vdb n2 p-acp dt n1, ro-crq pns32 vvb av pc-acp vvi.
(35) sermon (DIV2)
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Page 564
14760
If the Apostate were now alive, he would not be put to the Labour of his Brain,
If the Apostate were now alive, he would not be put to the Labour of his Brain,
cs dt n1 vbdr av j, pns31 vmd xx vbi vvn p-acp dt n1 pp-f po31 n1,
(35) sermon (DIV2)
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14761
nor forced to ask counsel of his wits to find out such a malicious lye;
nor forced to ask counsel of his wits to find out such a malicious lie;
ccx vvd pc-acp vvi n1 pp-f po31 n2 pc-acp vvi av d dt j n1;
(35) sermon (DIV2)
880
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14762
for our Mercy, for the most part, is in the heart (I mistake) I would it were there,
for our Mercy, for the most part, is in the heart (I mistake) I would it were there,
p-acp po12 n1, p-acp dt av-ds n1, vbz p-acp dt n1 (pns11 vvb) pns11 vmd pn31 vbdr a-acp,
(35) sermon (DIV2)
880
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14763
for then upon occasion it would evaporate and shew it self:
for then upon occasion it would evaporate and show it self:
c-acp av p-acp n1 pn31 vmd vvi cc vvi pn31 n1:
(35) sermon (DIV2)
880
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14764
no, It floats on the Tongue, and the countenance of it is wan and pale, without paint or dresse:
no, It floats on the Tongue, and the countenance of it is wan and pale, without paint or dress:
dx, pn31 vvz p-acp dt n1, cc dt n1 pp-f pn31 vbz j cc j, p-acp vvi cc vvi:
(35) sermon (DIV2)
880
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14765
Our Almes are verba sine penu & pecunia, words without works:
Our Alms Are verba sine penu & Pecunia, words without works:
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(35) sermon (DIV2)
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14766
what need this ceremonious, expensive Mercy? It is enough if our charity speak, and we shew our love to Mercy even then when we have shut it up in the inward man,
what need this ceremonious, expensive Mercy? It is enough if our charity speak, and we show our love to Mercy even then when we have shut it up in the inward man,
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(35) sermon (DIV2)
880
Page 564
14767
and do but think of it. But let us not deceive our selves; This duty is written in lasting characters to all posterity.
and do but think of it. But let us not deceive our selves; This duty is written in lasting characters to all posterity.
cc vdb cc-acp vvb pp-f pn31. p-acp vvb pno12 xx vvi po12 n2; d n1 vbz vvn p-acp j-vvg n2 p-acp d n1.
(35) sermon (DIV2)
880
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14768
Poverty and contempt of the world will be beatitudes to the worlds end. Mercy and compassion are everlasting duties;
Poverty and contempt of the world will be Beatitudes to the world's end. Mercy and compassion Are everlasting duties;
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(35) sermon (DIV2)
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14769
to part with our coate to our brother, is as necessary now as when Christ first taught it.
to part with our coat to our brother, is as necessary now as when christ First taught it.
pc-acp vvi p-acp po12 n1 p-acp po12 n1, vbz a-acp j av c-acp c-crq np1 ord vvd pn31.
(35) sermon (DIV2)
881
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14770
Why should we paraphrase mercy, and coine distinctions, and draw out our limitations, as it were to copse her up and confine her, that she shall not move our tongue or hand,
Why should we Paraphrase mercy, and coin Distinctions, and draw out our limitations, as it were to copse her up and confine her, that she shall not move our tongue or hand,
q-crq vmd pns12 n1 n1, cc n1 n2, cc vvi av po12 n2, c-acp pn31 vbdr p-acp n1 pno31 a-acp cc vvi pno31, cst pns31 vmb xx vvi po12 n1 cc n1,
(35) sermon (DIV2)
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14771
but when our lusts will give her leave? Be ye mercifull as your Heavenly Father is mercifull;
but when our Lustiest will give her leave? Be you merciful as your Heavenly Father is merciful;
cc-acp c-crq po12 n2 vmb vvi pno31 vvi? vbb pn22 j p-acp po22 j n1 vbz j;
(35) sermon (DIV2)
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14870
a title, which will more fit and become her, then those names which do not beautifie and adorne,
a title, which will more fit and become her, then those names which do not beautify and adorn,
dt n1, r-crq vmb av-dc j cc vvi pno31, cs d n2 r-crq vdb xx vvi cc vvi,
(35) sermon (DIV2)
885
Page 568
14772
why that's impossible, and therefore because we cannot reach so far, we will not stir a foot. Lend looking for nothing again;
why that's impossible, and Therefore Because we cannot reach so Far, we will not stir a foot. Lend looking for nothing again;
c-crq cst|vbz j, cc av c-acp pns12 vmbx vvi av av-j, pns12 vmb xx vvi dt n1. vvb vvg p-acp pix av;
(35) sermon (DIV2)
881
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14773
That cannot bind us, in the letter;
That cannot bind us, in the Letter;
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(35) sermon (DIV2)
881
Page 564
14774
and so, though we may be perswaded to lend, yet our covetousnesse shall have line enough to reach the debtor,
and so, though we may be persuaded to lend, yet our covetousness shall have line enough to reach the debtor,
cc av, cs pns12 vmb vbi vvn pc-acp vvi, av po12 n1 vmb vhi n1 av-d pc-acp vvi dt n1,
(35) sermon (DIV2)
881
Page 564
14775
and take him by the throat, and make him lay down what he owes, with the advantage. Go sell all thou hast;
and take him by the throat, and make him lay down what he owes, with the advantage. Go fell all thou hast;
cc vvb pno31 p-acp dt n1, cc vvi pno31 vvd a-acp r-crq pns31 vvz, p-acp dt n1. vvb vvi d pns21 vh2;
(35) sermon (DIV2)
881
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14776
that was spoken to the young man, and so concernes us not;
that was spoken to the young man, and so concerns us not;
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(35) sermon (DIV2)
881
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14777
'Tis true, to sell all and give it to the poore, was a particular precept to the young man in the Gospel,
It's true, to fell all and give it to the poor, was a particular precept to the young man in the Gospel,
pn31|vbz j, pc-acp vvi d cc vvb pn31 p-acp dt j, vbds dt j n1 p-acp dt j n1 p-acp dt n1,
(35) sermon (DIV2)
881
Page 564
14778
and with this command, Christ made a window into his breast, and discovered the rottennesse of his heart.
and with this command, christ made a window into his breast, and discovered the rottenness of his heart.
cc p-acp d n1, np1 vvd dt n1 p-acp po31 n1, cc vvd dt n1 pp-f po31 n1.
(35) sermon (DIV2)
881
Page 564
14779
But yet this precept is not so particular to the young man, but that it may and doth concern those who are fallen into the same snare of the devil,
But yet this precept is not so particular to the young man, but that it may and does concern those who Are fallen into the same snare of the Devil,
p-acp av d n1 vbz xx av j p-acp dt j n1, cc-acp cst pn31 vmb cc vdz vvi d r-crq vbr vvn p-acp dt d n1 pp-f dt n1,
(35) sermon (DIV2)
881
Page 564
14780
and are ready to be strangled NONLATINALPHABET with the same golden halter, and in this respect it may concern more then a many.
and Are ready to be strangled with the same golden halter, and in this respect it may concern more then a many.
cc vbr j pc-acp vbi vvn p-acp dt d j n1, cc p-acp d n1 pn31 vmb vvi av-dc cs dt d.
(35) sermon (DIV2)
881
Page 564
14781
For should our Saviour come with his fan in his hand, he would find too much of this chaffe, discover too many who are ready to subscribe to the Decalogue, to those commands which they are too ready to break,
For should our Saviour come with his fan in his hand, he would find too much of this chaff, discover too many who Are ready to subscribe to the Decalogue, to those commands which they Are too ready to break,
p-acp vmd po12 n1 vvn p-acp po31 n1 p-acp po31 n1, pns31 vmd vvi av d pp-f d n1, vvb av d r-crq vbr j pc-acp vvi p-acp dt n1, p-acp d n2 r-crq pns32 vbr av j pc-acp vvi,
(35) sermon (DIV2)
881
Page 564
14782
but have no hand at all to fling one mite into the treasurie;
but have no hand At all to fling one mite into the treasury;
cc-acp vhb dx n1 p-acp d pc-acp vvi crd n1 p-acp dt n1;
(35) sermon (DIV2)
881
Page 564
14783
too many so like this young man in this, that they may well receive this strict command, Go sell all that you have and give it to the poore.
too many so like this young man in this, that they may well receive this strict command, Go fell all that you have and give it to the poor.
av d av av-j d j n1 p-acp d, cst pns32 vmb av vvi d j n1, vvb vvi d cst pn22 vhb cc vvi pn31 p-acp dt j.
(35) sermon (DIV2)
881
Page 564
14784
For the love of the world is a foule humour, and no other pill can purge it out;
For the love of the world is a foul humour, and no other pill can purge it out;
p-acp dt n1 pp-f dt n1 vbz dt j n1, cc dx j-jn n1 vmb vvi pn31 av;
(35) sermon (DIV2)
881
Page 564
14785
nor can this Augaean Stable, the heart of a covetous man be purged without a Hercules, otherwise then by a strong and violent evacuation:
nor can this Augean Stable, the heart of a covetous man be purged without a Hercules, otherwise then by a strong and violent evacuation:
ccx vmb d jp j, dt n1 pp-f dt j n1 vbi vvn p-acp dt np1, av av p-acp dt j cc j n1:
(35) sermon (DIV2)
881
Page 564
14786
No better remedy against the love of the world then thus exhaeredare se seculo, then to abandon the world and disinherit our selves of all right and title to it, as the Phylosopher tells us.
No better remedy against the love of the world then thus exhaeredare se seculo, then to abandon the world and disinherit our selves of all right and title to it, as the Philosopher tells us.
uh-dx jc n1 p-acp dt n1 pp-f dt n1 av av n1 fw-la fw-la, av pc-acp vvi dt n1 cc vvi po12 n2 pp-f d n-jn cc n1 p-acp pn31, c-acp dt n1 vvz pno12.
(35) sermon (DIV2)
881
Page 565
14787
To make a crooked staff straight, the best way is to bow it violently the other way;
To make a crooked staff straight, the best Way is to bow it violently the other Way;
p-acp vvi dt j n1 av, dt js n1 vbz pc-acp vvi pn31 av-j dt j-jn n1;
(35) sermon (DIV2)
881
Page 565
14788
and if this physick will not purge and cure him, no power, no miracle, no mercy can save him.
and if this physic will not purge and cure him, no power, no miracle, no mercy can save him.
cc cs d n1 vmb xx vvi cc vvi pno31, dx n1, dx n1, dx n1 vmb vvi pno31.
(35) sermon (DIV2)
881
Page 565
14789
I am very willing so far to be as a John Baptist, as a forerunner to Mercy, as to fill up every valley,
I am very willing so Far to be as a John Baptist, as a forerunner to Mercy, as to fill up every valley,
pns11 vbm av j av av-j pc-acp vbi p-acp dt np1 np1, p-acp dt n1 p-acp n1, a-acp pc-acp vvi a-acp d n1,
(35) sermon (DIV2)
882
Page 565
14790
and to bring every mountain and hill low, to make smooth every rough passage, and so prepare a way,
and to bring every mountain and hill low, to make smooth every rough passage, and so prepare a Way,
cc pc-acp vvi d n1 cc n1 j, pc-acp vvi j d j n1, cc av vvb dt n1,
(35) sermon (DIV2)
882
Page 565
14791
and make the paths of Mercy straight, and in doing this I prepare a way for Christ himself;
and make the paths of Mercy straight, and in doing this I prepare a Way for christ himself;
cc vvi dt n2 pp-f n1 av, cc p-acp vdg d pns11 vvb dt n1 p-acp np1 px31;
(35) sermon (DIV2)
882
Page 565
14792
for Christ and Mercy never go asunder.
for christ and Mercy never go asunder.
p-acp np1 cc n1 av-x vvb av.
(35) sermon (DIV2)
882
Page 565
14793
I would not see her circumscribed and drawn within that compasse which the flesh will make narrow enough with glosses, distinctions and limitations:
I would not see her circumscribed and drawn within that compass which the Flesh will make narrow enough with Glosses, Distinctions and limitations:
pns11 vmd xx vvi pno31 vvd cc vvn p-acp d n1 r-crq dt n1 vmb vvi j av-d p-acp n2, n2 cc n2:
(35) sermon (DIV2)
882
Page 565
14794
If it be Mercy, it cannot be thus shut up, but will break through and thine every where, and in its full strength;
If it be Mercy, it cannot be thus shut up, but will break through and thine every where, and in its full strength;
cs pn31 vbb n1, pn31 vmbx vbi av vvn a-acp, cc-acp vmb vvi p-acp cc po21 d c-crq, cc p-acp po31 j n1;
(35) sermon (DIV2)
882
Page 565
14795
and scatter every mist, disperse every cloud, and is most seen in darknesse; If it be a man, and miserable, the makes haste to help him;
and scatter every missed, disperse every cloud, and is most seen in darkness; If it be a man, and miserable, the makes haste to help him;
cc vvb d n1, vvb d n1, cc vbz av-ds vvn p-acp n1; cs pn31 vbb dt n1, cc j, dt vvz n1 pc-acp vvi pno31;
(35) sermon (DIV2)
882
Page 565
14796
she asks no questions, makes no pause, nor deliberation, stands not upon circumstances of time or place,
she asks no questions, makes no pause, nor deliberation, Stands not upon Circumstances of time or place,
pns31 vvz dx n2, vvz dx n1, ccx n1, vvz xx p-acp n2 pp-f n1 cc n1,
(35) sermon (DIV2)
882
Page 565
14797
or measure of what, or where, or when, or how much; she doth not examine nor catechize his person, and then raise scruples (for a scrupulous mercy is but a conniving cruelty;
or measure of what, or where, or when, or how much; she does not examine nor catechise his person, and then raise scruples (for a scrupulous mercy is but a conniving cruelty;
cc n1 pp-f r-crq, cc c-crq, cc c-crq, cc c-crq av-d; pns31 vdz xx vvi ccx vvi po31 n1, cc av vvb n2 (c-acp dt j n1 vbz p-acp dt vvg n1;
(35) sermon (DIV2)
882
Page 565
14798
it doth not hurt, but it doth not help) she sees him cast down,
it does not hurt, but it does not help) she sees him cast down,
pn31 vdz xx vvi, cc-acp pn31 vdz xx vvi) pns31 vvz pno31 vvi a-acp,
(35) sermon (DIV2)
882
Page 565
14799
and she imploys the understanding to find out waies and meanes, she opens the eare to harken to complaints, she makes the tongue as the pen of a ready writer,
and she employs the understanding to find out ways and means, she Opens the ear to harken to complaints, she makes the tongue as the pen of a ready writer,
cc pns31 vvz dt n1 pc-acp vvi av n2 cc n2, pns31 vvz dt n1 pc-acp vvi p-acp n2, pns31 vvz dt n1 p-acp dt n1 pp-f dt j n1,
(35) sermon (DIV2)
882
Page 565
14800
and speaks to his heart, and stretcheth forth the hand to lift him up; her haste is her wisdome; her losse, her improvement; her motion, her light;
and speaks to his heart, and Stretcheth forth the hand to lift him up; her haste is her Wisdom; her loss, her improvement; her motion, her Light;
cc vvz p-acp po31 n1, cc vvz av dt n1 pc-acp vvi pno31 a-acp; po31 n1 vbz po31 n1; po31 n1, po31 n1; po31 n1, po31 n1;
(35) sermon (DIV2)
882
Page 565
14801
her actuating is the next object; her life, is misery; her method poseth the wisemen of this world; her art is simplicity;
her actuating is the next Object; her life, is misery; her method poseth the Wise men of this world; her art is simplicity;
po31 j-vvg vbz dt ord n1; po31 n1, vbz n1; po31 n1 vvz dt n2 pp-f d n1; po31 n1 vbz n1;
(35) sermon (DIV2)
882
Page 565
14802
her soloecismes, Rules, her strange works are the laughter of fooles, and the musick of Angels;
her soloecismes, Rules, her strange works Are the laughter of Fools, and the music of Angels;
po31 fw-gr, n2, po31 j n2 vbr dt n1 pp-f n2, cc dt n1 pp-f n2;
(35) sermon (DIV2)
882
Page 565
14803
In a word, she ends not but in her seife; for if it end, (where the object is seen) it is not mercy;
In a word, she ends not but in her seife; for if it end, (where the Object is seen) it is not mercy;
p-acp dt n1, pns31 vvz xx cc-acp p-acp po31 n1; c-acp cs pn31 vvb, (c-crq dt n1 vbz vvn) pn31 vbz xx n1;
(35) sermon (DIV2)
882
Page 565
14804
and thus she leads us on, and grows up with us to that strength, that we are able to Dye for the brethren, and then,
and thus she leads us on, and grows up with us to that strength, that we Are able to Die for the brothers, and then,
cc av pns31 vvz pno12 p-acp, cc vvz a-acp p-acp pno12 p-acp d n1, cst pns12 vbr j p-acp vvb p-acp dt n2, cc av,
(35) sermon (DIV2)
882
Page 565
14805
and not till then the mercifull man and his mercy end together; and yet they do not end, for they shall be had in everlasting remembrance.
and not till then the merciful man and his mercy end together; and yet they do not end, for they shall be had in everlasting remembrance.
cc xx c-acp av dt j n1 cc po31 n1 vvi av; cc av pns32 vdb xx vvi, c-acp pns32 vmb vbi vhn p-acp j n1.
(35) sermon (DIV2)
882
Page 565
14806
And we shall not think so strange of this Operation and Magistery of mercy, If in the next place we consider what spring, what principle it is, which begins and continues its motion, and sets it a working;
And we shall not think so strange of this Operation and Magistery of mercy, If in the next place we Consider what spring, what principle it is, which begins and continues its motion, and sets it a working;
cc pns12 vmb xx vvi av j pp-f d n1 cc n1 pp-f n1, cs p-acp dt ord n1 pns12 vvb r-crq n1, r-crq n1 pn31 vbz, r-crq vvz cc vvz po31 n1, cc vvz pn31 dt n-vvg;
(35) sermon (DIV2)
883
Page 565
14807
and Saint Paul placeth it in the inward man, in the very bowels of him; put on therefore bowells of mercy, Coloss. 3.12. bowells which may sound as an harp, Is. 16.11. to raise and refresh every drooping soul.
and Saint Paul places it in the inward man, in the very bowels of him; put on Therefore bowels of mercy, Coloss. 3.12. bowels which may found as an harp, Is. 16.11. to raise and refresh every drooping soul.
cc n1 np1 vvz pn31 p-acp dt j n1, p-acp dt j n2 pp-f pno31; vvn p-acp av n2 pp-f n1, np1 crd. n2 r-crq vmb vvi p-acp dt n1, np1 crd. pc-acp vvi cc vvi d j-vvg n1.
(35) sermon (DIV2)
883
Page 565
14808
For there is a melting as well as a flowing, which is nothing else but compassion or a fellow-feeling;
For there is a melting as well as a flowing, which is nothing Else but compassion or a fellow-feeling;
p-acp pc-acp vbz dt j-vvg a-acp av c-acp dt j-vvg, r-crq vbz pix av cc-acp n1 cc dt n1;
(35) sermon (DIV2)
883
Page 565
14809
and as every Naturall act and motion hath its principle from whence it proceeds, so have our spirituall duties their form,
and as every Natural act and motion hath its principle from whence it proceeds, so have our spiritual duties their from,
cc c-acp d j n1 cc n1 vhz po31 n1 p-acp c-crq pn31 vvz, av vhb po12 j n2 po32 n1,
(35) sermon (DIV2)
883
Page 566
14893
for God tells him, he did well, That he had it in his heart;
for God tells him, he did well, That he had it in his heart;
c-acp np1 vvz pno31, pns31 vdd av, cst pns31 vhd pn31 p-acp po31 n1;
(35) sermon (DIV2)
885
Page 569
14810
as it were, to give them life and motion; and when this is wanting, we faile and sink in our performance, are but Idols; have eyes, but see not; have mouths, but speak not;
as it were, to give them life and motion; and when this is wanting, we fail and sink in our performance, Are but Idols; have eyes, but see not; have mouths, but speak not;
c-acp pn31 vbdr, pc-acp vvi pno32 n1 cc n1; cc c-crq d vbz vvg, pns12 vvb cc vvi p-acp po12 n1, vbr cc-acp n2; vhb n2, cc-acp vvb xx; vhb n2, cc-acp vvb xx;
(35) sermon (DIV2)
883
Page 566
14811
have hands, but cannot reach them forth.
have hands, but cannot reach them forth.
vhb n2, cc-acp vmbx vvi pno32 av.
(35) sermon (DIV2)
883
Page 566
14812
Now compassion is the spring and principle of Mercy, when it exerciseth its act, when it teacheth the ignorant, or feeds the poore.
Now compassion is the spring and principle of Mercy, when it Exerciseth its act, when it Teaches the ignorant, or feeds the poor.
av n1 vbz dt n1 cc n1 pp-f n1, c-crq pn31 vvz po31 n1, c-crq pn31 vvz dt j, cc vvz dt j.
(35) sermon (DIV2)
884
Page 566
14813
This wrought the miracle of the loaves, Matth. 15. for Christ tells his Disciples, I have compassion on the multitude, and he multiplies them.
This wrought the miracle of the loaves, Matthew 15. for christ tells his Disciples, I have compassion on the multitude, and he multiplies them.
np1 vvd dt n1 pp-f dt n2, np1 crd p-acp np1 vvz po31 n2, pns11 vhb n1 p-acp dt n1, cc pns31 vvz pno32.
(35) sermon (DIV2)
884
Page 566
14814
This forced his teares from him, and drew them down his cheeks: For when he came neere, he beheld the City, and wept over it. Luk. 19.41. In a word, this nailed him to the Crosse.
This forced his tears from him, and drew them down his cheeks: For when he Come near, he beheld the city, and wept over it. Luk. 19.41. In a word, this nailed him to the Cross.
np1 vvd po31 n2 p-acp pno31, cc vvd pno32 a-acp po31 n2: c-acp c-crq pns31 vvd av-j, pns31 vvd dt n1, cc vvd p-acp pn31. np1 crd. p-acp dt n1, d vvd pno31 p-acp dt n1.
(35) sermon (DIV2)
884
Page 566
14815
Nor can we take it ill, or be troubled to heare of a compassionate and weeping Christ,
Nor can we take it ill, or be troubled to hear of a compassionate and weeping christ,
ccx vmb pns12 vvi pn31 av-jn, cc vbi vvn pc-acp vvi pp-f dt j cc j-vvg np1,
(35) sermon (DIV2)
884
Page 566
14816
unlesse we be troubled also that he was a man;
unless we be troubled also that he was a man;
cs pns12 vbb vvn av cst pns31 vbds dt n1;
(35) sermon (DIV2)
884
Page 566
14817
for never did the hand reach forth relief, nor the tongue speake comfort, till compassion had melted the heart;
for never did the hand reach forth relief, nor the tongue speak Comfort, till compassion had melted the heart;
c-acp av-x vdd dt n1 vvb av n1, ccx dt n1 vvb n1, c-acp n1 vhd vvn dt n1;
(35) sermon (DIV2)
884
Page 566
14818
never was there any true and naturall motion without a spring;
never was there any true and natural motion without a spring;
av-x vbds a-acp d j cc j n1 p-acp dt n1;
(35) sermon (DIV2)
884
Page 566
14819
nor was there any reason it should be expunged and left our, for we read it again John 10. and Jesus wept. It is no wisdome so to honour Christ,
nor was there any reason it should be expunged and left our, for we read it again John 10. and jesus wept. It is no Wisdom so to honour christ,
ccx vbds a-acp d n1 pn31 vmd vbi vvd cc vvd po12, c-acp pns12 vvb pn31 av np1 crd cc np1 vvd. pn31 vbz dx n1 av p-acp n1 np1,
(35) sermon (DIV2)
884
Page 566
14820
as to take from his humanity.
as to take from his humanity.
c-acp pc-acp vvi p-acp po31 n1.
(35) sermon (DIV2)
884
Page 566
14821
This wisdome comes not è-porticu Solomonis, from the porch of the Temple, but from the Gallery and Schools of the Stoicks who took away all passion,
This Wisdom comes not è-porticu Solomonis, from the porch of the Temple, but from the Gallery and Schools of the Stoics who took away all passion,
d n1 vvz xx j np1, p-acp dt n1 pp-f dt n1, cc-acp p-acp dt n1 cc n2 pp-f dt njp2 r-crq vvd av d n1,
(35) sermon (DIV2)
884
Page 566
14822
and with it the very Nature of man. It was extreme folly with them to be compassionate;
and with it the very Nature of man. It was extreme folly with them to be compassionate;
cc p-acp pn31 dt j n1 pp-f n1. pn31 vbds j-jn n1 p-acp pno32 pc-acp vbi j;
(35) sermon (DIV2)
884
Page 566
14823
and as they took them away quite, so the Peripateticks left them, but with a curb, to be stopt and moderated;
and as they took them away quite, so the Peripatetics left them, but with a curb, to be stopped and moderated;
cc c-acp pns32 vvd pno32 av av, av dt n2 vvd pno32, cc-acp p-acp dt n1, pc-acp vbi vvn cc vvn;
(35) sermon (DIV2)
884
Page 566
14824
and here they both run diverse waies, and both mist of the right.
and Here they both run diverse ways, and both missed of the right.
cc av pns32 d vvb j n2, cc d n1 pp-f dt n-jn.
(35) sermon (DIV2)
884
Page 566
14825
For as Lactantius well observes, neither are the Affections quite to be extirpated and rooted out, as the Stoicks hold; For as Lactantius well observes, neither Are the Affections quite to be extirpated and rooted out, as the Stoics hold;
c-acp c-acp np1 av vvz, av-dx vbr dt n2 av pc-acp vbi j cc vvn av, c-acp dt njp2 vvb;
(35) sermon (DIV2)
884
Page 566
14826
nor yet alwaies to be check'd and bounded, as the Peripateticks would have it, but to be levell'd and directed on the right object:
nor yet always to be checked and bounded, as the Peripatetics would have it, but to be leveled and directed on the right Object:
ccx av av pc-acp vbi vvn cc vvn, c-acp dt n2 vmd vhi pn31, cc-acp pc-acp vbi vvn cc vvn p-acp dt j-jn n1:
(35) sermon (DIV2)
884
Page 566
14827
If you set your compasse, and steere to the right point, you cannot fill your sailes too much:
If you Set your compass, and steer to the right point, you cannot fill your sails too much:
cs pn22 vvb po22 n1, cc vvi p-acp dt j-jn n1, pn22 vmbx vvi po22 n2 av av-d:
(35) sermon (DIV2)
884
Page 566
14828
If Jerusalem, Jerusalem, now shaking, tottering, and falling, be in your eyes, you cannot weep too much;
If Jerusalem, Jerusalem, now shaking, tottering, and falling, be in your eyes, you cannot weep too much;
cs np1, np1, av vvg, j-vvg, cc vvg, vbi p-acp po22 n2, pn22 vmbx vvi av av-d;
(35) sermon (DIV2)
884
Page 566
14829
If a multitude now ready to famish, you cannot be too compassionate;
If a multitude now ready to famish, you cannot be too compassionate;
cs dt n1 av j pc-acp vvi, pn22 vmbx vbi av j;
(35) sermon (DIV2)
884
Page 566
14830
If your affections be set right, your anger cannot be too loud, for no indignation can be raised up equall to your sinne:
If your affections be Set right, your anger cannot be too loud, for no Indignation can be raised up equal to your sin:
cs po22 n2 vbb vvn av-jn, po22 n1 vmbx vbi av j, c-acp dx n1 vmb vbi vvn a-acp j-jn p-acp po22 n1:
(35) sermon (DIV2)
884
Page 566
14917
And first, our mercy will be in a manner Naturall unto us:
And First, our mercy will be in a manner Natural unto us:
cc ord, po12 n1 vmb vbi p-acp dt n1 j p-acp pno12:
(35) sermon (DIV2)
887
Page 570
14831
your love cannot be too intensive, for you cannot love virtue enough (the love of a friend, the love of a woman comes short,
your love cannot be too intensive, for you cannot love virtue enough (the love of a friend, the love of a woman comes short,
po22 n1 vmbx vbi av j, c-acp pn22 vmbx vvi n1 av-d (dt n1 pp-f dt n1, dt n1 pp-f dt n1 vvz j,
(35) sermon (DIV2)
884
Page 566
14832
and will never reach it;) your sorrow cannot be too excessive;
and will never reach it;) your sorrow cannot be too excessive;
cc vmb av-x vvi pn31;) po22 n1 vmbx vbi av j;
(35) sermon (DIV2)
884
Page 566
14833
for how can they be cast down too much, who are fallen from God? He that goes out of his way,
for how can they be cast down too much, who Are fallen from God? He that Goes out of his Way,
c-acp q-crq vmb pns32 vbi vvn a-acp av av-d, r-crq vbr vvn p-acp np1? pns31 cst vvz av pp-f po31 n1,
(35) sermon (DIV2)
884
Page 566
14834
though his pace be gentle, yet must needs walk with danger, every step is an errour;
though his pace be gentle, yet must needs walk with danger, every step is an error;
cs po31 n1 vbb j, av vmb av vvi p-acp n1, d n1 vbz dt n1;
(35) sermon (DIV2)
884
Page 566
14835
but he that keeps on in the right way, cannot possibly make too much speed. No;
but he that keeps on in the right Way, cannot possibly make too much speed. No;
cc-acp pns31 cst vvz a-acp p-acp dt j-jn n1, vmbx av-j vvi av d n1. uh-dx;
(35) sermon (DIV2)
884
Page 566
14836
compassion is so far from being imputed as a defect, that it is that by which we come neerest to Christ himself;
compassion is so Far from being imputed as a defect, that it is that by which we come nearest to christ himself;
n1 vbz av av-j p-acp vbg vvn p-acp dt n1, cst pn31 vbz cst p-acp r-crq pns12 vvb av-j p-acp np1 px31;
(35) sermon (DIV2)
884
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14837
NONLATINALPHABET, It is a divine thing, saith Isidor, to be compassionate;
, It is a divine thing, Says Isidore, to be compassionate;
, pn31 vbz dt j-jn n1, vvz np1, pc-acp vbi j;
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an imitation of him who is a Father of Mercies, and whose compassions never faile. Lament. 3.22.
an imitation of him who is a Father of mercies, and whose compassions never fail. Lament. 3.22.
dt n1 pp-f pno31 r-crq vbz dt n1 pp-f n2, cc rg-crq n2 av vvi. np1. crd.
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And therefore God forbid, saith Saint Austin, That, though we pray against them, and would use our strength,
And Therefore God forbid, Says Saint Austin, That, though we pray against them, and would use our strength,
cc av np1 vvi, vvz n1 np1, cst, cs pns12 vvb p-acp pno32, cc vmd vvi po12 n1,
(35) sermon (DIV2)
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and wit, and utmost power to keep them off, we should take off our eye,
and wit, and utmost power to keep them off, we should take off our eye,
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(35) sermon (DIV2)
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as loth to see, or shut our eares, as unwilling to heare the complaints, and grievings, and miseries of our brethren;
as loath to see, or shut our ears, as unwilling to hear the complaints, and grievings, and misery's of our brothers;
c-acp j pc-acp vvi, cc vvb po12 n2, c-acp j pc-acp vvi dt n2, cc n2-vvg, cc n2 pp-f po12 n2;
(35) sermon (DIV2)
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It is indeed a sad spectacle, but a blessed occasion to call up our compassion, and to draw out our Mercy into act;
It is indeed a sad spectacle, but a blessed occasion to call up our compassion, and to draw out our Mercy into act;
pn31 vbz av dt j n1, cc-acp dt j-vvn n1 pc-acp vvi a-acp po12 n1, cc pc-acp vvi av po12 n1 p-acp n1;
(35) sermon (DIV2)
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to kindle the fire within us that it may break forth into a pure flame, to warme and comfort them:
to kindle the fire within us that it may break forth into a pure flame, to warm and Comfort them:
pc-acp vvi dt n1 p-acp pno12 cst pn31 vmb vvi av p-acp dt j n1, pc-acp vvi cc vvi pno32:
(35) sermon (DIV2)
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And what is a Christian mans life? what is the businesse of his life,
And what is a Christian men life? what is the business of his life,
cc r-crq vbz dt njp vvz n1? q-crq vbz dt n1 pp-f po31 n1,
(35) sermon (DIV2)
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but to watch, and observe, and lay hold of occasions? to look upon that fire which may melt him;
but to watch, and observe, and lay hold of occasions? to look upon that fire which may melt him;
cc-acp pc-acp vvi, cc vvi, cc vvd n1 pp-f n2? pc-acp vvi p-acp d n1 r-crq vmb vvi pno31;
(35) sermon (DIV2)
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that misery of others which may make an impression, and leave its image in his heart? which will bring in that heavenly community, cùm quamvis alii ferendo patiantur, alii cognoscendo compatiantur, communis tamen sit tribulatio;
that misery of Others which may make an impression, and leave its image in his heart? which will bring in that heavenly community, cùm Quamvis alii ferendo patiantur, alii cognoscendo compatiantur, Communis tamen sit tribulatio;
d n1 pp-f n2-jn r-crq vmb vvi dt n1, cc vvi po31 n1 p-acp po31 n1? r-crq vmb vvi p-acp d j n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
(35) sermon (DIV2)
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when mercy possesseth the heart of all men with the smart of that affiction which but one man lies under, making every man a partaker,
when mercy Possesses the heart of all men with the smart of that Affliction which but one man lies under, making every man a partaker,
c-crq n1 vvz dt n1 pp-f d n2 p-acp dt n1 pp-f d n1 r-crq p-acp crd n1 vvz p-acp, vvg d n1 dt n1,
(35) sermon (DIV2)
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though not in the losse, yet in the sorrow.
though not in the loss, yet in the sorrow.
cs xx p-acp dt n1, av p-acp dt n1.
(35) sermon (DIV2)
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For this compassion is bound up as it were in the very nature and constitution of the Church;
For this compassion is bound up as it were in the very nature and constitution of the Church;
p-acp d n1 vbz vvn a-acp p-acp pn31 vbdr p-acp dt j n1 cc n1 pp-f dt n1;
(35) sermon (DIV2)
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and it is as impossible to be a part of the Church without it, as it is to be a man without the use of reason;
and it is as impossible to be a part of the Church without it, as it is to be a man without the use of reason;
cc pn31 vbz a-acp j pc-acp vbi dt n1 pp-f dt n1 p-acp pn31, c-acp pn31 vbz pc-acp vbi dt n1 p-acp dt n1 pp-f n1;
(35) sermon (DIV2)
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nay we so far come short of being men as we are defective in humanity.
nay we so Far come short of being men as we Are defective in humanity.
uh pns12 av av-j vvn j pp-f vbg n2 p-acp pns12 vbr j p-acp n1.
(35) sermon (DIV2)
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It hath a priviledge to bring that upon account which was never done; to be entitled to that which we do not, which we cannot do;
It hath a privilege to bring that upon account which was never done; to be entitled to that which we do not, which we cannot do;
pn31 vhz dt n1 pc-acp vvi cst p-acp n1 r-crq vbds av-x vdn; pc-acp vbi vvn p-acp d r-crq pns12 vdb xx, r-crq pns12 vmbx vdi;
(35) sermon (DIV2)
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All Christians are the parts of the Church, and all must sustaine one another, and this is the just and full Interpretation of that of our Saviour, Thou shalt love thy neighbour as thy self, and then thou wilt pity him as thy self;
All Christians Are the parts of the Church, and all must sustain one Another, and this is the just and full Interpretation of that of our Saviour, Thou shalt love thy neighbour as thy self, and then thou wilt pity him as thy self;
av-d np1 vbr dt n2 pp-f dt n1, cc d vmb vvi pi j-jn, cc d vbz dt j cc j n1 pp-f d pp-f po12 n1, pns21 vm2 vvi po21 n1 p-acp po21 n1, cc cs pns21 vm2 vvi pno31 p-acp po21 n1;
(35) sermon (DIV2)
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Tolle invidiam, & tuum est quod habet, Take away envy, and all that he hath is thine;Take invidiam, & tuum est quod habet, Take away envy, and all that he hath is thine;
uh fw-la, cc fw-la fw-la fw-la fw-la, vvb av n1, cc d cst pns31 vhz vbz png21;
(35) sermon (DIV2)
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and take away hardnesse of heart, and all that thou hast is his. Take away malice, and all his virtues are thine;
and take away hardness of heart, and all that thou hast is his. Take away malice, and all his Virtues Are thine;
cc vvb av n1 pp-f n1, cc d cst pns21 vh2 vbz png31. vvb av n1, cc d po31 n2 vbr png21;
(35) sermon (DIV2)
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and take away pride, and thy Glories are his. Art thou a part of the Church? thou hast a part in every port,
and take away pride, and thy Glories Are his. Art thou a part of the Church? thou hast a part in every port,
cc vvb av n1, cc po21 n2 vbr png31. vb2r pns21 dt n1 pp-f dt n1? pns21 vh2 dt n1 p-acp d n1,
(35) sermon (DIV2)
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and every part hath a portion in thee. We are NONLATINALPHABET, compacted together by that which every joynt supplies, Eph. 4.16. a similitude and resemblance taken from the curtaines in the Temple, saith learned Grotius, Exod. 26. whereof every one hath its measure;
and every part hath a portion in thee. We Are, compacted together by that which every joint supplies, Ephesians 4.16. a similitude and resemblance taken from the curtains in the Temple, Says learned Grotius, Exod 26. whereof every one hath its measure;
cc d n1 vhz dt n1 p-acp pno21. pns12 vbr, vvn av p-acp d r-crq d j n2, np1 crd. dt n1 cc n1 vvn p-acp dt n2 p-acp dt n1, vvz j np1, np1 crd c-crq d pi vhz po31 n1;
(35) sermon (DIV2)
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but yet they are all coupled together one to another, v. 3. and by their loops which lay hold one of another, v. 5. and like those curtains, not to be drawn but together, not to rejoyce, not to weep, not to suffer but together.
but yet they Are all coupled together one to Another, v. 3. and by their loops which lay hold one of Another, v. 5. and like those curtains, not to be drawn but together, not to rejoice, not to weep, not to suffer but together.
cc-acp av pns32 vbr d vvn av crd p-acp n-jn, n1 crd cc p-acp po32 n2 r-crq vvb vvi crd pp-f n-jn, n1 crd cc av-j d n2, xx pc-acp vbi vvn p-acp av, xx pc-acp vvi, xx pc-acp vvi, xx pc-acp vvi p-acp av.
(35) sermon (DIV2)
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The word Church is but as a second notion, and it is made a terme of art,
The word Church is but as a second notion, and it is made a term of art,
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(35) sermon (DIV2)
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and every man almost, saith Luther, abuseth it, draws it forth after his own image, takes it commonly in that sense which may favour him so far,
and every man almost, Says Luther, abuseth it, draws it forth After his own image, Takes it commonly in that sense which may favour him so Far,
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(35) sermon (DIV2)
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as to leave in him a perswasion that he is a true part of it; and thus many enter the Church, and are shut out of heaven.
as to leave in him a persuasion that he is a true part of it; and thus many enter the Church, and Are shut out of heaven.
c-acp pc-acp vvi p-acp pno31 dt n1 cst pns31 vbz dt j n1 pp-f pn31; cc av av-d vvi dt n1, cc vbr vvn av pp-f n1.
(35) sermon (DIV2)
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We are told of a visible Church, and the Church in some sense is visible; but that the greatest part of this Church hath wanted bowells;
We Are told of a visible Church, and the Church in Some sense is visible; but that the greatest part of this Church hath wanted bowels;
pns12 vbr vvn pp-f dt j n1, cc dt n1 p-acp d n1 vbz j; cc-acp cst dt js n1 pp-f d n1 vhz vvn n2;
(35) sermon (DIV2)
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that some parts of it have been without sense or feeling, besmered and defiled with the blood of their brethren, is as visible as the Church.
that Some parts of it have been without sense or feeling, besmeared and defiled with the blood of their brothers, is as visible as the Church.
cst d n2 pp-f pn31 vhi vbn p-acp n1 cc n1, vvn cc vvn p-acp dt n1 pp-f po32 n2, vbz a-acp j c-acp dt n1.
(35) sermon (DIV2)
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We have heard of an infallible Church, we have heard it, and believe it not;
We have herd of an infallible Church, we have herd it, and believe it not;
pns12 vhb vvn pp-f dt j n1, pns12 vhb vvn pn31, cc vvb pn31 xx;
(35) sermon (DIV2)
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for how can she be infallible who is so ready to design all those to death and hell who deny it? If it be a Church, it is a Church with hornes to push at the nations,
for how can she be infallible who is so ready to Design all those to death and hell who deny it? If it be a Church, it is a Church with horns to push At the Nations,
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(35) sermon (DIV2)
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or an army with banners and swords;
or an army with banners and swords;
cc dt n1 p-acp n2 cc n2;
(35) sermon (DIV2)
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we have long talked of a Reformed Church, and we make it our crown and rejoycing,
we have long talked of a Reformed Church, and we make it our crown and rejoicing,
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(35) sermon (DIV2)
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but it would concern us to look about us and take heed, That we do not reforme so as to purge out all compassion also;
but it would concern us to look about us and take heed, That we do not reform so as to purge out all compassion also;
cc-acp pn31 vmd vvi pno12 pc-acp vvi p-acp pno12 cc vvb n1, cst pns12 vdb xx vvi av c-acp pc-acp vvi av d n1 av;
(35) sermon (DIV2)
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for cercainly to put off all bowells, is not (as some zelots have easily perswaded themselves) to put on the new man. Talk not of a visible, Infallible, or a Reformed Church;
for cercainly to put off all bowels, is not (as Some zealots have Easily persuaded themselves) to put on the new man. Talk not of a visible, Infallible, or a Reformed Church;
c-acp av-j p-acp vvd a-acp d n2, vbz xx (c-acp d n2 vhb av-j vvn px32) pc-acp vvi p-acp dt j n1. vvb xx pp-f dt j, j, cc dt vvn n1;
(35) sermon (DIV2)
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God send us a Compassionate Church;
God send us a Compassionate Church;
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(35) sermon (DIV2)
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but accuse and condemn her when she hath no heart. What visible Church is that which is seen in blood? what infallible Church is that whose very bowels are cruell? what reformed Church is that which hath purged out all compassion? visible, and yet not seen; infallible, and deceived;
but accuse and condemn her when she hath no heart. What visible Church is that which is seen in blood? what infallible Church is that whose very bowels Are cruel? what reformed Church is that which hath purged out all compassion? visible, and yet not seen; infallible, and deceived;
cc-acp vvb cc vvi pno31 c-crq pns31 vhz dx n1. q-crq j n1 vbz d r-crq vbz vvn p-acp n1? q-crq j n1 vbz d r-crq j n2 vbr j? q-crq vvd n1 vbz d r-crq vhz vvn av d n1? j, cc av xx vvn; j, cc vvn;
(35) sermon (DIV2)
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reformed, and yet in its filth; Monstrum; Horrendum, Informe, This is a mishapen monster, not a Church.
reformed, and yet in its filth; Monstrum; Horrendum, Inform, This is a Misshapen monster, not a Church.
vvd, cc av p-acp po31 n1; fw-la; fw-la, vvb, d vbz dt j-vvn n1, xx dt n1.
(35) sermon (DIV2)
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The True Church is made up of bowells; every part of it is tender and relenting, not onely when it self is touch'd,
The True Church is made up of bowels; every part of it is tender and relenting, not only when it self is touched,
dt j n1 vbz vvn a-acp pp-f n2; d n1 pp-f pn31 vbz j cc j-vvg, xx av-j c-crq pn31 n1 vbz vvn,
(35) sermon (DIV2)
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but when the others are moved;
but when the Others Are moved;
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(35) sermon (DIV2)
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as you see in a well-set instrument, if you touch but one string, the others will tremble and shake.
as you see in a well-set Instrument, if you touch but one string, the Others will tremble and shake.
c-acp pn22 vvb p-acp dt j n1, cs pn22 vvb p-acp crd n1, dt n2-jn vmb vvi cc vvi.
(35) sermon (DIV2)
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And this sence, this fellow-feeling, is the fountain from whence this silver streame of Mercy flows, the spring and first mover of those outward acts, which are seen in that bread of ours which floats upon the waters, in the face and on the backs of the poore;
And this sense, this fellow-feeling, is the fountain from whence this silver stream of Mercy flows, the spring and First mover of those outward acts, which Are seen in that bred of ours which floats upon the waters, in the face and on the backs of the poor;
cc d n1, d n1, vbz dt n1 p-acp c-crq d n1 n1 pp-f n1 vvz, dt n1 cc ord n1 pp-f d j n2, r-crq vbr vvn p-acp d n1 pp-f png12 r-crq vvz p-acp dt n2, p-acp dt n1 cc p-acp dt n2 pp-f dt j;
(35) sermon (DIV2)
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for not then when we see our brethren in affliction, when we look upon them,
for not then when we see our brothers in affliction, when we look upon them,
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(35) sermon (DIV2)
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and passe by them, but when we see them, and have compassion on them, we shall bind up their wounds,
and pass by them, but when we see them, and have compassion on them, we shall bind up their wounds,
cc vvi p-acp pno32, cc-acp c-crq pns12 vvb pno32, cc vhb n1 p-acp pno32, pns12 vmb vvi a-acp po32 n2,
(35) sermon (DIV2)
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and poure in wine and oyle, and take care for them: For till the heart be melted there will nothing flow.
and pour in wine and oil, and take care for them: For till the heart be melted there will nothing flow.
cc vvi p-acp n1 cc n1, cc vvb n1 p-acp pno32: c-acp p-acp dt n1 vbb vvn a-acp vmb pix vvi.
(35) sermon (DIV2)
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We see almes given every day, and we call them acts of piety; but whether the hand of Mercy reach them forth or no we know not;
We see alms given every day, and we call them acts of piety; but whither the hand of Mercy reach them forth or no we know not;
pns12 vvb n2 vvn d n1, cc pns12 vvb pno32 n2 pp-f n1; cc-acp cs dt n1 pp-f n1 vvb pno32 av cc dx pns12 vvb xx;
(35) sermon (DIV2)
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our motions, all of them are not from a right spring; vain glory may be liberall; Intemperance may be liberall; Pride may be a benefactor;
our motions, all of them Are not from a right spring; vain glory may be liberal; Intemperance may be liberal; Pride may be a benefactor;
po12 n2, d pp-f pno32 vbr xx p-acp dt j-jn n1; j n1 vmb vbi j; n1 vmb vbi j; n1 vmb vbi dt n1;
(35) sermon (DIV2)
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Ambition must not be a Niggard; Covetousnesse it self sometimes yeelds, and drops a penny;
Ambition must not be a Niggard; Covetousness it self sometime yields, and drops a penny;
n1 vmb xx vbi dt n1; n1 pn31 n1 av vvz, cc vvz dt n1;
(35) sermon (DIV2)
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and importunity is a wind which will set that wheel a going, which had otherwise stood still.
and importunity is a wind which will Set that wheel a going, which had otherwise stood still.
cc n1 vbz dt n1 r-crq vmb vvi d n1 dt vvg, r-crq vhd av vvn av.
(35) sermon (DIV2)
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We may read large catalogues of munificent men, but many names which we read there may be but the names of men, and not of the Mercifull: compassion is the inward and true principle, begetting in us the love of Mercy, which compleats,
We may read large catalogues of munificent men, but many names which we read there may be but the names of men, and not of the Merciful: compassion is the inward and true principle, begetting in us the love of Mercy, which completes,
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(35) sermon (DIV2)
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and perfects, and crownes every act; gives it its true forme and denomination;
and perfects, and crowns every act; gives it its true Form and denomination;
cc vvz, cc vvz d n1; vvz pn31 vbz j n1 cc n1;
(35) sermon (DIV2)
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gives a sweet smell, and fragrant savour to Maryes oyntment, for she that poured it forth loved much, Luk. 7.47. I may say compassion is the love of the Mercy, & plus est diligere quàm facere, saith Hilary, It is a great deal more to love a good work then to do it;
gives a sweet smell, and fragrant savour to Maryes ointment, for she that poured it forth loved much, Luk. 7.47. I may say compassion is the love of the Mercy, & plus est diligere quàm facere, Says Hilary, It is a great deal more to love a good work then to do it;
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(35) sermon (DIV2)
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to love virtue, then to bring it into act; to love mercy, then to shew it;
to love virtue, then to bring it into act; to love mercy, then to show it;
pc-acp vvi n1, cs pc-acp vvi pn31 p-acp n1; pc-acp vvi n1, cs pc-acp vvi pn31;
(35) sermon (DIV2)
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it doth supply many times the place of the outward act, but without it the act is nothing, or something worse.
it does supply many times the place of the outward act, but without it the act is nothing, or something Worse.
pn31 vdz vvi d n2 dt n1 pp-f dt j n1, cc-acp p-acp pn31 dt n1 vbz pix, cc pi av-jc.
(35) sermon (DIV2)
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14894
and thus our love may build a Temple, though we fall and dye before a stone be laid.
and thus our love may built a Temple, though we fallen and die before a stone be laid.
cc av po12 n1 vmb vvi dt n1, cs pns12 vvb cc vvi p-acp dt n1 vbi vvn.
(35) sermon (DIV2)
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Now this love of mercy is not so soon wrought in the heart as we may imagine;
Now this love of mercy is not so soon wrought in the heart as we may imagine;
av d n1 pp-f n1 vbz xx av av vvn p-acp dt n1 c-acp pns12 vmb vvi;
(35) sermon (DIV2)
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as every glimmering of light doth not make it day;
as every glimmering of Light does not make it day;
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(35) sermon (DIV2)
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14897
It is a work of labour and travell, and of curious observance and watchfulnesse over our selves;
It is a work of labour and travel, and of curious observance and watchfulness over our selves;
pn31 vbz dt n1 pp-f n1 cc n1, cc pp-f j n1 cc n1 p-acp po12 n2;
(35) sermon (DIV2)
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14898
It will cost us many a combate and luctation with the world and the flesh; many a falling out with our selves;
It will cost us many a combat and luctation with the world and the Flesh; many a falling out with our selves;
pn31 vmb vvi pno12 d dt n1 cc n1 p-acp dt n1 cc dt n1; d dt vvg av p-acp po12 n2;
(35) sermon (DIV2)
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many a love must be digged up by the roots, before we can plant this in our hearts;
many a love must be dug up by the roots, before we can plant this in our hearts;
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(35) sermon (DIV2)
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for it will not grow up with luxury and wantonnesse; with pride, or self-love; you never see these together in the same soyle:
for it will not grow up with luxury and wantonness; with pride, or Self-love; you never see these together in the same soil:
p-acp pn31 vmb xx vvi a-acp p-acp n1 cc n1; p-acp n1, cc n1; pn22 av-x vvi d av p-acp dt d n1:
(35) sermon (DIV2)
886
Page 569
14901
The Apostle tells us we must put it on; and • the garments which adorn the soul are not so soon put on as those which clothe the body;
The Apostle tells us we must put it on; and • the garments which adorn the soul Are not so soon put on as those which cloth the body;
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(35) sermon (DIV2)
886
Page 569
14902
we do not put on mercy as we do our mantle, for when we do, every puffe of wind, every distaste blows it away;
we do not put on mercy as we do our mantle, for when we do, every puff of wind, every distaste blows it away;
pns12 vdb xx vvi p-acp n1 c-acp pns12 vdb po12 n1, c-acp c-crq pns12 vdb, d n1 pp-f n1, d n1 vvz pn31 av;
(35) sermon (DIV2)
886
Page 569
14903
but mercy must be so put on, that it may even cleave to the soul, and be a part of it;
but mercy must be so put on, that it may even cleave to the soul, and be a part of it;
cc-acp n1 vmb vbi av vvn a-acp, cst pn31 vmb av vvi p-acp dt n1, cc vbb dt n1 pp-f pn31;
(35) sermon (DIV2)
886
Page 569
14904
That every thought may be a melting thought, every word as oyle, and every work a blessing.
That every Thought may be a melting Thought, every word as oil, and every work a blessing.
cst d n1 vmb vbi dt j-vvg n1, d n1 p-acp n1, cc d n1 dt n1.
(35) sermon (DIV2)
886
Page 569
14905
Then we love mercy, when we fling off all other respects, and whatsoever may either shrink up or straiten our bowells,
Then we love mercy, when we fling off all other respects, and whatsoever may either shrink up or straiten our bowels,
cs pns12 vvb n1, c-crq pns12 vvb a-acp d j-jn n2, cc r-crq vmb d vvi a-acp cc vvn po12 n2,
(35) sermon (DIV2)
886
Page 569
14906
or seale up our lips, or wither our hands;
or seal up our lips, or wither our hands;
cc vvi a-acp po12 n2, cc vvb po12 n2;
(35) sermon (DIV2)
886
Page 569
14907
when we look upon the world but as our stage, where we must act our parts,
when we look upon the world but as our stage, where we must act our parts,
c-crq pns12 vvb p-acp dt n1 cc-acp p-acp po12 n1, c-crq pns12 vmb vvi po12 n2,
(35) sermon (DIV2)
886
Page 569
14908
and display the glories of mercy;
and display the Glories of mercy;
cc vvi dt n2 pp-f n1;
(35) sermon (DIV2)
886
Page 569
14909
where we must waste our selves, drop our teares, run in to succour those who are roughly handled in it,
where we must waste our selves, drop our tears, run in to succour those who Are roughly handled in it,
c-crq pns12 vmb vvi po12 n2, vvb po12 n2, vvn p-acp pc-acp vvi d r-crq vbr av-j vvn p-acp pn31,
(35) sermon (DIV2)
886
Page 569
14910
and thus tread it under our feet, and then take our Exit and go out. When we can forget our honour, and remember the poore;
and thus tread it under our feet, and then take our Exit and go out. When we can forget our honour, and Remember the poor;
cc av vvb pn31 p-acp po12 n2, cc av vvb po12 n1 cc vvb av. c-crq pns12 vmb vvi po12 n1, cc vvb dt j;
(35) sermon (DIV2)
886
Page 569
14911
forsake all rather then our brethren, and desire not to be rich but in good works;
forsake all rather then our brothers, and desire not to be rich but in good works;
vvb d av-c cs po12 n2, cc vvb xx pc-acp vbi j cc-acp p-acp j n2;
(35) sermon (DIV2)
886
Page 569
14912
when we have so incorporated out brethren into our selves, that we stand and fall, are happy and miserable together;
when we have so incorporated out brothers into our selves, that we stand and fallen, Are happy and miserable together;
c-crq pns12 vhb av vvn av n2 p-acp po12 n2, cst pns12 vvb cc vvi, vbr j cc j av;
(35) sermon (DIV2)
886
Page 569
14913
when we consider them as ingrafted into the same Christ, and in him to be preferred before the whole world,
when we Consider them as ingrafted into the same christ, and in him to be preferred before the Whole world,
c-crq pns12 vvb pno32 p-acp vvn p-acp dt d np1, cc p-acp pno31 pc-acp vbi vvn p-acp dt j-jn n1,
(35) sermon (DIV2)
886
Page 569
14914
and to be lookt upon as those for whom we must dye, Then we love mercy, then we are mercifull as our heavenly Father is mercifull.
and to be looked upon as those for whom we must die, Then we love mercy, then we Are merciful as our heavenly Father is merciful.
cc pc-acp vbi vvn p-acp p-acp d p-acp ro-crq pns12 vmb vvi, cs pns12 vvb n1, av pns12 vbr j p-acp po12 j n1 vbz j.
(35) sermon (DIV2)
886
Page 569
14915
Thus if we be qualified, we shall become the Temples and habitations of Mercy;
Thus if we be qualified, we shall become the Temples and habitations of Mercy;
av cs pns12 vbb vvn, pns12 vmb vvi dt n2 cc n2 pp-f n1;
(35) sermon (DIV2)
887
Page 569
14916
and as our bodies shall after their resurrection, so our soules shall here have novas dotes, shall be endowed with activity, cheerfulnesse, and purity.
and as our bodies shall After their resurrection, so our Souls shall Here have novas dotes, shall be endowed with activity, cheerfulness, and purity.
cc c-acp po12 n2 vmb p-acp po32 n1, av po12 n2 vmb av vhi n1 vvz, vmb vbi vvn p-acp n1, n1, cc n1.
(35) sermon (DIV2)
887
Page 570
14918
secondly, it will be Constant: thirdly, it will be Sincere: fourthly, it will be Delightfull to us.
secondly, it will be Constant: Thirdly, it will be Sincere: fourthly, it will be Delightful to us.
ord, pn31 vmb vbi j: ord, pn31 vmb vbi j: j, pn31 vmb vbi j p-acp pno12.
(35) sermon (DIV2)
887
Page 570
14919
It will be Naturall, not forced; it will be Constant, not flitting; It will be Sincere, not feigned;
It will be Natural, not forced; it will be Constant, not flitting; It will be Sincere, not feigned;
pn31 vmb vbi j, xx vvn; pn31 vmb vbi j, xx vvg; pn31 vmb vbi j, xx vvn;
(35) sermon (DIV2)
887
Page 570
14920
and it will be Delightfull, that we shall long to bring it into act. And first;
and it will be Delightful, that we shall long to bring it into act. And First;
cc pn31 vmb vbi j, cst pns12 vmb vvi pc-acp vvi pn31 p-acp n1. cc ord;
(35) sermon (DIV2)
887
Page 570
14921
we then love it, when it is in a manner made naturall to us;
we then love it, when it is in a manner made natural to us;
pns12 av vvb pn31, c-crq pn31 vbz p-acp dt n1 vvd j p-acp pno12;
(35) sermon (DIV2)
888
Page 570
14922
for we never fully see the beauty of it, till we are made New Creatures, and have new eyes;
for we never Fully see the beauty of it, till we Are made New Creatures, and have new eyes;
c-acp pns12 av av-j vvi dt n1 pp-f pn31, c-acp pns12 vbr vvn j n2, cc vhb j n2;
(35) sermon (DIV2)
888
Page 570
14923
then as the new creature cannot sin, as Saint John speaks, that is, can doe nothing that is contrary and destructive to that forme which constitutes a new creature, no more can a mercifull man doe any thing which will not savour of mercy;
then as the new creature cannot sin, as Saint John speaks, that is, can do nothing that is contrary and destructive to that Form which constitutes a new creature, no more can a merciful man do any thing which will not savour of mercy;
av c-acp dt j n1 vmbx vvi, p-acp n1 np1 vvz, cst vbz, vmb vdi pix cst vbz j-jn cc j p-acp d n1 r-crq n2 dt j n1, av-dx dc vmb dt j n1 vdb d n1 r-crq vmb xx vvi pp-f n1;
(35) sermon (DIV2)
888
Page 570
14924
and doth as naturally exercise himselfe in it, as the Sunne doth send forth its beames, or the Heavens their influence.
and does as naturally exercise himself in it, as the Sun does send forth its beams, or the Heavens their influence.
cc vdz c-acp av-j vvi px31 p-acp pn31, c-acp dt n1 vdz vvi av po31 n2, cc dt n2 po32 n1.
(35) sermon (DIV2)
888
Page 570
14925
For the Spirit of God hath made his Heart a Fountain of Mercy, as he made the Sun a Fountain of Light;
For the Spirit of God hath made his Heart a Fountain of Mercy, as he made the Sun a Fountain of Light;
p-acp dt n1 pp-f np1 vhz vvn po31 n1 dt n1 pp-f n1, c-acp pns31 vvd dt n1 dt n1 pp-f n1;
(35) sermon (DIV2)
888
Page 570
14926
and if he break not forth into action, it is from defect of means, or occasion,
and if he break not forth into actium, it is from defect of means, or occasion,
cc cs pns31 vvb xx av p-acp n1, pn31 vbz p-acp n1 pp-f n2, cc n1,
(35) sermon (DIV2)
888
Page 570
14927
or some crosse accident which comes over him, which doe but cloud and eclipse his mercy,
or Some cross accident which comes over him, which do but cloud and eclipse his mercy,
cc d j n1 r-crq vvz p-acp pno31, r-crq vdb p-acp n1 cc vvi po31 n1,
(35) sermon (DIV2)
888
Page 570
14928
as the interposition of a grosse body doth the Sun, but not put out its light;
as the interposition of a gross body does the Sun, but not put out its Light;
c-acp dt n1 pp-f dt j n1 vdz dt n1, cc-acp xx vvn av po31 n1;
(35) sermon (DIV2)
888
Page 570
14929
at the very sight of Misery, Mercy is awake, up, and either doing of suffering. Who is weak, and I am not weak? saith Saint Paul; who is offended,
At the very sighed of Misery, Mercy is awake, up, and either doing of suffering. Who is weak, and I am not weak? Says Saint Paul; who is offended,
p-acp dt j n1 pp-f n1, n1 vbz j, a-acp, cc av-d vdg pp-f n1. r-crq vbz j, cc pns11 vbm xx j? vvz n1 np1; r-crq vbz vvn,
(35) sermon (DIV2)
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Page 570
14930
and I burne not? If I but see him weak, I faint; and if I see him vexed, I am on fire.and I burn not? If I but see him weak, I faint; and if I see him vexed, I am on fire.
cc pns11 vvb xx? cs pns11 p-acp vvi pno31 j, pns11 vvb; cc cs pns11 vvb pno31 vvd, pns11 vbm p-acp n1.
(35) sermon (DIV2)
888
Page 570
14931
Nature is active and will work to its end; heavy bodies will descend, and light bodies will mount upwards;
Nature is active and will work to its end; heavy bodies will descend, and Light bodies will mount upward;
n1 vbz j cc vmb vvi p-acp po31 n1; j n2 vmb vvi, cc j n2 vmb vvi av-j;
(35) sermon (DIV2)
888
Page 570
14932
and Mercy will give, and lend, and forgive;
and Mercy will give, and lend, and forgive;
cc n1 vmb vvi, cc vvi, cc vvb;
(35) sermon (DIV2)
888
Page 570
14933
it cannot be idle, Inquies opere suo pascitur, it is restlesse, and is made more restlesse by its work, which is indeed its pleasure;
it cannot be idle, Inquiries Opere Sue pascitur, it is restless, and is made more restless by its work, which is indeed its pleasure;
pn31 vmbx vbi j, n2 fw-la fw-la fw-la, pn31 vbz j, cc vbz vvn av-dc j p-acp po31 n1, r-crq vbz av po31 n1;
(35) sermon (DIV2)
888
Page 570
14934
It is then most truly Mercy, when it shews it self. If occasion presents it selfe, it soon layes hold of it;
It is then most truly Mercy, when it shows it self. If occasion presents it self, it soon lays hold of it;
pn31 vbz av av-ds av-j n1, c-crq pn31 vvz pn31 n1. cs n1 vvz pn31 n1, pn31 av vvz n1 pp-f pn31;
(35) sermon (DIV2)
888
Page 570
14935
If the object appeare, it is carryed to it with the speed of a Thought, and reacheth it as soone;
If the Object appear, it is carried to it with the speed of a Thought, and reaches it as soon;
cs dt n1 vvi, pn31 vbz vvn p-acp pn31 p-acp dt n1 pp-f dt n1, cc vvz pn31 a-acp av;
(35) sermon (DIV2)
888
Page 570
14936
If there be no object, it creates one; if there be no occasion, it studyes one:
If there be no Object, it creates one; if there be no occasion, it studies one:
cs pc-acp vbb dx n1, pn31 vvz pi; cs pc-acp vbb dx n1, pn31 n2 crd:
(35) sermon (DIV2)
888
Page 570
14937
Is there yet any left of the house of Saul, that I may shew kindnesse to for Jonathans sake? And, Is there no Lazar to feed, no Widow to visit, no Wounds to bind up, no weak brother to be restored, none that be in darknesse and error to be brought into the light? These are the Quaeres, the true dialect, this is the Ambition of Mercy:Is there yet any left of the house of Saul, that I may show kindness to for Jonathans sake? And, Is there no Lazar to feed, no Widow to visit, no Wounds to bind up, no weak brother to be restored, none that be in darkness and error to be brought into the Light? These Are the Quaeres, the true dialect, this is the Ambition of Mercy:
vbz a-acp av d vvn pp-f dt n1 pp-f np1, cst pns11 vmb vvi n1 p-acp p-acp npg1 n1? cc, vbz pc-acp dx n1 pc-acp vvi, dx n1 pc-acp vvi, dx n2 pc-acp vvi a-acp, dx j n1 pc-acp vbi vvn, pi cst vbb p-acp n1 cc n1 pc-acp vbi vvn p-acp dt n1? d vbr dt fw-la, dt j n1, d vbz dt n1 pp-f n1:
(35) sermon (DIV2)
888
Page 570
14938
It longs more for an occasion to vent it self, then the Adulterer doth for the twilight;
It longs more for an occasion to vent it self, then the Adulterer does for the twilight;
pn31 vvz av-dc p-acp dt n1 pc-acp vvi pn31 n1, cs dt n1 vdz p-acp dt n1;
(35) sermon (DIV2)
888
Page 570
14939
layes hold of the least as of a great one; thinks nothing too high, nothing too low, which it can reach;
lays hold of the least as of a great one; thinks nothing too high, nothing too low, which it can reach;
n2 vvb pp-f dt ds c-acp pp-f dt j pi; vvz pix av j, pix av j, r-crq pn31 vmb vvi;
(35) sermon (DIV2)
888
Page 570
14940
is still in motion, because it moves not like those Artificiall bodies by art or outward force,
is still in motion, Because it moves not like those Artificial bodies by art or outward force,
vbz av p-acp n1, c-acp pn31 vvz xx av-j d j n2 p-acp n1 cc j n1,
(35) sermon (DIV2)
888
Page 570
14941
but by a principle of life, the spirit of love;
but by a principle of life, the Spirit of love;
cc-acp p-acp dt n1 pp-f n1, dt n1 pp-f n1;
(35) sermon (DIV2)
888
Page 570
14942
and so moves, not as a clock, which will stand still when the plummet is on the ground,
and so moves, not as a clock, which will stand still when the plummet is on the ground,
cc av vvz, xx p-acp dt n1, r-crq vmb vvi av c-crq dt n1 vbz p-acp dt n1,
(35) sermon (DIV2)
888
Page 570
14943
but its motion is Naturall, as that of the spheres, which are wheel'd about without cessation,
but its motion is Natural, as that of the spheres, which Are wheeled about without cessation,
cc-acp po31 n1 vbz j, c-acp d pp-f dt n2, r-crq vbr vvd a-acp p-acp n1,
(35) sermon (DIV2)
888
Page 570
14944
and return by those points by which they past;
and return by those points by which they passed;
cc vvi p-acp d n2 p-acp r-crq pns32 vvd;
(35) sermon (DIV2)
888
Page 570
14945
and indeed, may be said rather to rest then to move, because they move continually, and in the same place.
and indeed, may be said rather to rest then to move, Because they move continually, and in the same place.
cc av, vmb vbi vvn av-c pc-acp vvi av pc-acp vvi, c-acp pns32 vvb av-j, cc p-acp dt d n1.
(35) sermon (DIV2)
888
Page 571
14946
Misery is the point, the object of mercy, and at that it toucheth everlastingly: mercy and misery still go together and eye each other;
Misery is the point, the Object of mercy, and At that it touches everlastingly: mercy and misery still go together and eye each other;
n1 vbz dt n1, dt n1 pp-f n1, cc p-acp cst pn31 vvz av-j: n1 cc n1 av vvb av cc vvb d n-jn;
(35) sermon (DIV2)
888
Page 571
14947
the eye of misery looks up upon mercy, and the eye of mercy looks down upon misery;
the eye of misery looks up upon mercy, and the eye of mercy looks down upon misery;
dt n1 pp-f n1 vvz a-acp p-acp n1, cc dt n1 pp-f n1 vvz a-acp p-acp n1;
(35) sermon (DIV2)
888
Page 571
14948
they are the two cherubins, that have ever their faces one towards another, and they are both full and ready to drop and run down;
they Are the two Cherubim, that have ever their faces one towards Another, and they Are both full and ready to drop and run down;
pns32 vbr dt crd n2, cst vhb av po32 n2 pi p-acp n-jn, cc pns32 vbr av-d j cc j pc-acp vvi cc vvi a-acp;
(35) sermon (DIV2)
888
Page 571
14949
the eye of misery is ever open, and mercy hideth not her eye, Prov. 28.27.
the eye of misery is ever open, and mercy Hideth not her eye, Curae 28.27.
dt n1 pp-f n1 vbz av j, cc n1 vvz xx po31 n1, np1 crd.
(35) sermon (DIV2)
888
Page 571
14950
By this you may judge of your acts of liberality, and look upon them as those sacrifices with which God is pleased,
By this you may judge of your acts of liberality, and look upon them as those Sacrifices with which God is pleased,
p-acp d pn22 vmb vvi pp-f po22 n2 pp-f n1, cc vvb p-acp pno32 p-acp d n2 p-acp r-crq np1 vbz vvn,
(35) sermon (DIV2)
888
Page 571
14951
when you find something within you that enlargeth you, that opens your mouth and hand, that you cannot but speak and do;
when you find something within you that enlarges you, that Opens your Mouth and hand, that you cannot but speak and do;
c-crq pn22 vvb pi p-acp pn22 cst vvz pn22, cst vvz po22 n1 cc n1, cst pn22 vmbx cc-acp vvi cc vdb;
(35) sermon (DIV2)
888
Page 571
14952
when you find a heat within you that thaws and melts you, that you poure out your selves on your brethren;
when you find a heat within you that thaws and melts you, that you pour out your selves on your brothers;
c-crq pn22 vvb dt n1 p-acp pn22 cst vvz cc vvz pn22, cst pn22 vvb av po22 n2 p-acp po22 n2;
(35) sermon (DIV2)
888
Page 571
14953
then your works of mercy are of a sweet smelling savour, when love sets them on fire.
then your works of mercy Are of a sweet smelling savour, when love sets them on fire.
cs po22 n2 pp-f n1 vbr pp-f dt j j-vvg n1, c-crq n1 vvz pno32 p-acp n1.
(35) sermon (DIV2)
888
Page 571
14954
For secondly, being made Naturall unto us, it will be also constant, it will be fixt in the firmament of the soul,
For secondly, being made Natural unto us, it will be also constant, it will be fixed in the firmament of the soul,
p-acp ord, vbg vvn j p-acp pno12, pn31 vmb vbi av j, pn31 vmb vbi vvn p-acp dt n1 pp-f dt n1,
(35) sermon (DIV2)
889
Page 571
14955
and shine and derive its influence uncessantly, and equally, doing good unto all men, while it hath time, that is at all times.
and shine and derive its influence uncessantly, and equally, doing good unto all men, while it hath time, that is At all times.
cc vvi cc vvi po31 n1 av-j, cc av-jn, vdg j p-acp d n2, cs pn31 vhz n1, cst vbz p-acp d n2.
(35) sermon (DIV2)
889
Page 571
14956
When the heart dissents from it self (for love onely unites and makes it one,) when it is divisum cor, a divided heart, divided between God and the world;
When the heart dissents from it self (for love only unites and makes it one,) when it is Divisum cor, a divided heart, divided between God and the world;
c-crq dt n1 vvz p-acp pn31 n1 (c-acp n1 av-j vvz cc vvz pn31 pi,) q-crq pn31 vbz fw-la fw-la, dt j-vvn n1, vvn p-acp np1 cc dt n1;
(35) sermon (DIV2)
889
Page 571
14957
when it hath inconstant motions, and changeable counsells, when it joynes with the object, and leaps from the object;
when it hath inconstant motions, and changeable Counsels, when it joins with the Object, and leaps from the Object;
c-crq pn31 vhz j n2, cc j n2, c-crq pn31 vvz p-acp dt n1, cc vvz p-acp dt n1;
(35) sermon (DIV2)
889
Page 571
14958
willing to day and lothing to morrow;
willing to day and loathing to morrow;
vvg p-acp n1 cc vvg p-acp n1;
(35) sermon (DIV2)
889
Page 571
14959
this day cleaving to it, and even sick for love, (as Ammon was with Tamar ) and the next thrusting it out of doores;
this day cleaving to it, and even sick for love, (as Ammon was with Tamar) and the next thrusting it out of doors;
d n1 vvg p-acp pn31, cc av j p-acp n1, (c-acp np1 vbds p-acp np1) cc dt ord vvg pn31 av pp-f n2;
(35) sermon (DIV2)
889
Page 571
15020
nor can he that receives be so much affected as he that gives;
nor can he that receives be so much affected as he that gives;
ccx vmb pns31 cst vvz vbb av av-d vvn c-acp pns31 cst vvz;
(35) sermon (DIV2)
891
Page 573
14960
chusing without judgement, and then altering upon experience; In such a heart mercy cannot dwell;
choosing without judgement, and then altering upon experience; In such a heart mercy cannot dwell;
vvg p-acp n1, cc av vvg p-acp n1; p-acp d dt n1 n1 vmbx vvi;
(35) sermon (DIV2)
889
Page 571
14961
and from hence it is that we see men every day so unlike themselves, now giving, anon oppressing;
and from hence it is that we see men every day so unlike themselves, now giving, anon oppressing;
cc p-acp av pn31 vbz cst pns12 vvb n2 d n1 av av-j px32, av vvg, av vvg;
(35) sermon (DIV2)
889
Page 571
14962
now reaching out an Almes, and by and by threatning with the sword;
now reaching out an Alms, and by and by threatening with the sword;
av vvg av dt n2, cc p-acp cc p-acp vvg p-acp dt n1;
(35) sermon (DIV2)
889
Page 571
14963
now giving their brother the right hand of fellowship, and within a while with that hand plucking him by the throat;
now giving their brother the right hand of fellowship, and within a while with that hand plucking him by the throat;
av vvg po32 n1 dt j-jn n1 pp-f n1, cc p-acp dt n1 p-acp d n1 vvg pno31 p-acp dt n1;
(35) sermon (DIV2)
889
Page 571
14964
now pittying him that lyes in the dust, and anon crying out, So, So, Thus we would have it:
now pitying him that lies in the dust, and anon crying out, So, So, Thus we would have it:
av vvg pno31 cst vvz p-acp dt n1, cc av vvg av, av, av, av pns12 vmd vhi pn31:
(35) sermon (DIV2)
889
Page 571
14965
For indeed their pity and their rage, their mercy and their cruelty have the same originall, are raised upon the same ground, the love of themselves, and not of mercy;
For indeed their pity and their rage, their mercy and their cruelty have the same original, Are raised upon the same ground, the love of themselves, and not of mercy;
c-acp av po32 n1 cc po32 n1, po32 n1 cc po32 n1 vhb dt d n-jn, vbr vvn p-acp dt d n1, dt n1 pp-f px32, cc xx pp-f n1;
(35) sermon (DIV2)
889
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14966
and thus they do some acts of mercy, magno impetu, sed semel, with much earnestnesse and zeale,
and thus they do Some acts of mercy, magno impetu, sed semel, with much earnestness and zeal,
cc av pns32 vdb d n2 pp-f n1, fw-la fw-la, fw-la fw-la, p-acp d n1 cc n1,
(35) sermon (DIV2)
889
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14967
but not often, like some birds whose notes or rather noise we heare one part of the year,
but not often, like Some Birds whose notes or rather noise we hear one part of the year,
cc-acp xx av, av-j d n2 rg-crq n2 cc av-c vvi pns12 vvb crd n1 pp-f dt n1,
(35) sermon (DIV2)
889
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14968
and then they leave us, vanish out of sight and hearing, and as some say, sleep out the other.
and then they leave us, vanish out of sighed and hearing, and as Some say, sleep out the other.
cc av pns32 vvb pno12, vvb av pp-f n1 cc n-vvg, cc c-acp d vvb, vvb av dt n-jn.
(35) sermon (DIV2)
889
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14969
For even in the worst of men there be some seeds of goodnesse, which they receive as they are men, from whence arise those NONLATINALPHABET, those sudden but short and transitory inclinations, which are choked up,
For even in the worst of men there be Some seeds of Goodness, which they receive as they Are men, from whence arise those, those sudden but short and transitory inclinations, which Are choked up,
p-acp av p-acp dt js pp-f n2 pc-acp vbi d n2 pp-f n1, r-crq pns32 vvb c-acp pns32 vbr n2, p-acp c-crq vvi d, d j p-acp j cc j n2, r-crq vbr vvn a-acp,
(35) sermon (DIV2)
889
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14970
but not so dead in them, but that sometimes they shew themselves and shoot out, but as grasse doth upon the housetops, which withereth before it groweth up.
but not so dead in them, but that sometime they show themselves and shoot out, but as grass does upon the housetops, which withereth before it grows up.
cc-acp xx av j p-acp pno32, cc-acp cst av pns32 vvb px32 cc vvb av, cc-acp c-acp n1 vdz p-acp dt n2, r-crq vvz p-acp pn31 vvz a-acp.
(35) sermon (DIV2)
889
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14971
There is no Tyrant but may do one act of mercy; no oppressor but may give a cup of cold water.
There is no Tyrant but may do one act of mercy; no oppressor but may give a cup of cold water.
pc-acp vbz dx n1 cc-acp vmb vdi pi n1 pp-f n1; dx n1 cc-acp vmb vvi dt n1 pp-f j-jn vvi.
(35) sermon (DIV2)
889
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14972
In pessimis est aliquid optimi, there may be something of that which is good, even in the worst.In pessimis est Aliquid Optimi, there may be something of that which is good, even in the worst.
p-acp fw-la fw-la j fw-la, a-acp vmb vbi pi pp-f d r-crq vbz j, av p-acp dt js.
(35) sermon (DIV2)
889
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14973
Then mercy is in its full glory, when it acts upon a certain and well grounded determination;
Then mercy is in its full glory, when it acts upon a certain and well grounded determination;
av n1 vbz p-acp po31 j n1, c-crq pn31 vvz p-acp dt j cc av j-vvn n1;
(35) sermon (DIV2)
889
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14974
when we decree, as the Stoicks speak, and resolve so to do, when we have fixed this decree, and made it unalterable;
when we Decree, as the Stoics speak, and resolve so to do, when we have fixed this Decree, and made it unalterable;
c-crq pns12 vvb, c-acp dt njp2 vvb, cc vvb av pc-acp vdi, c-crq pns12 vhb vvn d n1, cc vvd pn31 j;
(35) sermon (DIV2)
889
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14975
when we are rooted and grounded in mercy, as Saint Paul speaks, Eph. 3.17.
when we Are rooted and grounded in mercy, as Saint Paul speaks, Ephesians 3.17.
c-crq pns12 vbr vvn cc vvn p-acp n1, c-acp n1 np1 vvz, np1 crd.
(35) sermon (DIV2)
889
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14976
Rooted as a tree deeply in it, and built as a house upon it, where the corner and chief stone is the love of mercy. Then we are as trees to shadow others,
Rooted as a tree deeply in it, and built as a house upon it, where the corner and chief stone is the love of mercy. Then we Are as trees to shadow Others,
vvn p-acp dt n1 av-jn p-acp pn31, cc vvn p-acp dt n1 p-acp pn31, c-crq dt n1 cc j-jn n1 vbz dt n1 pp-f n1. av pns12 vbr p-acp n2 pc-acp vvi n2-jn,
(35) sermon (DIV2)
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14977
and as an house to shelter them;
and as an house to shelter them;
cc p-acp dt n1 pc-acp vvi pno32;
(35) sermon (DIV2)
889
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14978
otherwise our mercy will be but as a gourd, as Jonahs gourd, and will grow and come up and perish in a night.
otherwise our mercy will be but as a gourd, as Jonahs gourd, and will grow and come up and perish in a night.
av po12 n1 vmb vbi cc-acp c-acp dt n1, c-acp np1 n1, cc vmb vvi cc vvb a-acp cc vvi p-acp dt n1.
(35) sermon (DIV2)
889
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14979
Thirdly, If we love mercy, it will be sincere and reall;
Thirdly, If we love mercy, it will be sincere and real;
ord, cs pns12 vvb n1, pn31 vmb vbi j cc j;
(35) sermon (DIV2)
890
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14980
for sincerity is the proper issue and child of love, and makes the wounds of a friend better then the kisses of an enemy;
for sincerity is the proper issue and child of love, and makes the wounds of a friend better then the Kisses of an enemy;
p-acp n1 vbz dt j n1 cc n1 pp-f n1, cc vvz dt n2 pp-f dt n1 av-jc cs dt n2 pp-f dt n1;
(35) sermon (DIV2)
890
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14981
makes a dish of herbs a more sumptuous Feast then a stalled oxe; makes a mite, a good wish, a good word an Almes.
makes a dish of herbs a more sumptuous Feast then a stalled ox; makes a mite, a good wish, a good word an Alms.
vvz dt n1 pp-f n2 dt av-dc j n1 av dt vvd n1; vvz dt n1, dt j n1, dt j n1 dt n2.
(35) sermon (DIV2)
890
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14982
What's the mercy of the parasite? he feeds by it. What's the mercy of the Ambitious? a stirrop to get up by.
What's the mercy of the parasite? he feeds by it. What's the mercy of the Ambitious? a stirrup to get up by.
q-crq|vbz dt n1 pp-f dt n1? pns31 vvz p-acp pn31. q-crq|vbz dt n1 pp-f dt j? dt n1 pc-acp vvi a-acp p-acp.
(35) sermon (DIV2)
890
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14983
What's the mercy of the Covetous? a piece of art, a warrantable cheat.
What's the mercy of the Covetous? a piece of art, a warrantable cheat.
q-crq|vbz dt n1 pp-f dt j? dt n1 pp-f n1, dt j n1.
(35) sermon (DIV2)
890
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14984
What was that seeming mercy of Peter? It was an offence, for which Christ called him an enemy.
What was that seeming mercy of Peter? It was an offence, for which christ called him an enemy.
q-crq vbds d j-vvg n1 pp-f np1? pn31 vbds dt n1, p-acp r-crq np1 vvd pno31 dt n1.
(35) sermon (DIV2)
890
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14985
What's the mercy of those, who through Covetousnesse, with feigned words make a prey of mens soules? 2 Pet. 2.3. I will not tell you, because I cannot give it a name bad enough.
What's the mercy of those, who through Covetousness, with feigned words make a prey of men's Souls? 2 Pet. 2.3. I will not tell you, Because I cannot give it a name bad enough.
q-crq|vbz dt n1 pp-f d, r-crq p-acp n1, p-acp j-vvn n2 vvi dt n1 pp-f ng2 n2? crd np1 crd. pns11 vmb xx vvi pn22, c-acp pns11 vmbx vvi pn31 dt n1 j av-d.
(35) sermon (DIV2)
890
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14986
There may be mercy in a supply, but that supply may be a snare. There may be mercy in counsel, but that counsel may betray me.
There may be mercy in a supply, but that supply may be a snare. There may be mercy in counsel, but that counsel may betray me.
pc-acp vmb vbi n1 p-acp dt n1, cc-acp cst n1 vmb vbi dt n1. pc-acp vmb vbi n1 p-acp n1, cc-acp cst n1 vmb vvi pno11.
(35) sermon (DIV2)
890
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14987
There is mercy in comfort, but we know, there be miserable comforters. True mercy must be like our faith, NONLATINALPHABET, 1 Tim. 1.5.
There is mercy in Comfort, but we know, there be miserable Comforters. True mercy must be like our faith,, 1 Tim. 1.5.
pc-acp vbz n1 p-acp n1, cc-acp pns12 vvb, pc-acp vbi j n2. j n1 vmb vbi av-j po12 n1,, crd np1 crd.
(35) sermon (DIV2)
890
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14988
unfeigned, and then it runs must pure and cleare without taint or trouble, when love opens the fountain,
unfeigned, and then it runs must pure and clear without taint or trouble, when love Opens the fountain,
j, cc av pn31 vvz vmb j cc j p-acp n1 cc vvi, c-crq n1 vvz dt n1,
(35) sermon (DIV2)
890
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14989
or rather is the fountain from whence it flows;
or rather is the fountain from whence it flows;
cc av-c vbz dt n1 p-acp c-crq pn31 vvz;
(35) sermon (DIV2)
890
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14990
when the love of Christ hath begot in us the love of our brethren, and we shew mercy to them, not for those arguments which we make our selves,
when the love of christ hath begotten in us the love of our brothers, and we show mercy to them, not for those Arguments which we make our selves,
c-crq dt n1 pp-f np1 vhz vvn p-acp pno12 dt n1 pp-f po12 n2, cc pns12 vvb n1 p-acp pno32, xx p-acp d n2 r-crq pns12 vvb po12 n2,
(35) sermon (DIV2)
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14991
or those perswasions which may be the oratory of the flesh and the world;
or those persuasions which may be the oratory of the Flesh and the world;
cc d n2 r-crq vmb vbi dt n1 pp-f dt n1 cc dt n1;
(35) sermon (DIV2)
890
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14992
but for Christs sake, and for the love of mercy, whose rationall and demonstrative eloquence we should most obey:
but for Christ sake, and for the love of mercy, whose rational and demonstrative eloquence we should most obey:
cc-acp p-acp npg1 n1, cc p-acp dt n1 pp-f n1, rg-crq j cc j n1 pns12 vmd av-ds vvi:
(35) sermon (DIV2)
890
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14993
otherwise it will begin fairely, and end in blood; It will drop teares, and then hailstones;
otherwise it will begin fairly, and end in blood; It will drop tears, and then hailstones;
av pn31 vmb vvi av-j, cc vvi p-acp n1; pn31 vmb vvi n2, cc av n2;
(35) sermon (DIV2)
890
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14994
it will be a but preface of clemency, a mild prologue to lead in a tragedy;
it will be a but preface of clemency, a mild prologue to led in a tragedy;
pn31 vmb vbi dt p-acp n1 pp-f n1, dt j n1 pc-acp vvi p-acp dt n1;
(35) sermon (DIV2)
890
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14995
an echo out of a sepulchre of rotten bones, and as musick at the gates of hell:
an echo out of a Sepulchre of rotten bones, and as music At the gates of hell:
dt n1 av pp-f dt n1 pp-f j-vvn n2, cc p-acp n1 p-acp dt n2 pp-f n1:
(35) sermon (DIV2)
890
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14996
It will be mercy, but not like unto Christ, in whom there was found no guile, but like unto Marcions Christ, all in appearance;
It will be mercy, but not like unto christ, in whom there was found no guile, but like unto Martions christ, all in appearance;
pn31 vmb vbi n1, cc-acp xx av-j p-acp np1, p-acp ro-crq a-acp vbds vvn dx n1, p-acp j p-acp n2 np1, d p-acp n1;
(35) sermon (DIV2)
890
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14997
mercy with a trumpet in one hand, and a sword in the other; mercy which shall lessen your burthen, to lay on more;
mercy with a trumpet in one hand, and a sword in the other; mercy which shall lessen your burden, to lay on more;
n1 p-acp dt n1 p-acp crd n1, cc dt n1 p-acp dt j-jn; n1 r-crq vmb vvi po22 n1, pc-acp vvi a-acp av-dc;
(35) sermon (DIV2)
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14998
shall speak of ease, and then add to the misery of the oppressed. For that which is not sincere is not lasting.
shall speak of ease, and then add to the misery of the oppressed. For that which is not sincere is not lasting.
vmb vvi pp-f n1, cc av vvb p-acp dt n1 pp-f dt j-vvn. p-acp d r-crq vbz xx j vbz xx j.
(35) sermon (DIV2)
890
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14999
It may begin to shine, but it will end in a storme: A true face is ever the same, but a vizor will soon fall off.
It may begin to shine, but it will end in a storm: A true face is ever the same, but a vizor will soon fallen off.
pn31 vmb vvi pc-acp vvi, cc-acp pn31 vmb vvi p-acp dt n1: dt j n1 vbz av dt d, cc-acp dt n1 vmb av vvi a-acp.
(35) sermon (DIV2)
890
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15000
In a word, if it be not sincere, it is not mercy, and sincere it will not, it cannot be, if we love it not. Last of all;
In a word, if it be not sincere, it is not mercy, and sincere it will not, it cannot be, if we love it not. Last of all;
p-acp dt n1, cs pn31 vbb xx j, pn31 vbz xx n1, cc j pn31 vmb xx, pn31 vmbx vbi, cs pns12 vvb pn31 xx. ord pp-f d;
(35) sermon (DIV2)
890
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15001
If we love mercy we shall take delight in it, for joy is but a resultancie from love;
If we love mercy we shall take delight in it, for joy is but a resultancy from love;
cs pns12 vvb n1 pns12 vmb vvi n1 p-acp pn31, p-acp n1 vbz p-acp dt n1 p-acp n1;
(35) sermon (DIV2)
891
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15002
that which we love is also the joy of our heart. Behold my servant whom I have chosen, saith God of Christ, Es. 42.1. and then it follows, In whom my soule delights.
that which we love is also the joy of our heart. Behold my servant whom I have chosen, Says God of christ, Es. 42.1. and then it follows, In whom my soul delights.
cst r-crq pns12 vvb vbz av dt n1 pp-f po12 n1. vvb po11 n1 ro-crq pns11 vhb vvn, vvz np1 pp-f np1, np1 crd. cc av pn31 vvz, p-acp ro-crq po11 n1 vvz.
(35) sermon (DIV2)
891
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15003
I have loved thee, saith God, of Israel, and his love thus bespeaks them, as a bridegroome rejoyceth over his bride,
I have loved thee, Says God, of Israel, and his love thus bespeaks them, as a bridegroom Rejoiceth over his bride,
pns11 vhb vvn pno21, vvz np1, pp-f np1, cc po31 n1 av vvz pno32, p-acp dt n1 vvz p-acp po31 n1,
(35) sermon (DIV2)
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so shall thy God rejoyce over thee, Is. 62.5. The bridegroome is sick of love in the book of Canticles, his heart is ravish'd,so shall thy God rejoice over thee, Is. 62.5. The bridegroom is sick of love in the book of Canticles, his heart is ravished,
av vmb po21 n1 vvi p-acp pno21, np1 crd. dt n1 vbz j pp-f n1 p-acp dt n1 pp-f n2, po31 n1 vbz vvn,
(35) sermon (DIV2)
891
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15005
and then the floodgates are laid open, and the streame is joy.
and then the floodgates Are laid open, and the stream is joy.
cc av dt n2 vbr vvn j, cc dt n1 vbz n1.
(35) sermon (DIV2)
891
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15006
How faire is my love? how much better is thy love then wine, and the smell of thy oyntments then all spices? Davids heart was knit unto Jonathan, and then, very pleasant hast thou been unto me, 2 Sam. 1.26.How fair is my love? how much better is thy love then wine, and the smell of thy ointments then all spices? Davids heart was knit unto Johnathan, and then, very pleasant hast thou been unto me, 2 Sam. 1.26.
c-crq j vbz po11 n1? c-crq d jc vbz po21 n1 av n1, cc dt n1 pp-f po21 n2 av d n2? np1 n1 vbds vvn p-acp np1, cc av, av j vh2 pns21 vbn p-acp pno11, crd np1 crd.
(35) sermon (DIV2)
891
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15007
Abraham loved hospitality, and therefore he is said to sit in his tent doore, in the heat of the day, to invite men in,Abraham loved hospitality, and Therefore he is said to fit in his tent door, in the heat of the day, to invite men in,
np1 vvd n1, cc av pns31 vbz vvn pc-acp vvi p-acp po31 n1 n1, p-acp dt n1 pp-f dt n1, pc-acp vvi n2 p-acp,
(35) sermon (DIV2)
891
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15008
as if every stranger had been an Angel.
as if every stranger had been an Angel.
c-acp cs d n1 vhd vbn dt n1.
(35) sermon (DIV2)
891
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15009
If love be as the sunne, Joy and delight are the Beames which streame forth from it;
If love be as the sun, Joy and delight Are the Beams which stream forth from it;
cs n1 vbb p-acp dt n1, n1 cc n1 vbr dt n2 r-crq n1 av p-acp pn31;
(35) sermon (DIV2)
891
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15010
If Love be as the Voice, Joy is the Echo, for Joy is but Love in the reflection;
If Love be as the Voice, Joy is the Echo, for Joy is but Love in the reflection;
cs n1 vbb p-acp dt n1, n1 vbz dt n1, p-acp n1 vbz p-acp n1 p-acp dt n1;
(35) sermon (DIV2)
891
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15011
If Love fill the heart, it will heave, and work it self out, and break forth in joy.
If Love fill the heart, it will heave, and work it self out, and break forth in joy.
cs n1 vvb dt n1, pn31 vmb vvi, cc vvi pn31 n1 av, cc vvi av p-acp n1.
(35) sermon (DIV2)
891
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15012
By our joy we may see the figure, and shape, and constitution of our souls;
By our joy we may see the figure, and shape, and constitution of our Souls;
p-acp po12 n1 pns12 vmb vvi dt n1, cc n1, cc n1 pp-f po12 n2;
(35) sermon (DIV2)
891
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15013
for Love is operative, working and raising up something in the soul, and with it that delight which is born with it, and alwaies waits upon it.
for Love is operative, working and raising up something in the soul, and with it that delight which is born with it, and always waits upon it.
p-acp n1 vbz j-jn, vvg cc vvg p-acp pi p-acp dt n1, cc p-acp pn31 d n1 r-crq vbz vvn p-acp pn31, cc av vvz p-acp pn31.
(35) sermon (DIV2)
891
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15014
If it be darke and scarce observable, our Joy interprets it; Joy is open and talkative;
If it be dark and scarce observable, our Joy interprets it; Joy is open and talkative;
cs pn31 vbb j cc av-j j, po12 n1 vvz pn31; n1 vbz j cc j;
(35) sermon (DIV2)
891
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15015
In the wanton 'tis a frolick; in the Revenger it is a Boast; in the Drunkard it is a Ballad;
In the wanton it's a frolic; in the Revenger it is a Boast; in the Drunkard it is a Ballad;
p-acp dt j-jn pn31|vbz dt j-jn; p-acp dt n1 pn31 vbz dt n1; p-acp dt n1 pn31 vbz dt n1;
(35) sermon (DIV2)
891
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15016
in the Rich it is Pride; in the Ambitious it is a Triumph; but in the Mercifull it is Heaven.
in the Rich it is Pride; in the Ambitious it is a Triumph; but in the Merciful it is Heaven.
p-acp dt j pn31 vbz n1; p-acp dt j pn31 vbz dt n1; cc-acp p-acp dt j pn31 vbz n1.
(35) sermon (DIV2)
891
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15017
What a well-drawn picture is to an Apelles, what a faire character is to a Scribe, what a heap of gold is to the Miser, that and much more are the works of Mercy to them that love it;
What a well-drawn picture is to an Apelles, what a fair character is to a Scribe, what a heap of gold is to the Miser, that and much more Are the works of Mercy to them that love it;
q-crq dt j n1 vbz p-acp dt np1, r-crq dt j n1 vbz p-acp dt vvi, r-crq dt n1 pp-f n1 vbz p-acp dt n1, d cc av-d dc vbr dt n2 pp-f n1 p-acp pno32 cst vvb pn31;
(35) sermon (DIV2)
891
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15018
onely here the joy is of a purer flame, and burns brighter; that is grosse and earthy, this is Seraphicall.
only Here the joy is of a Purer flame, and burns Brighter; that is gross and earthy, this is Seraphical.
av-j av dt n1 vbz pp-f dt jc n1, cc vvz jc; cst vbz j cc j, d vbz j.
(35) sermon (DIV2)
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15019
When you reach forth your hand to give a peny, tell me, what doe you feele in your heart? when you give good counsel, doe you not heare a pleasing echo return back upon you? when you have lifted up the poore out of the dust, doe you not feele an elevation and ascension in your mind? when you clothe the naked, are not you even then super vestiti, clothed upon with joy? Beleeve it, you cannot give that relief to the miserable, which Mercy works in the soul,
When you reach forth your hand to give a penny, tell me, what do you feel in your heart? when you give good counsel, do you not hear a pleasing echo return back upon you? when you have lifted up the poor out of the dust, do you not feel an elevation and Ascension in your mind? when you cloth the naked, Are not you even then super vestiti, clothed upon with joy? Believe it, you cannot give that relief to the miserable, which Mercy works in the soul,
c-crq pn22 vvb av po22 n1 pc-acp vvi dt n1, vvb pno11, q-crq vdb pn22 vvi p-acp po22 n1? c-crq pn22 vvb j n1, vdb pn22 xx vvi dt j-vvg n1 vvi av p-acp pn22? c-crq pn22 vhb vvn a-acp dt j av pp-f dt n1, vdb pn22 xx vvi dt n1 cc n1 p-acp po22 n1? c-crq pn22 vvb dt j, vbr xx pn22 av av fw-fr fw-la, vvn p-acp p-acp n1? vvb pn31, pn22 vmbx vvi d n1 p-acp dt j, r-crq n1 vvz p-acp dt n1,
(35) sermon (DIV2)
891
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15021
For when he gives, he gives indeed his money, but hath bestowed the greatest Almes upon himself;
For when he gives, he gives indeed his money, but hath bestowed the greatest Alms upon himself;
c-acp c-crq pns31 vvz, pns31 vvz av po31 n1, cc-acp vhz vvn dt js n2 p-acp px31;
(35) sermon (DIV2)
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15022
the poore man rejoyceth, as a hungry man that's fed, as a naked man that's clothed,
the poor man Rejoiceth, as a hungry man that's fed, as a naked man that's clothed,
dt j n1 vvz, c-acp dt j n1 cst|vbz vvn, c-acp dt j n1 cst|vbz vvn,
(35) sermon (DIV2)
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15023
as one that sits in darknesse doth at the breaking in of light; but the mercifull man hath triumphs and Jubilees within him.
as one that sits in darkness does At the breaking in of Light; but the merciful man hath Triumphos and Jubilees within him.
c-acp pi cst vvz p-acp n1 vdz p-acp dt n-vvg p-acp pp-f n1; cc-acp dt j n1 vhz n2 cc n2 p-acp pno31.
(35) sermon (DIV2)
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15024
In a word, to love Mercy is to be in Heaven, every man according as he purposeth in his heart, let him give not grudgingly, or of necessity,
In a word, to love Mercy is to be in Heaven, every man according as he Purposes in his heart, let him give not grudgingly, or of necessity,
p-acp dt n1, pc-acp vvi n1 vbz pc-acp vbi p-acp n1, d n1 vvg c-acp pns31 vvz p-acp po31 n1, vvb pno31 vvi xx av-vvg, cc pp-f n1,
(35) sermon (DIV2)
891
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15025
for God loveth a cheerfull giver; for God loves a cheerful giver;
c-acp np1 vvz dt j n1;
(35) sermon (DIV2)
891
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15026
such a mercy is Gods Almoner here on earth, and he loves and blesseth it, follows it with his providence,
such a mercy is God's Almoner Here on earth, and he loves and Blesses it, follows it with his providence,
d dt n1 vbz ng1 n1 av p-acp n1, cc pns31 vvz cc vvz pn31, vvz pn31 p-acp po31 n1,
(35) sermon (DIV2)
891
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15027
and his infinite Mercy shall crown it.
and his infinite Mercy shall crown it.
cc po31 j n1 vmb vvi pn31.
(35) sermon (DIV2)
891
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15028
That gift which the Love of Mercy offereth up, is onely fit to be laid up in the Treasury of the Almighty.
That gift which the Love of Mercy Offereth up, is only fit to be laid up in the Treasury of the Almighty.
cst n1 r-crq dt n1 pp-f n1 vvz a-acp, vbz av-j j pc-acp vbi vvn a-acp p-acp dt n1 pp-f dt j-jn.
(35) sermon (DIV2)
891
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15029
And now I have set before you Mercy in its full beauty, in all its glory;
And now I have Set before you Mercy in its full beauty, in all its glory;
cc av pns11 vhb vvn p-acp pn22 n1 p-acp po31 j n1, p-acp d po31 n1;
(35) sermon (DIV2)
892
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15030
you have seen her spreading her raies: you have seen her spreading her rays:
pn22 vhb vvn pno31 vvg po31 n2:
(35) sermon (DIV2)
892
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15031
I might shew you her building of Hospitalls, visiting the sick, giving eyes to the blind, raising of Temples, pittying the stones, breathing forth Oracles, making the ignorant wise, the sorrowfull merry, leading the wandring man into his way;
I might show you her building of Hospitals, visiting the sick, giving eyes to the blind, raising of Temples, pitying the stones, breathing forth Oracles, making the ignorant wise, the sorrowful merry, leading the wandering man into his Way;
pns11 vmd vvi pn22 po31 n1 pp-f n2, vvg dt j, vvg n2 p-acp dt j, vvg pp-f n2, vvg dt n2, vvg av n2, vvg dt j n1, dt j j, vvg dt j-vvg n1 p-acp po31 n1;
(35) sermon (DIV2)
892
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15032
I might have shewed you her sealing of Pardons (but we could not shew you all) these are the miracles of Mercy,
I might have showed you her sealing of Pardons (but we could not show you all) these Are the Miracles of Mercy,
pns11 vmd vhi vvn pn22 pno31 vvg pp-f n2 (c-acp pns12 vmd xx vvi pn22 d) d vbr dt n2 pp-f n1,
(35) sermon (DIV2)
892
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15033
and they are wrought by the power of Christ in us, and by us, but by his power;
and they Are wrought by the power of christ in us, and by us, but by his power;
cc pns32 vbr vvn p-acp dt n1 pp-f np1 p-acp pno12, cc p-acp pno12, cc-acp p-acp po31 n1;
(35) sermon (DIV2)
892
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15034
the fairest spectacle in the world. Let us then look upon it, and love it:
the Fairest spectacle in the world. Let us then look upon it, and love it:
dt js n1 p-acp dt n1. vvb pno12 av vvi p-acp pn31, cc vvb pn31:
(35) sermon (DIV2)
892
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15035
what is mercy when you need it? is it not as the opening of the heavens unto you? and shall it then bea punishment and hell unto you,
what is mercy when you need it? is it not as the opening of the heavens unto you? and shall it then bea punishment and hell unto you,
q-crq vbz n1 c-crq pn22 vvb pn31? vbz pn31 xx p-acp dt n-vvg pp-f dt n2 p-acp pn22? cc vmb pn31 av fw-mi n1 cc n1 p-acp pn22,
(35) sermon (DIV2)
892
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15036
when your afflicted brethren call for it? Is it so glorious abroad, and shall it be of so foul an aspect,
when your afflicted brothers call for it? Is it so glorious abroad, and shall it be of so foul an aspect,
c-crq po22 j-vvn n2 vvb p-acp pn31? vbz pn31 av j av, cc vmb pn31 vbb pp-f av j dt n1,
(35) sermon (DIV2)
892
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15037
as not to be thought worthy of entertainment at home? shall it be a Jewel in every Cabinet but your own hearts? Behold,
as not to be Thought worthy of entertainment At home? shall it be a Jewel in every Cabinet but your own hearts? Behold,
c-acp xx pc-acp vbi vvn j pp-f n1 p-acp n1-an? vmb pn31 vbi dt n1 p-acp d n1 p-acp po22 d n2? vvb,
(35) sermon (DIV2)
892
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15038
and lift up your eyes, and you shall see objects enough for your Mercy to shine on;
and lift up your eyes, and you shall see objects enough for your Mercy to shine on;
cc vvd a-acp po22 n2, cc pn22 vmb vvi n2 av-d p-acp po22 n1 pc-acp vvi a-acp;
(35) sermon (DIV2)
892
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15039
If ever one depth called upon another, the depth of calamity for the depth of our compassion;
If ever one depth called upon Another, the depth of calamity for the depth of our compassion;
cs av crd n1 vvn p-acp j-jn, dt n1 pp-f n1 p-acp dt n1 pp-f po12 n1;
(35) sermon (DIV2)
892
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15040
if ever our bowells should move and sound, now, now is the time.
if ever our bowels should move and found, now, now is the time.
cs av po12 n2 vmd vvi cc vvi, av, av vbz dt n1.
(35) sermon (DIV2)
892
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15041
I remember, that Chrysologus observes, that God did on purpose lay Lazarus at the rich mans Gate, quasi pietatis conflatorium, as a forge to melt his stony heart.
I Remember, that Chrysologus observes, that God did on purpose lay Lazarus At the rich men Gate, quasi pietatis conflatorium, as a forge to melt his stony heart.
pns11 vvb, cst np1 vvz, cst np1 vdd p-acp n1 vvd np1 p-acp dt j ng1 n1, fw-la fw-la fw-la, p-acp dt n1 pc-acp vvi po31 j n1.
(35) sermon (DIV2)
892
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15042
Lazarus had as many mouthes to speak, and move him to compassion, as he had ulcers and wounds;Lazarus had as many mouths to speak, and move him to compassion, as he had ulcers and wounds;
np1 vhd p-acp d n2 pc-acp vvi, cc vvi pno31 p-acp n1, c-acp pns31 vhd n2 cc n2;
(35) sermon (DIV2)
892
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15043
and how many such forges hath God set before us? how many mouthes to beseech us? how many wounds wide open which speak loud for our pity? how many fires to melt us? shall I shew you an ulcerous Lazar? They are obvious to our eye, we shall have them alwaies with us, saith our Saviour,
and how many such forges hath God Set before us? how many mouths to beseech us? how many wounds wide open which speak loud for our pity? how many fires to melt us? shall I show you an ulcerous Lazar? They Are obvious to our eye, we shall have them always with us, Says our Saviour,
cc c-crq d d n2 vhz np1 vvn p-acp pno12? q-crq d n2 pc-acp vvi pno12? q-crq d n2 av-j vvi r-crq vvb av-j p-acp po12 n1? c-crq d n2 pc-acp vvi pno12? vmb pns11 vvi pn22 dt j np1? pns32 vbr j p-acp po12 n1, pns12 vmb vhi pno32 av p-acp pno12, vvz po12 n1,
(35) sermon (DIV2)
892
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15044
and we have them almost in every place:
and we have them almost in every place:
cc pns12 vhb pno32 av p-acp d n1:
(35) sermon (DIV2)
892
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15045
Shall I shew you men Stript and wounded, and left half dead? that may be seen in our lives,
Shall I show you men Stripped and wounded, and left half dead? that may be seen in our lives,
vmb pns11 vvi pn22 n2 vvn cc vvn, cc vvd j-jn j? cst vmb vbi vvn p-acp po12 n2,
(35) sermon (DIV2)
892
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15046
as well as in the high waies between Jericho and Jerusalem. Shall I shew you the teares drilling down the cheeks of the orphans and widdows? shall I call you to heare the cry of the hire kept back by fraud or violence? for that cryes to you for compassion,
as well as in the high ways between Jericho and Jerusalem. Shall I show you the tears drilling down the cheeks of the orphans and Widows? shall I call you to hear the cry of the hire kept back by fraud or violence? for that cries to you for compassion,
c-acp av c-acp p-acp dt j n2 p-acp np1 cc np1. vmb pns11 vvi pn22 dt n2 vvg a-acp dt n2 pp-f dt n2 cc n2? vmb pns11 vvi pn22 pc-acp vvi dt n1 pp-f dt n1 vvd av p-acp n1 cc n1? p-acp d n2 p-acp pn22 p-acp n1,
(35) sermon (DIV2)
892
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15047
as oppression doth to God for vengeance; and it is a kind of oppression to deny it them.
as oppression does to God for vengeance; and it is a kind of oppression to deny it them.
c-acp n1 vdz p-acp np1 p-acp n1; cc pn31 vbz dt n1 pp-f n1 pc-acp vvi pn31 pno32.
(35) sermon (DIV2)
892
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15048
Have you no compassion all ye that passe by, and every day behold such sad spectacles as these? shall I shew you Christ put again to open shame, whipt,Have you no compassion all you that pass by, and every day behold such sad spectacles as these? shall I show you christ put again to open shame, whipped,
vhb pn22 dx n1 av-d pn22 cst vvb p-acp, cc d n1 vvi d j n2 c-acp d? vmb pns11 vvi pn22 np1 vvd av p-acp j n1, vvd,
(35) sermon (DIV2)
892
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15049
and scorned, and crucified, and that which cannot be done to him in his person, laid upon his Church? shall I shew you him now upon the crosse,
and scorned, and Crucified, and that which cannot be done to him in his person, laid upon his Church? shall I show you him now upon the cross,
cc vvd, cc vvd, cc cst r-crq vmbx vbb vdn p-acp pno31 p-acp po31 n1, vvn p-acp po31 n1? vmb pns11 vvi pn22 pno31 av p-acp dt n1,
(35) sermon (DIV2)
892
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15050
and have you no regard all you that passe by? shall I shew you the Church miserably torn in pieces? shall I shew you Religion? I would I could shew you such a sight,
and have you no regard all you that pass by? shall I show you the Church miserably torn in Pieces? shall I show you Religion? I would I could show you such a sighed,
cc vhb pn22 dx vvb d pn22 cst vvb p-acp? vmb pns11 vvi pn22 dt n1 av-j vvn p-acp n2? vmb pns11 vvi pn22 n1? pns11 vmd pns11 vmd vvi pn22 d dt n1,
(35) sermon (DIV2)
892
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15051
for scarce so much as her forme is left;
for scarce so much as her Form is left;
c-acp av-j av av-d c-acp po31 n1 vbz vvn;
(35) sermon (DIV2)
892
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15052
what can I shew, or what can move us, when neither our own misery, nor the common misery,
what can I show, or what can move us, when neither our own misery, nor the Common misery,
q-crq vmb pns11 vvi, cc q-crq vmb vvi pno12, c-crq d po12 d n1, ccx dt j n1,
(35) sermon (DIV2)
892
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15053
nor sinne, nor death, nor hell it self will move us? If we were either good Men,
nor sin, nor death, nor hell it self will move us? If we were either good Men,
ccx n1, ccx n1, ccx n1 pn31 n1 vmb vvi pno12? cs pns12 vbdr av-d j n2,
(35) sermon (DIV2)
892
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15054
or good Citizens, or good Christians, our hearts would melt and gush forth at our eyes in Rivers of water;
or good Citizens, or good Christians, our hearts would melt and gush forth At our eyes in rivers of water;
cc j n2, cc j np1, po12 n2 vmd vvi cc vvi av p-acp po12 n2 p-acp n2 pp-f n1;
(35) sermon (DIV2)
892
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15055
If we were truly affected with peace, we should be troubled at war; If we did love the City, we should mourn over it;
If we were truly affected with peace, we should be troubled At war; If we did love the city, we should mourn over it;
cs pns12 vbdr av-j vvn p-acp n1, pns12 vmd vbi vvn p-acp n1; cs pns12 vdd vvi dt n1, pns12 vmd vvi p-acp pn31;
(35) sermon (DIV2)
892
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15056
if we did delight in the prosperity of Israel, her affliction would wound us; if Religion were our care, her decay would be our sorrow;
if we did delight in the Prosperity of Israel, her affliction would wound us; if Religion were our care, her decay would be our sorrow;
cs pns12 vdd vvi p-acp dt n1 pp-f np1, po31 n1 vmd vvi pno12; cs n1 vbdr po12 n1, po31 n1 vmd vbi po12 n1;
(35) sermon (DIV2)
892
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15057
for that which we love and delight in must needs leave a mournfull heart behind it, when it withdraws it self.
for that which we love and delight in must needs leave a mournful heart behind it, when it withdraws it self.
p-acp d r-crq pns12 vvb cc vvi p-acp vmb av vvi dt j n1 p-acp pn31, c-crq pn31 vvz pn31 n1.
(35) sermon (DIV2)
892
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15058
But private interest makes us regardlesse of the common, and we do not pity Religion because we do not pitty our own soules,
But private Interest makes us regardless of the Common, and we do not pity Religion Because we do not pity our own Souls,
p-acp j n1 vvz pno12 av pp-f dt j, cc pns12 vdb xx vvi n1 c-acp pns12 vdb xx vvi po12 d n2,
(35) sermon (DIV2)
892
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15059
but drink deep of the pleasures of this world;
but drink deep of the pleasures of this world;
cc-acp vvb av-jn pp-f dt n2 pp-f d n1;
(35) sermon (DIV2)
892
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15060
enlarge our Territories, fill our barnes, make haste to be rich, when our soul is ready to be taken from us,
enlarge our Territories, fill our Barns, make haste to be rich, when our soul is ready to be taken from us,
vvb po12 n2, vvb po12 n2, vvb n1 pc-acp vbi j, c-crq po12 n1 vbz j pc-acp vbi vvn p-acp pno12,
(35) sermon (DIV2)
892
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15061
and nothing but a rotten mouldring wall, a body of flesh which will soon fall to the ground, between us and hell.
and nothing but a rotten mouldering wall, a body of Flesh which will soon fallen to the ground, between us and hell.
cc pix p-acp dt j-vvn j-vvg n1, dt n1 pp-f n1 r-crq vmb av vvi p-acp dt n1, p-acp pno12 cc n1.
(35) sermon (DIV2)
892
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15063
it had been enough but to have shewn you Mercy, for she is a cloud of witnesses, a cloud of Arguments for her self;
it had been enough but to have shown you Mercy, for she is a cloud of Witnesses, a cloud of Arguments for her self;
pn31 vhd vbn av-d p-acp pc-acp vhi vvn pn22 n1, c-acp pns31 vbz dt n1 pp-f n2, dt n1 pp-f n2 p-acp po31 n1;
(35) sermon (DIV2)
893
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15064
and if we would but look upon her as we should, there need no other Orator.
and if we would but look upon her as we should, there need no other Orator.
cc cs pns12 vmd cc-acp vvi p-acp pno31 c-acp pns12 vmd, pc-acp vvi dx j-jn n1.
(35) sermon (DIV2)
893
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15065
I beseech you look into your Lease, look into your Covenant, that Conveyance by which blisse and immortality are made over to you,
I beseech you look into your Lease, look into your Covenant, that Conveyance by which bliss and immortality Are made over to you,
pns11 vvb pn22 vvb p-acp po22 n1, vvb p-acp po22 n1, cst n1 p-acp r-crq n1 cc n1 vbr vvn a-acp p-acp pn22,
(35) sermon (DIV2)
893
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15066
and you shall find that you hold all by this;
and you shall find that you hold all by this;
cc pn22 vmb vvi cst pn22 vvb d p-acp d;
(35) sermon (DIV2)
893
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15067
you hold it from the King of Kings, and your quit-rent, your acknowledgement for his great Mercy, is your Mercy to others;
you hold it from the King of Kings, and your quitrent, your acknowledgement for his great Mercy, is your Mercy to Others;
pn22 vvb pn31 p-acp dt n1 pp-f n2, cc po22 j, po22 n1 p-acp po31 j n1, vbz po22 n1 p-acp n2-jn;
(35) sermon (DIV2)
893
Page 575
15068
pay it down, or you have made a forfeiture of all;
pay it down, or you have made a forfeiture of all;
vvb pn31 a-acp, cc pn22 vhb vvn dt n1 pp-f d;
(35) sermon (DIV2)
893
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15069
if you be Mercilesse, all that labour (as 'tis called) of charity is lost;
if you be Merciless, all that labour (as it's called) of charity is lost;
cs pn22 vbb j, d cst n1 (c-acp pn31|vbz vvn) pp-f n1 vbz vvn;
(35) sermon (DIV2)
893
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15070
your loud profession, your forced gravity, your burning zeal, your faith also is vain, and you are yet in your sinnes.
your loud profession, your forced gravity, your burning zeal, your faith also is vain, and you Are yet in your Sins.
po22 j n1, po22 j-vvn n1, po22 j-vvg n1, po22 n1 av vbz j, cc pn22 vbr av p-acp po22 n2.
(35) sermon (DIV2)
893
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15071
For what are all these without Mercy but words and names? and there is no name by which we can be saved,
For what Are all these without Mercy but words and names? and there is no name by which we can be saved,
p-acp r-crq vbr d d p-acp n1 p-acp n2 cc n2? cc pc-acp vbz dx n1 p-acp r-crq pns12 vmb vbi vvn,
(35) sermon (DIV2)
893
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15072
but the name of Jesus Christ; and all these, Devotion, Confession, Abstinence, Zeal, Severity of life, are as it were the letters of his name,
but the name of jesus christ; and all these, Devotion, Confessi, Abstinence, Zeal, Severity of life, Are as it were the letters of his name,
cc-acp dt n1 pp-f np1 np1; cc d d, n1, n1, n1, n1, n1 pp-f n1, vbr p-acp pn31 vbdr dt n2 pp-f po31 n1,
(35) sermon (DIV2)
893
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15073
and I am sure Mercy is one, and of a faire character; and if we expunge and blot it out, it is not his name.
and I am sure Mercy is one, and of a fair character; and if we expunge and blot it out, it is not his name.
cc pns11 vbm j n1 vbz pi, cc pp-f dt j n1; cc cs pns12 vvb cc vvi pn31 av, pn31 vbz xx po31 n1.
(35) sermon (DIV2)
893
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15074
Why boast we of our zeal? without mercy it is a consuming fire. 'Tis true, he that is not zealous doth not love;
Why boast we of our zeal? without mercy it is a consuming fire. It's true, he that is not zealous does not love;
q-crq vvb pns12 pp-f po12 n1? p-acp n1 pn31 vbz dt j-vvg n1. pn31|vbz j, pns31 cst vbz xx j vdz xx vvi;
(35) sermon (DIV2)
893
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15075
but if my love be counterfeit, what a false fire is my zeal? and one mark of true zeal is NONLATINALPHABET, if it be kept within its bounds,
but if my love be counterfeit, what a false fire is my zeal? and one mark of true zeal is, if it be kept within its bounds,
cc-acp cs po11 n1 vbi j-jn, r-crq dt j n1 vbz po11 n1? cc crd n1 pp-f j n1 vbz, cs pn31 vbb vvn p-acp po31 n2,
(35) sermon (DIV2)
893
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15076
and mercy is the best watch we can set over it to confine and keep it in.
and mercy is the best watch we can Set over it to confine and keep it in.
cc n1 vbz dt js n1 pns12 vmb vvi p-acp pn31 pc-acp vvi cc vvi pn31 p-acp.
(35) sermon (DIV2)
893
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15077
The Church of Christ is not placed under the Torrid Zone, that these cooler and more temperate vertues may not dwell there:
The Church of christ is not placed under the Torrid Zone, that these cooler and more temperate Virtues may not dwell there:
dt n1 pp-f np1 vbz xx vvn p-acp dt j n1, cst d jc cc av-dc j n2 vmb xx vvi a-acp:
(35) sermon (DIV2)
893
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15078
if you will have your zeal burn kindly, it must not be set on fire by any earthy matter,
if you will have your zeal burn kindly, it must not be Set on fire by any earthy matter,
cs pn22 vmb vhi po22 n1 vvi av-j, pn31 vmb xx vbi vvn p-acp n1 p-acp d j n1,
(35) sermon (DIV2)
893
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15079
but from Heaven, where is the Mercy-seat, and which is the seat of Mercy;
but from Heaven, where is the Mercy-seat, and which is the seat of Mercy;
cc-acp p-acp n1, q-crq vbz dt n1, cc r-crq vbz dt n1 pp-f n1;
(35) sermon (DIV2)
893
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15080
if you will be burning lamps, you must poure in oleum misericordiae, the oyl of mercy, as Bernard speaks;
if you will be burning lamps, you must pour in oleum Mercy, the oil of mercy, as Bernard speaks;
cs pn22 vmb vbi j-vvg n2, pn22 vmb vvi p-acp fw-la fw-la, dt n1 pp-f n1, c-acp np1 vvz;
(35) sermon (DIV2)
893
Page 576
15081
if this oyl faile, you will rather be Beacons then Lamps, to put all round about you in Arms,
if this oil fail, you will rather be Beacons then Lamps, to put all round about you in Arms,
cs d n1 vvi, pn22 vmb av-c vbi n2 cs n2, pc-acp vvi d av-j p-acp pn22 p-acp n2,
(35) sermon (DIV2)
893
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15082
as we have seen in Germany and other places.
as we have seen in Germany and other places.
c-acp pns12 vhb vvn p-acp np1 cc j-jn n2.
(35) sermon (DIV2)
893
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15083
Men and Brethren, I may speak to you of the Patriarch David, who is dead and buried;
Men and Brothers, I may speak to you of the Patriarch David, who is dead and buried;
np1 cc n2, pns11 vmb vvi p-acp pn22 pp-f dt n1 np1, r-crq vbz j cc vvn;
(35) sermon (DIV2)
893
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15084
and though we have not his Sepulchre, yet we have the memory of his mercifulness remaining with us to this day;
and though we have not his Sepulchre, yet we have the memory of his mercifulness remaining with us to this day;
cc cs pns12 vhb xx po31 n1, av pns12 vhb dt n1 pp-f po31 n1 vvg p-acp pno12 p-acp d n1;
(35) sermon (DIV2)
893
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15142
making our tongues our own, our hands our own, our understandings our own, our wills our own;
making our tongues our own, our hands our own, our understandings our own, our wills our own;
vvg po12 n2 po12 d, po12 n2 po12 d, po12 n2 po12 d, po12 n2 po12 d;
(36) sermon (DIV2)
901
Page 579
15085
and I ask, Had not he zeal? Yes, and so hot and intensive, that it did consume him, Psal. 119.139. and yet but three verses before, Rivers of water ran down his eyes;
and I ask, Had not he zeal? Yes, and so hight and intensive, that it did consume him, Psalm 119.139. and yet but three Verses before, rivers of water ran down his eyes;
cc pns11 vvb, vhd xx pns31 n1? uh, cc av j cc j, cst pn31 vdd vvi pno31, np1 crd. cc av p-acp crd n2 a-acp, n2 pp-f n1 vvd a-acp po31 n2;
(35) sermon (DIV2)
893
Page 576
15086
and this heat, and this moisture had one and the same cause, because they kept not thy law, in the one;
and this heat, and this moisture had one and the same cause, Because they kept not thy law, in the one;
cc d n1, cc d n1 vhd crd cc dt d n1, c-acp pns32 vvd xx po21 n1, p-acp dt crd;
(35) sermon (DIV2)
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because they forgat thy word, in the other; which is the very same.Because they forgot thy word, in the other; which is the very same.
c-acp pns32 vvd po21 n1, p-acp dt j-jn; r-crq vbz dt av d.
(35) sermon (DIV2)
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We much mistake if we doe not think there may be a weeping as well as a burning zeal:
We much mistake if we do not think there may be a weeping as well as a burning zeal:
pns12 d vvb cs pns12 vdb xx vvi pc-acp vmb vbi dt j-vvg a-acp av c-acp dt j-vvg n1:
(35) sermon (DIV2)
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15089
And indeed zeal is never more amiable, never moves with more Decorum, nay with more advantage both to our selves and others,
And indeed zeal is never more amiable, never moves with more Decorum, nay with more advantage both to our selves and Others,
cc av n1 vbz av-x av-dc j, av-x vvz p-acp dc n1, uh p-acp dc n1 av-d p-acp po12 n2 cc n2-jn,
(35) sermon (DIV2)
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then when Mercy sends it running down the cheeks.
then when Mercy sends it running down the cheeks.
av c-crq n1 vvz pn31 vvg a-acp dt n2.
(35) sermon (DIV2)
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15091
We cannot better conclude then with that usefull advice of GBernard, Zelus absque misericordia minùs utilis, plerumque etiam perniciosus, &c. Zeal without mercy is alwaies unprofitable, and most commonly dangerous;
We cannot better conclude then with that useful Advice of GBernard, Zeal absque misericordia minùs utilis, plerumque etiam perniciosus, etc. Zeal without mercy is always unprofitable, and most commonly dangerous;
pns12 vmbx vvi vvb av p-acp d j n1 pp-f np1, np1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, av n1 p-acp n1 vbz av j, cc av-ds av-j j;
(35) sermon (DIV2)
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and therefore we must pour in this oyl of mercy, quae zelum supprimat, spiritum temperet, which may moderate our zeal,
and Therefore we must pour in this oil of mercy, Quae zelum supprimat, spiritum temperet, which may moderate our zeal,
cc av pns12 vmb vvi p-acp d n1 pp-f n1, fw-la fw-la n1, fw-la fw-la, r-crq vmb vvi po12 n1,
(35) sermon (DIV2)
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15093
and becalm and temper ourspirit, which may otherwise hurry us away to the trouble of others, and ruine of our selves;
and becalm and temper ourspirit, which may otherwise hurry us away to the trouble of Others, and ruin of our selves;
cc vvi cc vvi fw-fr, r-crq vmb av vvi pno12 av p-acp dt n1 pp-f n2-jn, cc n1 pp-f po12 n2;
(35) sermon (DIV2)
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which it cannot doe, if Mercy be our Assessor. To conclude.
which it cannot do, if Mercy be our Assessor. To conclude.
q-crq pn31 vmbx vdi, cs n1 vbb po12 np1. pc-acp vvi.
(35) sermon (DIV2)
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Let us therefore cast off every weight, let us empty our selves, fling out all worldly lusts out of our hearts, and make roome for mercy;
Let us Therefore cast off every weight, let us empty our selves, fling out all worldly Lustiest out of our hearts, and make room for mercy;
vvb pno12 av vvd a-acp d n1, vvb pno12 vvi po12 n2, vvb av d j n2 av pp-f po12 n2, cc vvi n1 p-acp n1;
(35) sermon (DIV2)
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15096
Let us receive it, naturalize it, consubstantiate it, as the Greek Fathers speak, with our selves, that we may think nothing, breathe nothing, doe nothing but mercy;
Let us receive it, naturalize it, consubstantiate it, as the Greek Father's speak, with our selves, that we may think nothing, breathe nothing, do nothing but mercy;
vvb pno12 vvi pn31, vvi pn31, vvi pn31, c-acp dt jp n2 vvb, p-acp po12 n2, cst pns12 vmb vvi pix, vvb pix, vdb pix cc-acp n1;
(35) sermon (DIV2)
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That mercy may be as an Intelligence to keep us in a constant and perpetuall motion of doing good;
That mercy may be as an Intelligence to keep us in a constant and perpetual motion of doing good;
cst n1 vmb vbi p-acp dt n1 pc-acp vvi pno12 p-acp dt j cc j n1 pp-f vdg j;
(35) sermon (DIV2)
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That it may be true and sincere, and sweeter to us then the honey or honey-comb, and so be our Heaven upon Earth whilst we are here, that peace may be upon us,
That it may be true and sincere, and Sweeten to us then the honey or honeycomb, and so be our Heaven upon Earth while we Are Here, that peace may be upon us,
cst pn31 vmb vbi j cc j, cc jc p-acp pno12 av dt n1 cc n1, cc av vbb po12 n1 p-acp n1 cs pns12 vbr av, cst n1 vmb vbi p-acp pno12,
(35) sermon (DIV2)
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and mercy, even upon all those who love mercy, who are indeed the true Israel of God.
and mercy, even upon all those who love mercy, who Are indeed the true Israel of God.
cc n1, av p-acp d d r-crq vvb n1, r-crq vbr av dt j np1 pp-f np1.
(35) sermon (DIV2)
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The last branch is our humble walking with God, and that we shall lay hold on in our next.
The last branch is our humble walking with God, and that we shall lay hold on in our next.
dt ord n1 vbz po12 j n-vvg p-acp np1, cc cst pns12 vmb vvi vvi a-acp p-acp po12 ord.
(35) sermon (DIV2)
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE The Six and Twentieth SERMON. PART VI. MICAH 6.8. He hath shewed thee, O man, what is good;
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE The Six and Twentieth SERMON. PART VI. MICAH 6.8. He hath showed thee, Oh man, what is good;
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(36) sermon (DIV2)
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and what doth the Lord require of thee, but to doe justly, and to love mercy,
and what does the Lord require of thee, but to do justly, and to love mercy,
cc q-crq vdz dt n1 vvb pp-f pno21, cc-acp pc-acp vdi av-j, cc pc-acp vvi n1,
(36) sermon (DIV2)
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and to walk humbly with thy God?
and to walk humbly with thy God?
cc pc-acp vvi av-j p-acp po21 n1?
(36) sermon (DIV2)
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WE have already gathered fruit from two of the Branches of this Tree of Life, This Good which God by his Prophet hath shewed us in the Text;
WE have already gathered fruit from two of the Branches of this Tree of Life, This Good which God by his Prophet hath showed us in the Text;
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(36) sermon (DIV2)
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we have seen Justice run down as waters, and righteousnesse as a mighty streame as the Prophet speaks:
we have seen justice run down as waters, and righteousness as a mighty stream as the Prophet speaks:
pns12 vhb vvn n1 vvn a-acp p-acp n2, cc n1 p-acp dt j n1 p-acp dt n1 vvz:
(36) sermon (DIV2)
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15106
we have seen Mercy dropping as the dew on the tender herbs, and rain upon the grasse.
we have seen Mercy dropping as the due on the tender herbs, and rain upon the grass.
pns12 vhb vvn n1 vvg p-acp dt n1 p-acp dt j n2, cc vvi p-acp dt n1.
(36) sermon (DIV2)
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We have beheld Justice filling the hand, and Mercy opening it;
We have beheld justice filling the hand, and Mercy opening it;
pns12 vhb vvn n1 vvg dt n1, cc n1 vvg pn31;
(36) sermon (DIV2)
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15108
Justice fitting and preparing the hand to give, and Mercy stretching it forth to clothe the naked,
justice fitting and preparing the hand to give, and Mercy stretching it forth to cloth the naked,
n1 vvg cc vvg dt n1 pc-acp vvi, cc n1 vvg pn31 av pc-acp vvi dt j,
(36) sermon (DIV2)
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and fill the hungry with good things; Justice gathering, and Mercy scattering; Justice bringing in the seed, and Mercy sowing it;
and fill the hungry with good things; justice gathering, and Mercy scattering; justice bringing in the seed, and Mercy sowing it;
cc vvi dt j p-acp j n2; n1 vvg, cc n1 vvg; n1 vvg p-acp dt n1, cc n1 vvg pn31;
(36) sermon (DIV2)
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in a word, Justice making it ours, and Mercy alienating it, and making it his, whosoever he be that wants it.
in a word, justice making it ours, and Mercy alienating it, and making it his, whosoever he be that Wants it.
p-acp dt n1, n1 vvg pn31 png12, cc n1 vvg pn31, cc vvg pn31 png31, r-crq pns31 vbb cst vvz pn31.
(36) sermon (DIV2)
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We must now lay hold on the third, which shadows both the rest from those blasts which may wither them;
We must now lay hold on the third, which shadows both the rest from those blasts which may wither them;
pns12 vmb av vvi n1 p-acp dt ord, r-crq n2 d dt n1 p-acp d n2 r-crq vmb vvi pno32;
(36) sermon (DIV2)
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Those stormes and temptations which may shake and bruise them:
Those storms and temptations which may shake and bruise them:
d n2 cc n2 r-crq vmb vvi cc vvi pno32:
(36) sermon (DIV2)
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from Covetousnesse, Ambition, Pride, Self-love, Self-deceit, Hypocrisy, which turne Justice into gall and worme-wood, and eat out the very bowells of Mercy. For our reverent and humble deportment with God is the mother of all good counsel, the guard and defence of all holy duties and the mistris of innocency:
from Covetousness, Ambition, Pride, Self-love, Self-deceit, Hypocrisy, which turn justice into Gall and wormwood, and eat out the very bowels of Mercy. For our reverend and humble deportment with God is the mother of all good counsel, the guard and defence of all holy duties and the mistress of innocency:
p-acp n1, n1, n1, n1, n1, n1, r-crq n1 n1 p-acp n1 cc n1, cc vvi av dt j n2 pp-f n1. p-acp po12 j cc j n1 p-acp np1 vbz dt n1 pp-f d j n1, dt n1 cc n1 pp-f d j n2 cc dt n1 pp-f n1:
(36) sermon (DIV2)
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By this the Just and Mercifull man lives, and moves, and hath his being; his whole life is an humble deportment with God;
By this the Just and Merciful man lives, and moves, and hath his being; his Whole life is an humble deportment with God;
p-acp d dt j cc j n1 vvz, cc vvz, cc vhz po31 vbg; po31 j-jn n1 vbz dt j n1 p-acp np1;
(36) sermon (DIV2)
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every motion of his is humility; I may say, his very essence is humility; for he gathers not, he scatters not, but as in his eye and sight.
every motion of his is humility; I may say, his very essence is humility; for he gathers not, he scatters not, but as in his eye and sighed.
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(36) sermon (DIV2)
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When he fills his garners, and when he empties them, he doth it as under that all-seeing eye, which sees not onely what he doth, but what he thinks.
When he fills his garners, and when he empties them, he does it as under that All-seeing eye, which sees not only what he does, but what he thinks.
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(36) sermon (DIV2)
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In this the Christian moves, & walks with or before his God not opening his eyes,
In this the Christian moves, & walks with or before his God not opening his eyes,
p-acp d dt njp vvz, cc vvz p-acp cc p-acp po31 n1 xx vvg po31 n2,
(36) sermon (DIV2)
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but to see the wonders of his Laws; not opening his mouth, but in Hallelujahs; not opening his eares, but to his voice;
but to see the wonders of his Laws; not opening his Mouth, but in Hallelujahs; not opening his ears, but to his voice;
cc-acp pc-acp vvi dt n2 pp-f po31 n2; xx vvg po31 n1, cc-acp p-acp n2; xx vvg po31 n2, cc-acp p-acp po31 n1;
(36) sermon (DIV2)
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not opening his hand, but in his name;
not opening his hand, but in his name;
xx vvg po31 n1, cc-acp p-acp po31 n1;
(36) sermon (DIV2)
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not giving his Almes, but as in the presence of his Father, which seeth in secret, and so doing what he requires, with feare and trembling.
not giving his Alms, but as in the presence of his Father, which sees in secret, and so doing what he requires, with Fear and trembling.
xx vvg po31 n2, cc-acp c-acp p-acp dt n1 pp-f po31 n1, r-crq vvz p-acp j-jn, cc av vdg r-crq pns31 vvz, p-acp n1 cc j-vvg.
(36) sermon (DIV2)
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This spreads and diffuseth it self through every veine and branch, through every part and duty of his life.
This spreads and diffuseth it self through every vein and branch, through every part and duty of his life.
np1 vvz cc vvz pn31 n1 p-acp d n1 cc n1, p-acp d n1 cc n1 pp-f po31 n1.
(36) sermon (DIV2)
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When he sits in judgement, humility gives the sentence; when he trafficks, humility makes the bargain;
When he sits in judgement, humility gives the sentence; when he Traffics, humility makes the bargain;
c-crq pns31 vvz p-acp n1, n1 vvz dt n1; c-crq pns31 vvz, n1 vvz dt n1;
(36) sermon (DIV2)
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when he casts his bread upon the waters, his hand is guided by humility; when he bowes and falls down before his God, humility conceives the prayer;
when he Cast his bred upon the waters, his hand is guided by humility; when he bows and falls down before his God, humility conceives the prayer;
c-crq pns31 vvz po31 n1 p-acp dt n2, po31 n1 vbz vvn p-acp n1; c-crq pns31 n2 cc vvz a-acp p-acp po31 n1, n1 vvz dt n1;
(36) sermon (DIV2)
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leaving us independents, under no Law but our own:
leaving us independents, under no Law but our own:
vvg pno12 n2-jn, p-acp dx n1 p-acp po12 d:
(36) sermon (DIV2)
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when he fasts, humility is in Capite Iejunii, and begins the fast; when he exhorts, humility breaths it forth; when he instructs, humility dictates;
when he fasts, humility is in Capite Fasts, and begins the fast; when he exhorts, humility breathes it forth; when he instructs, humility dictates;
c-crq pns31 n2, n1 vbz p-acp fw-la np1, cc vvz dt j; c-crq pns31 vvz, n1 vvz pn31 av; c-crq pns31 vvz, n1 vvz;
(36) sermon (DIV2)
899
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15125
when he corrects, humility makes the rod: whatsoever he doth, he does as before, or under, or with the Lord: humility is NONLATINALPHABET, all in all. In a word;
when he corrects, humility makes the rod: whatsoever he does, he does as before, or under, or with the Lord: humility is, all in all. In a word;
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(36) sermon (DIV2)
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Singularum virtutum proprii actus, say the Schooles;Singularum Virtues proprii actus, say the Schools;
fw-la fw-la fw-la fw-la, vvb dt n2;
(36) sermon (DIV2)
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virtues both morall and Theologicall, like the celestiall Orbs, have their peculiar motion proceeding from their distinct Habits and Formes; but humility is the intelligence which keeps and perpetuates that motion,
Virtues both moral and Theological, like the celestial Orbs, have their peculiar motion proceeding from their distinct Habits and Forms; but humility is the intelligence which keeps and perpetuates that motion,
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(36) sermon (DIV2)
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as those orbs are said to have their motion held up and regulated by some assistent forme without.
as those orbs Are said to have their motion held up and regulated by Some assistent Form without.
c-acp d n2 vbr vvn pc-acp vhi po32 n1 vvd a-acp cc vvn p-acp d n1 n1 p-acp.
(36) sermon (DIV2)
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And now, being here required to walk humbly with our God, It will not be impertinent to give you the picture of humility in little, to shew you NONLATINALPHABET, summarily and in brief what it is,
And now, being Here required to walk humbly with our God, It will not be impertinent to give you the picture of humility in little, to show you, summarily and in brief what it is,
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(36) sermon (DIV2)
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and so we may better see in what this our walking humbly consists.
and so we may better see in what this our walking humbly consists.
cc av pns12 vmb av-jc vvi p-acp r-crq d po12 vvg av-j vvz.
(36) sermon (DIV2)
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And indeed we look upon humility as we do upon a picture, mirantur omnes divinam formam, sed ut simulachrum fabre politum mirantur omnes, as Apuleius speaks of his Psyche. Every man doth much admire it as a beautifull piece,
And indeed we look upon humility as we do upon a picture, mirantur omnes divinam formam, sed ut Simulacrum fabre politum mirantur omnes, as Apuleius speaks of his Psyche. Every man does much admire it as a beautiful piece,
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(36) sermon (DIV2)
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but it is as men admire a well-wrought statue, or picture;
but it is as men admire a well-wrought statue, or picture;
cc-acp pn31 vbz p-acp n2 vvb dt j n1, cc n1;
(36) sermon (DIV2)
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15133
every man likes it, but (which was the lot of his Psyche ) no man loves it, no man wooes it, no man desires to take her to his wife.
every man likes it, but (which was the lot of his Psyche) no man loves it, no man Woes it, no man Desires to take her to his wife.
d n1 vvz pn31, cc-acp (r-crq vbds dt n1 pp-f po31 np1) dx n1 vvz pn31, dx n1 vvz pn31, dx n1 vvz pc-acp vvi pno31 p-acp po31 n1.
(36) sermon (DIV2)
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Yet it will not be amisse to give you a short view of her.
Yet it will not be amiss to give you a short view of her.
av pn31 vmb xx vbi av pc-acp vvi pn22 dt j n1 pp-f pno31.
(36) sermon (DIV2)
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15135
And the Orator will tell us, Virtutis laus omnis in actione consistit, Every vertue is commended by its proper act and operation,
And the Orator will tell us, Virtue laus omnis in action consistit, Every virtue is commended by its proper act and operation,
cc dt n1 vmb vvi pno12, fw-la fw-la fw-la p-acp n1 fw-la, d n1 vbz vvn p-acp po31 j n1 cc n1,
(36) sermon (DIV2)
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15136
and is then actually, when it works; Temperance doth bind the appetite; liberality open the hand; modesty compose the countenance;
and is then actually, when it works; Temperance does bind the appetite; liberality open the hand; modesty compose the countenance;
cc vbz av av-j, c-crq pn31 vvz; n1 vdz vvi dt n1; n1 vvb dt n1; n1 vvb dt n1;
(36) sermon (DIV2)
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15137
valour guard the heart, and work out its contrary out of the mind; and Humility every thing that riseth up;
valour guard the heart, and work out its contrary out of the mind; and Humility every thing that Riseth up;
n1 vvb dt n1, cc vvi av po31 j-jn av pp-f dt n1; cc n1 d n1 cst vvz a-acp;
(36) sermon (DIV2)
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every swelling and tumour of the soule, which are called by the Apostle NONLATINALPHABET, 2 Cor. 12.20. puffings up, for riches, or learning, or beauty, or strength, or eloquence, or virtue, or any thing which we admire our selves for;
every swelling and tumour of the soul, which Are called by the Apostle, 2 Cor. 12.20. puffings up, for riches, or learning, or beauty, or strength, or eloquence, or virtue, or any thing which we admire our selves for;
d j-vvg cc n1 pp-f dt n1, r-crq vbr vvn p-acp dt n1, crd np1 crd. n2-vvg p-acp, p-acp n2, cc n1, cc n1, cc n1, cc n1, cc n1, cc d n1 r-crq pns12 vvb po12 n2 p-acp;
(36) sermon (DIV2)
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15139
elations and lifting up of the mind above it self, the stretching of it beyond its measure, 2 Cor. 10.14. setting it up against the Law, against our brethren, against God himself;
elations and lifting up of the mind above it self, the stretching of it beyond its measure, 2 Cor. 10.14. setting it up against the Law, against our brothers, against God himself;
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(36) sermon (DIV2)
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making us to complain of the Law, as unjust; to start at the shadow of an injury;
making us to complain of the Law, as unjust; to start At the shadow of an injury;
vvg pno12 pc-acp vvi pp-f dt n1, c-acp j; pc-acp vvi p-acp dt n1 pp-f dt n1;
(36) sermon (DIV2)
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15141
to do evil, and not to see it; to commit sinne, and excuse it;
to do evil, and not to see it; to commit sin, and excuse it;
pc-acp vdi j-jn, cc xx pc-acp vvi pn31; pc-acp vvi n1, cc vvi pn31;
(36) sermon (DIV2)
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The Prophet David calls it the highnesse or haughtinesse of the heart, Ps. 131. Solomon, the haughtinesse of the spirit, Prov. 16.18. which is visible in our sinne, and visible in our Aplogies for sinne;
The Prophet David calls it the highness or haughtiness of the heart, Ps. 131. Solomon, the haughtiness of the Spirit, Curae 16.18. which is visible in our sin, and visible in our Apologies for sin;
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(36) sermon (DIV2)
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lifting up the eyes, and lifting up the nose (for so the phrase signifies) Ps. 10.4.
lifting up the eyes, and lifting up the nose (for so the phrase signifies) Ps. 10.4.
vvg a-acp dt n2, cc vvg a-acp dt n1 (c-acp av dt n1 vvz) np1 crd.
(36) sermon (DIV2)
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15146
lifting up the head, making our necks brasse, as if we had devoured a spit, as Epictetus expresses it;
lifting up the head, making our necks brass, as if we had devoured a spit, as Epictetus Expresses it;
vvg a-acp dt n1, vvg po12 n2 n1, c-acp cs pns12 vhd vvn dt n1, c-acp np1 vvz pn31;
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I am and I alone, is soon writ in any mans heart; I am and I alone, is soon writ in any men heart;
pns11 vbm cc pns11 av-j, vbz av vvn p-acp d ng1 n1;
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and it is the office and work of humility to wipe it out, to wipe out all imaginations which rise and swell against the Law, our neighbour, and so against God himself.
and it is the office and work of humility to wipe it out, to wipe out all Imaginations which rise and swell against the Law, our neighbour, and so against God himself.
cc pn31 vbz dt n1 cc n1 pp-f n1 pc-acp vvi pn31 av, pc-acp vvi av d n2 r-crq vvb cc vvi p-acp dt n1, po12 n1, cc av p-acp np1 px31.
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For the mind of man is very subject to these fits of swelling; humility? our very nature riseth at the mention of it.
For the mind of man is very Subject to these fits of swelling; humility? our very nature Riseth At the mention of it.
p-acp dt n1 pp-f n1 vbz av j-jn p-acp d n2 pp-f vvg; n1? po12 j n1 vvz p-acp dt n1 pp-f pn31.
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Habet mens nostra sublime quiddam, & impatiens superioris, saith the Orator; mens minds naturally are lifted up, and cannot endure to be overlookt.Habet Mens nostra sublime Quiddam, & impatiens superioris, Says the Orator; men's minds naturally Are lifted up, and cannot endure to be overlooked.
fw-la fw-la fw-la j n1, cc n1 fw-la, vvz dt n1; ng2 n2 av-j vbr vvn a-acp, cc vmbx vvi pc-acp vbi vvn.
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Humility? 'Tis well we can heare her named with patience; it is something more, that we can commend her:
Humility? It's well we can hear her nam with patience; it is something more, that we can commend her:
n1? pn31|vbz av pns12 vmb vvi pno31 vvd p-acp n1; pn31 vbz pi dc, cst pns12 vmb vvi pno31:
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but, quale monstrum? quale sacrilegium? saith the Father; O monstrous sacriledg! we commend humility, and that we do so, swells us;
but, quale monstrum? quale Sacrilege? Says the Father; Oh monstrous sacrilege! we commend humility, and that we do so, Swells us;
cc-acp, vvb fw-la? n1 fw-la? vvz dt n1; uh j n1! pns12 vvb n1, cc cst pns12 vdb av, vvz pno12;
(36) sermon (DIV2)
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we shut her out of doores, when we entertain her;
we shut her out of doors, when we entertain her;
pns12 vvd pno31 av pp-f n2, c-crq pns12 vvb pno31;
(36) sermon (DIV2)
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when we deck her with praises, we sacrilegiously spoile her, and even lose her in our Panegyricks and commendations.
when we deck her with praises, we sacrilegiously spoil her, and even loose her in our Panegyrics and commendations.
c-crq pns12 vvi pno31 p-acp n2, pns12 av-j vvb pno31, cc av vvb pno31 p-acp po12 n2 cc n2.
(36) sermon (DIV2)
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15155
We see (for it is but too visible) what light materialls we are made of, what tinder we are, that the least spark will set us on fire, to blaze and be offensive to every eye.
We see (for it is but too visible) what Light materials we Are made of, what tinder we Are, that the least spark will Set us on fire, to blaze and be offensive to every eye.
pns12 vvb (c-acp pn31 vbz p-acp av j) q-crq j n2-jn pns12 vbr vvn pp-f, r-crq n1 pns12 vbr, cst dt ds n1 vmb vvi pno12 p-acp n1, pc-acp vvi cc vbi j p-acp d n1.
(36) sermon (DIV2)
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We censure pride in others, and are proud we do so; we humble our brethren, and exalt our selves.
We censure pride in Others, and Are proud we do so; we humble our brothers, and exalt our selves.
pns12 vvb n1 p-acp n2-jn, cc vbr j pns12 vdb av; pns12 vvb po12 n2, cc vvi po12 n2.
(36) sermon (DIV2)
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15157
It is the art and malice of the world, when men excell either in virtue or learning, to say, they are proud,
It is the art and malice of the world, when men excel either in virtue or learning, to say, they Are proud,
pn31 vbz dt n1 cc n1 pp-f dt n1, c-crq n2 vvb av-d p-acp n1 cc n1, pc-acp vvi, pns32 vbr j,
(36) sermon (DIV2)
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15158
and they think weith that breath to levell every hill that riseth so high, and calls so many eyes to look upon it: But suppose they were;
and they think weith that breath to level every hill that Riseth so high, and calls so many eyes to look upon it: But suppose they were;
cc pns32 vvb vvz d n1 pc-acp vvi d n1 cst vvz av j, cc vvz av d n2 pc-acp vvi p-acp pn31: cc-acp vvb pns32 vbdr;
(36) sermon (DIV2)
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alas, a very fool will be so, and he that hath not one good part to gain the opinion of men, will do that office for himself,
alas, a very fool will be so, and he that hath not one good part to gain the opinion of men, will do that office for himself,
uh, dt j n1 vmb vbi av, cc pns31 cst vhz xx crd j n1 pc-acp vvi dt n1 pp-f n2, vmb vdi d n1 p-acp px31,
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and wonder the world should so mistake him.
and wonder the world should so mistake him.
cc vvb dt n1 vmd av vvi pno31.
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15161
Doth learning, or virtue, do our good parts puff us up, and set us in our Altitudes? No great matter, the wagging of a feather, the gingling of a spur, a little ceruse and paint, any thing, nothing will do it.
Does learning, or virtue, do our good parts puff us up, and Set us in our Altitudes? No great matter, the wagging of a feather, the gingling of a spur, a little ceruse and paint, any thing, nothing will do it.
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(36) sermon (DIV2)
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Nay, to descend yet lower, That which is worse then nothing will do it; wickednesse will do it:
Nay, to descend yet lower, That which is Worse then nothing will do it; wickedness will do it:
uh-x, pc-acp vvi av av-jc, cst r-crq vbz jc cs pix vmb vdi pn31; n1 vmb vdi pn31:
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15163
He boasteth of his hearts desire, saith David, Ps. 10.3. he blesseth himself in evil; he rejoyceth in evil, saith Solomon, Prov. 2.14. he pleaseth and flattereth himself in mischif:He boasts of his hearts desire, Says David, Ps. 10.3. he Blesses himself in evil; he Rejoiceth in evil, Says Solomon, Curae 2.14. he Pleases and Flattereth himself in mischief:
pns31 vvz pp-f po31 ng1 n1, vvz np1, np1 crd. pns31 vvz px31 p-acp n-jn; pns31 vvz p-acp j-jn, vvz np1, np1 crd. pns31 vvz cc vvz px31 p-acp n1:
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And what are these benedictions, these boastings, these triumphs in evil, but as the breathings, the sparkles, the proclamations of pride? The wicked is so proud, he careth not for God, he is not in all his waies.
And what Are these benedictions, these boastings, these Triumphos in evil, but as the breathings, the sparkles, the Proclamations of pride? The wicked is so proud, he Careth not for God, he is not in all his ways.
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When Adam by pride was risen so high as to fall from his obedience, God looks upon him in this his exaltation,
When Adam by pride was risen so high as to fallen from his Obedience, God looks upon him in this his exaltation,
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(36) sermon (DIV2)
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15166
or rather in this ruine, and beholds him not as his creature, but as a prodigie,
or rather in this ruin, and beholds him not as his creature, but as a prodigy,
cc av-c p-acp d n1, cc vvz pno31 xx c-acp po31 n1, cc-acp c-acp dt n1,
(36) sermon (DIV2)
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and seemes to put on admiration; Ecce! Adam factus tanquam unus è nobis; See, the man is become like unto us, and he speaks it by an Irony.
and seems to put on admiration; Ecce! Adam factus tanquam Unus è nobis; See, the man is become like unto us, and he speaks it by an Irony.
cc vvz pc-acp vvi p-acp n1; fw-la! np1 fw-la fw-la fw-la fw-la fw-la; vvb, dt n1 vbz vvn av-j p-acp pno12, cc pns31 vvz pn31 p-acp dt n1.
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A God he is, but of his own making;
A God he is, but of his own making;
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15169
whilest he was what I made him, he was a man, but Innocent, Just, immortall, of singular endowments,
whilst he was what I made him, he was a man, but Innocent, Just, immortal, of singular endowments,
cs pns31 vbds r-crq pns11 vvd pno31, pns31 vbds dt n1, cc-acp j-jn, j, j, pp-f j n2,
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and he was so truly and really;
and he was so truly and really;
cc pns31 vbds av av-j cc av-j;
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but now having swelled, and reach'd beyond his bounds, a God he is, but per mycterismum, a God that may be pitied, that may be derided, a mortall, dying God, a God that will run into a thicket to hide himself:
but now having swelled, and reached beyond his bounds, a God he is, but per mycterismum, a God that may be pitied, that may be derided, a Mortal, dying God, a God that will run into a thicket to hide himself:
cc-acp av vhg vvn, cc vvd p-acp po31 n2, dt n1 pns31 vbz, cc-acp fw-la fw-la, dt np1 cst vmb vbi vvn, cst vmb vbi vvn, dt j-jn, vvg np1, dt n1 cst vmb vvi p-acp dt n1 pc-acp vvi px31:
(36) sermon (DIV2)
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His greatnesse is but figurative, but his misery is reall; being turned out of Paradise, hath nothing left but his fancy to Deifie him.
His greatness is but figurative, but his misery is real; being turned out of Paradise, hath nothing left but his fancy to Deify him.
po31 n1 vbz p-acp j, cc-acp po31 n1 vbz j; vbg vvn av pp-f n1, vhz pix vvn p-acp po31 n1 pc-acp vvi pno31.
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This is our case, and our Teeth are on edge with the same sowre grapes: we are proud, and sinne, and are proud in our sinnes:
This is our case, and our Teeth Are on edge with the same sour grapes: we Are proud, and sin, and Are proud in our Sins:
d vbz po12 n1, cc po12 n2 vbr p-acp n1 p-acp dt d j n2: pns12 vbr j, cc n1, cc vbr j p-acp po12 n2:
(36) sermon (DIV2)
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we lift up our selves against the Law, and when we have broke it, we lift up our selves against repentance:
we lift up our selves against the Law, and when we have broke it, we lift up our selves against Repentance:
pns12 vvb a-acp po12 n2 p-acp dt n1, cc c-crq pns12 vhb vvn pn31, pns12 vvb a-acp po12 n2 p-acp n1:
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when we are weak, then we are strong; when we are poor and miserable, then we are rich;
when we Are weak, then we Are strong; when we Are poor and miserable, then we Are rich;
c-crq pns12 vbr j, cs pns12 vbr j; c-crq pns12 vbr j cc j, cs pns12 vbr j;
(36) sermon (DIV2)
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when we are naked, then we clothe our selves with pride as with a garment;
when we Are naked, then we cloth our selves with pride as with a garment;
c-crq pns12 vbr j, cs pns12 vvb po12 n2 p-acp n1 c-acp p-acp dt n1;
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and as in Adam, so in us, our greatnesse is but a tale, a pleasing lye, our sins and imperfections true and reall;
and as in Adam, so in us, our greatness is but a tale, a pleasing lie, our Sins and imperfections true and real;
cc c-acp p-acp np1, av p-acp pno12, po12 n1 vbz p-acp dt n1, dt j-vvg n1, po12 n2 cc n2 j cc j;
(36) sermon (DIV2)
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15178
our Heaven but a thought, and our hell, burning: a strange soloecisme; a look as high as heaven, and the soule as low as the lowest pit.
our Heaven but a Thought, and our hell, burning: a strange solecism; a look as high as heaven, and the soul as low as the lowest pit.
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(36) sermon (DIV2)
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15179
It was an usuall speech with Martin Luther, That every man was born with a Pope in his belly;
It was an usual speech with Martin Luther, That every man was born with a Pope in his belly;
pn31 vbds dt j n1 p-acp np1 np1, cst d n1 vbds vvn p-acp dt n1 p-acp po31 n1;
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& we know what the Pope hath long challeng'd and appropriated to himself, Infallibility & Supremacy, which like the two sides of an Arch mutually uphold each other:
& we know what the Pope hath long challenged and appropriated to himself, Infallibility & Supremacy, which like the two sides of an Arch mutually uphold each other:
cc pns12 vvb r-crq dt n1 vhz av-j vvn cc vvn p-acp px31, n1 cc n1, r-crq av-j dt crd n2 pp-f dt n1 av-j vvi d n-jn:
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for doe we question his Immunity from Errour? it is a bold errour in us;
for do we question his Immunity from Error? it is a bold error in us;
p-acp vdi pns12 vvi po31 n1 p-acp n1? pn31 vbz dt j n1 p-acp pno12;
(36) sermon (DIV2)
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for he is supreme Judge of Controversies. And the Conjecture is easie which way the question will be stated.
for he is supreme Judge of Controversies. And the Conjecture is easy which Way the question will be stated.
c-acp pns31 vbz j n1 pp-f n2. cc dt n1 vbz j r-crq n1 dt n1 vmb vbi vvn.
(36) sermon (DIV2)
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Can we not be perswaded and yield to his supremacy? then his Parasites will tell you that he is Infallible;
Can we not be persuaded and yield to his supremacy? then his Parasites will tell you that he is Infallible;
vmb pns12 xx vbi vvn cc vvi p-acp po31 n1? cs po31 n2 vmb vvi pn22 cst pns31 vbz j;
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by this we may well guesse what Luther meant;
by this we may well guess what Luther meant;
p-acp d pns12 vmb av vvi r-crq np1 vvd;
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15185
for so it is in us, Pride makes us incorrigible, and the thought that we are so increaseth our pride:
for so it is in us, Pride makes us incorrigible, and the Thought that we Are so increases our pride:
c-acp av pn31 vbz p-acp pno12, n1 vvz pno12 j, cc dt n1 cst pns12 vbr av vvi po12 n1:
(36) sermon (DIV2)
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we are too high to stand, and too wise to be wary; too learned to be taught, and too good to be reproved:
we Are too high to stand, and too wise to be wary; too learned to be taught, and too good to be reproved:
pns12 vbr av j pc-acp vvi, cc av j pc-acp vbi j; av j pc-acp vbi vvn, cc av j pc-acp vbi vvn:
(36) sermon (DIV2)
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we now stand upon our supremacy, see, how the worme swells into an Angel: The heart forgets it is flesh, and becomes a stone;
we now stand upon our supremacy, see, how the worm Swells into an Angel: The heart forgets it is Flesh, and becomes a stone;
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(36) sermon (DIV2)
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and you cannot set Christs Impresse, Humility, upon a stone. Learne of me, for I am humble;
and you cannot Set Christ impress, Humility, upon a stone. Learn of me, for I am humble;
cc pn22 vmbx vvi npg1 n1, n1, p-acp dt n1. vvb pp-f pno11, c-acp pns11 vbm j;
(36) sermon (DIV2)
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The eare is deafe, and the heart stubborne;
The ear is deaf, and the heart stubborn;
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(36) sermon (DIV2)
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the mind NONLATINALPHABET, saith Saint Paul; NONLATINALPHABET, saith Theodoret, a reprobate, reverberating mind, a heart of marble, which violently beats back the blow that should soften it.
the mind, Says Saint Paul;, Says Theodoret, a Reprobate, reverberating mind, a heart of Marble, which violently beats back the blow that should soften it.
dt n1, vvz n1 np1;, vvz np1, dt n-jn, vvg n1, dt n1 pp-f n1, r-crq av-j vvz av dt n1 cst vmd vvi pn31.
(36) sermon (DIV2)
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Now the office of humility is to abate this swelling; Its proper work is to hammer this rock, and break it to pieces, Jer. 23.29. to drive it into it self, to pull it down at the sight of this Lord, to place it under it self, under the Law, under God;
Now the office of humility is to abate this swelling; Its proper work is to hammer this rock, and break it to Pieces, Jer. 23.29. to drive it into it self, to pull it down At the sighed of this Lord, to place it under it self, under the Law, under God;
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(36) sermon (DIV2)
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15192
to bind it as it were with cords, and let out this corrupt blood, and this noxious humour,
to bind it as it were with cords, and let out this corrupt blood, and this noxious humour,
pc-acp vvi pn31 c-acp pn31 vbdr p-acp n2, cc vvb av d j n1, cc d j n1,
(36) sermon (DIV2)
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and so sacrifice it to that God that framed it.
and so sacrifice it to that God that framed it.
cc av vvi pn31 p-acp d n1 cst vvd pn31.
(36) sermon (DIV2)
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In a word, depressing it in it self, that it be not too wise, too full;
In a word, depressing it in it self, that it be not too wise, too full;
p-acp dt n1, vvg pn31 p-acp pn31 n1, cst pn31 vbb xx av j, av j;
(36) sermon (DIV2)
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That it may behold it self of more value then the whole world, and then shut it self up, that it wander not abroad after those vanities which will soon fill it with aire, and swell it.
That it may behold it self of more valve then the Whole world, and then shut it self up, that it wander not abroad After those vanities which will soon fill it with air, and swell it.
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(36) sermon (DIV2)
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This is the method, and this is the work of humility; It pulls out our eyes, that we may see;
This is the method, and this is the work of humility; It pulls out our eyes, that we may see;
d vbz dt n1, cc d vbz dt n1 pp-f n1; pn31 vvz av po12 n2, cst pns12 vmb vvi;
(36) sermon (DIV2)
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spoiles us of our wealth, that we may be rich; takes us out the raies, that we may have light;
spoils us of our wealth, that we may be rich; Takes us out the rays, that we may have Light;
vvz pno12 pp-f po12 n1, cst pns12 vmb vbi j; vvz pno12 av dt n2, cst pns12 vmb vhi n1;
(36) sermon (DIV2)
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15198
takes us from our selves, that we may possesse our selves; bids us depart from God, that we may enjoy him.
Takes us from our selves, that we may possess our selves; bids us depart from God, that we may enjoy him.
vvz pno12 p-acp po12 n2, cst pns12 vmb vvi po12 n2; vvz pno12 vvi p-acp np1, cst pns12 vmb vvi pno31.
(36) sermon (DIV2)
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This is Janitrix scholae Christi, faith Bernard; for when we bow, and lye prostrate, we are let in.
This is Janitrix School Christ, faith Bernard; for when we bow, and lie prostrate, we Are let in.
d vbz np1 fw-la fw-la, n1 np1; p-acp c-crq pns12 vvb, cc vvi j, pns12 vbr vvn p-acp.
(36) sermon (DIV2)
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This is as Saint John Baptist to prepare the way, to make every mountain low, and the rough places plaine;
This is as Saint John Baptist to prepare the Way, to make every mountain low, and the rough places plain;
d vbz p-acp n1 np1 np1 pc-acp vvi dt n1, pc-acp vvi d n1 j, cc dt j n2 j;
(36) sermon (DIV2)
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to depresse a lofty head, and sink a haughty eye, and beat down a swelling heart.
to depress a lofty head, and sink a haughty eye, and beatrice down a swelling heart.
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(36) sermon (DIV2)
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15202
In a word, this is the best Leveller in the world, and there need none but this.
In a word, this is the best Leveller in the world, and there need none but this.
p-acp dt n1, d vbz dt js n1 p-acp dt n1, cc pc-acp vvi pix cc-acp d.
(36) sermon (DIV2)
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Wee see then in what humility consists; in placing us where we should be, at the footstool of God, admiring his majesty,
we see then in what humility consists; in placing us where we should be, At the footstool of God, admiring his majesty,
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(36) sermon (DIV2)
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and abhorring themselves, distrusting our selves, and relying on his wisdome, bowing to him when he helps us,
and abhorring themselves, distrusting our selves, and relying on his Wisdom, bowing to him when he helps us,
cc vvg px32, vvg po12 n2, cc vvg p-acp po31 n1, vvg p-acp pno31 c-crq pns31 vvz pno12,
(36) sermon (DIV2)
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and bowing to him when he strikes us; denying ourselves, surrendring our selves, being nothing in our selves, and all things in him.
and bowing to him when he strikes us; denying ourselves, surrendering our selves, being nothing in our selves, and all things in him.
cc vvg p-acp pno31 c-crq pns31 vvz pno12; vvg px12, vvg po12 n2, vbg pix p-acp po12 n2, cc d n2 p-acp pno31.
(36) sermon (DIV2)
903
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15206
Which will more plainly appeare in the extent of this duty, which reacheth the whole man, both body and soul.
Which will more plainly appear in the extent of this duty, which reaches the Whole man, both body and soul.
r-crq vmb av-dc av-j vvi p-acp dt n1 pp-f d n1, r-crq vvz dt j-jn n1, d n1 cc n1.
(36) sermon (DIV2)
903
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15207
It was the speech of Saint Austin, Domine duo creasti, alterum propete, alterum prope nihil, Lord thou hast made two things in the world, one neere unto thy self, divine and celestiall, the soul; the other vile and sordid, next to nothing, the body. These are the parts which constitute and make us men, the subject of sinne, and therefore of humility.
It was the speech of Saint Austin, Domine duo creasti, alterum propete, alterum Prope nihil, Lord thou hast made two things in the world, one near unto thy self, divine and celestial, the soul; the other vile and sordid, next to nothing, the body. These Are the parts which constitute and make us men, the Subject of sin, and Therefore of humility.
pn31 vbds dt n1 pp-f n1 np1, fw-la fw-la fw-la, fw-la fw-it, fw-la n1 fw-la, n1 pns21 vh2 vvn crd n2 p-acp dt n1, pi av-j p-acp po21 n1, j-jn cc j, dt n1; dt j-jn j cc j, ord p-acp pix, dt n1. d vbr dt n2 r-crq vvb cc vvi pno12 n2, dt n-jn pp-f n1, cc av pp-f n1.
(36) sermon (DIV2)
903
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15208
Let not sinne reign in your mortall bodies, Rom. 6.12. but let humility depose, and pluck it from its throne:Let not sin Reign in your Mortal bodies, Rom. 6.12. but let humility depose, and pluck it from its throne:
vvb xx n1 vvi p-acp po22 j-jn n2, np1 crd. cc-acp vvb n1 vvi, cc vvb pn31 p-acp po31 n1:
(36) sermon (DIV2)
903
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15209
Ind delinquit homo unde constat, saith Tertullian, from thence sinne is, from whence we are; NONLATINALPHABET, saith Nazianzen, with our selves we fight against our selves;Ind delinquit homo unde constat, Says Tertullian, from thence sin is, from whence we Are;, Says Nazianzen, with our selves we fight against our selves;
zz fw-la fw-la fw-la fw-la, vvz np1, p-acp av n1 vbz, p-acp c-crq pns12 vbr;, vvz np1, p-acp po12 n2 pns12 vvb p-acp po12 n2;
(36) sermon (DIV2)
903
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15210
we carry about with us those forces which beset us; we are that Army which is in battell aray against us;
we carry about with us those forces which beset us; we Are that Army which is in battle array against us;
pns12 vvb a-acp p-acp pno12 d n2 r-crq vvd pno12; pns12 vbr d n1 r-crq vbz p-acp n1 n1 p-acp pno12;
(36) sermon (DIV2)
903
Page 582
15211
— videas concurrere Bellum Atque virum — Our enemies are domestick, at home within us; and a tumult must be laid where first 'twas raised.
— Videos concurrere Bellum Atque virum — Our enemies Are domestic, At home within us; and a tumult must be laid where First 'twas raised.
— fw-la fw-la np1 fw-la fw-la — po12 n2 vbr j-jn, p-acp n1-an p-acp pno12; cc dt n1 vmb vbi vvn c-crq ord pn31|vbds vvn.
(36) sermon (DIV2)
903
Page 582
15212
Between them both, saith the same Father, there is a kind of warlike opposition, and they doe NONLATINALPHABET,
Between them both, Says the same Father, there is a kind of warlike opposition, and they do,
p-acp pno32 d, vvz dt d n1, pc-acp vbz dt n1 pp-f j n1, cc pns32 vdb,
(36) sermon (DIV2)
903
Page 582
15213
as it were pitch their Tents one against the other; when the body prevailes, the soul is lost;
as it were pitch their Tents one against the other; when the body prevails, the soul is lost;
c-acp pn31 vbdr n1 po32 n2 pi p-acp dt j-jn; c-crq dt n1 vvz, dt n1 vbz vvn;
(36) sermon (DIV2)
903
Page 582
15214
and when the body is at the lowest, NONLATINALPHABET, then is the soul is high as heaven;
and when the body is At the lowest,, then is the soul is high as heaven;
cc c-crq dt n1 vbz p-acp dt js,, av vbz dt n1 vbz j c-acp n1;
(36) sermon (DIV2)
903
Page 582
15215
and when the soul is sick, even bedrid with sinne, then the body is most active,
and when the soul is sick, even bedrid with sin, then the body is most active,
cc c-crq dt n1 vbz j, av j p-acp n1, cs dt n1 vbz av-ds j,
(36) sermon (DIV2)
903
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15216
as a wild Asse, or wanton Heifer. In both there is matter for humility to work on;
as a wild Ass, or wanton Heifer. In both there is matter for humility to work on;
c-acp dt j n1, cc j-jn n1. p-acp d pc-acp vbz n1 p-acp n1 pc-acp vvi a-acp;
(36) sermon (DIV2)
903
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15217
In both there are excrescences and extuberations to be lopt off and abated; In both there Are excrescences and extuberations to be lopped off and abated;
p-acp d a-acp vbr n2 cc n2 pc-acp vbi vvn a-acp cc vvn;
(36) sermon (DIV2)
903
Page 582
15218
the body must he used as an enemy, (NONLATINALPHABET, saith Saint Paul, I buffet it, I beat it black and blew, I handle it as a Rebell, or profest enemy;
the body must he used as an enemy, (, Says Saint Paul, I buffet it, I beatrice it black and blue, I handle it as a Rebel, or professed enemy;
dt n1 vmb pns31 vvd p-acp dt n1, (, vvz n1 np1, pns11 vvi pn31, pns11 vvb pn31 j-jn cc j-jn, pns11 vvb pn31 p-acp dt n1, cc j-vvn n1;
(36) sermon (DIV2)
903
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15219
and it must be used as a servant;
and it must be used as a servant;
cc pn31 vmb vbi vvn p-acp dt n1;
(36) sermon (DIV2)
903
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15220
NONLATINALPHABET, I hold it in subjection, like a captive, like a slave after conquest.) And the soul to be checked, contracted,
, I hold it in subjection, like a captive, like a slave After conquest.) And the soul to be checked, contracted,
, pns11 vvb pn31 p-acp n1, av-j dt j-jn, av-j dt n1 p-acp n1.) cc dt n1 pc-acp vbi vvn, j-vvn,
(36) sermon (DIV2)
903
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15221
and depressed in it self, ne in multa diffluat, that it spread not, nor diffuse it self on variety of objects:
and depressed in it self, ne in Multa diffluat, that it spread not, nor diffuse it self on variety of objects:
cc vvn p-acp pn31 n1, ccx p-acp fw-la fw-la, cst pn31 vvd xx, ccx vvi pn31 n1 p-acp n1 pp-f n2:
(36) sermon (DIV2)
903
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15222
It must not be dimidiata humilitas, an humility by halves, but Holocaustum, a whole burnt-offering, both body and soul wasting and consuming all their drosse in this Holy Conflagration.
It must not be dimidiata humilitas, an humility by halves, but Holocaust, a Whole Burnt-offering, both body and soul wasting and consuming all their dross in this Holy Conflagration.
pn31 vmb xx vbi fw-la fw-la, dt n1 p-acp n2-jn, cc-acp np1, dt j-jn j, d n1 cc n1 vvg cc vvg d po32 n1 p-acp d j n1.
(36) sermon (DIV2)
903
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15223
I know not how, good duties are either shrunk up in the conveyance, not drove home by the Masters of the Assembly,
I know not how, good duties Are either shrunk up in the conveyance, not drove home by the Masters of the Assembly,
pns11 vvb xx c-crq, j n2 vbr av-d vvn a-acp p-acp dt n1, xx n1 av-an p-acp dt n2 pp-f dt n1,
(36) sermon (DIV2)
903
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15224
or else taken into pieces in the performance. Doth God proclaime a Fast? See, the head hangs down, the look is changed;
or Else taken into Pieces in the performance. Does God proclaim a Fast? See, the head hangs down, the look is changed;
cc av vvn p-acp n2 p-acp dt n1. vdz np1 vvi dt j? n1, dt n1 vvz a-acp, dt n1 vbz vvn;
(36) sermon (DIV2)
903
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15225
you may read a Famine in the countenance, and yet the Fast not kept: Walk humbly with him? So we will;
you may read a Famine in the countenance, and yet the Fast not kept: Walk humbly with him? So we will;
pn22 vmb vvi dt n1 p-acp dt n1, cc av dt j xx vvn: vvb av-j p-acp pno31? av pns12 vmb;
(36) sermon (DIV2)
903
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15226
he shall have our knee, our look;
he shall have our knee, our look;
pns31 vmb vhi po12 n1, po12 n1;
(36) sermon (DIV2)
903
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15227
he shall see us prostrate on the ground, say some, who are as proud on the ground as when they stood up.
he shall see us prostrate on the ground, say Some, who Are as proud on the ground as when they stood up.
pns31 vmb vvi pno12 vvi p-acp dt n1, vvb d, r-crq vbr a-acp j p-acp dt n1 c-acp c-crq pns32 vvd a-acp.
(36) sermon (DIV2)
903
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15228
He shall have the heart, no knee of ours, say others, as proud as they. If we can conceive an Humiliation, and draw forth its picture but in our fancy;
He shall have the heart, no knee of ours, say Others, as proud as they. If we can conceive an Humiliation, and draw forth its picture but in our fancy;
pns31 vmb vhi dt n1, dx n1 pp-f png12, vvb n2-jn, c-acp j c-acp pns32. cs pns12 vmb vvi dt n1, cc vvi av po31 n1 cc-acp p-acp po12 n1;
(36) sermon (DIV2)
903
Page 582
15229
nay if we can but say, It is good to be humbled, it is enough, though it be a lye, and we speak not what we think.
nay if we can but say, It is good to be humbled, it is enough, though it be a lie, and we speak not what we think.
uh-x cs pns12 vmb cc-acp vvb, pn31 vbz j pc-acp vbi vvn, pn31 vbz av-d, cs pn31 vbb dt n1, cc pns12 vvb xx r-crq pns12 vvb.
(36) sermon (DIV2)
903
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15230
We are most humble when we least expresse it, so full of contradictions is Hypocrisie, (and what a huge NONLATINALPHABET and gulph is there between Hypocrisie and Humility?) so reaching at Impossibilities, which may draw Pride and Humility together to be one and the same, which yet are at greater distance one from the other,
We Are most humble when we least express it, so full of contradictions is Hypocrisy, (and what a huge and gulf is there between Hypocrisy and Humility?) so reaching At Impossibilities, which may draw Pride and Humility together to be one and the same, which yet Are At greater distance one from the other,
pns12 vbr av-ds j c-crq pns12 ds vvi pn31, av j pp-f n2 vbz n1, (cc r-crq dt j cc n1 vbz a-acp p-acp n1 cc n1?) av vvg p-acp n2, r-crq vmb vvi n1 cc n1 av pc-acp vbi crd cc dt d, r-crq av vbr p-acp jc n1 pi p-acp dt n-jn,
(36) sermon (DIV2)
903
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15231
then the Earth is from the Heaven.
then the Earth is from the Heaven.
cs dt n1 vbz p-acp dt n1.
(36) sermon (DIV2)
903
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15232
And thus we divide Humility, nay thus we divide our selves from our selves, our soules from our bodies;
And thus we divide Humility, nay thus we divide our selves from our selves, our Souls from our bodies;
cc av pns12 vvb n1, uh-x av pns12 vvb po12 n2 p-acp po12 n2, po12 n2 p-acp po12 n2;
(36) sermon (DIV2)
903
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15233
either our Humility is so spirituall that we cannot see it, neither dropping at the eyes,
either our Humility is so spiritual that we cannot see it, neither dropping At the eyes,
d po12 n1 vbz av j cst pns12 vmbx vvi pn31, av-dx vvg p-acp dt n2,
(36) sermon (DIV2)
903
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15234
nor changing the countenance, nor bowing the knees;
nor changing the countenance, nor bowing the knees;
ccx vvg dt n1, ccx vvg dt n2;
(36) sermon (DIV2)
903
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15235
nor heare it in complaints, and grones, and roarings, which were wont to be the language of humility;
nor hear it in complaints, and groans, and roarings, which were wont to be the language of humility;
ccx vvi pn31 p-acp n2, cc n2, cc n2-vvg, r-crq vbdr j pc-acp vbi dt n1 pp-f n1;
(36) sermon (DIV2)
903
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15236
or so corporeall, that we see it all. God hath his part, and but a part, and so hath none;
or so corporeal, that we see it all. God hath his part, and but a part, and so hath none;
cc av j, cst pns12 vvb pn31 d. np1 vhz po31 n1, cc p-acp dt n1, cc av vhz pix;
(36) sermon (DIV2)
903
Page 583
15237
and then the conjecture is easie, who hath it all. But our selves include both;
and then the conjecture is easy, who hath it all. But our selves include both;
cc av dt n1 vbz j, r-crq vhz pn31 d. p-acp po12 n2 vvi d;
(36) sermon (DIV2)
903
Page 583
15238
neither is my Body my self, nor my Soul my self, but I am one made up of both, the knot that tyes them both together;
neither is my Body my self, nor my Soul my self, but I am one made up of both, the knot that ties them both together;
av-dx vbz po11 n1 po11 n1, ccx po11 n1 po11 n1, cc-acp pns11 vbm pi vvd a-acp pp-f d, dt n1 cst vvz pno32 d av;
(36) sermon (DIV2)
904
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15239
and my Humility lasts no longer then whilst I am one of both. Whilst then we are so, let us give him both, and first the Soule.
and my Humility lasts no longer then while I am one of both. While then we Are so, let us give him both, and First the Soul.
cc po11 n1 vvz dx jc cs cs pns11 vbm pi pp-f d. cs av pns12 vbr av, vvb pno12 vvi pno31 d, cc ord dt n1.
(36) sermon (DIV2)
904
Page 583
15240
For there is no vice so dangerous, or to which we are more subject, then spirituall pride.
For there is no vice so dangerous, or to which we Are more Subject, then spiritual pride.
p-acp pc-acp vbz dx n1 av j, cc p-acp r-crq pns12 vbr av-dc j-jn, av j n1.
(36) sermon (DIV2)
904
Page 583
15241
Other vices proceed from some defect in us, or some sinfull imbecillity of nature, but this many times ariseth out of our good parts;
Other vices proceed from Some defect in us, or Some sinful imbecility of nature, but this many times arises out of our good parts;
av-jn n2 vvb p-acp d n1 p-acp pno12, cc d j n1 pp-f n1, cc-acp d d n2 vvz av pp-f po12 j n2;
(36) sermon (DIV2)
904
Page 583
15242
Others fly from the presence of God, this dares him to his face, and makes even Ruine it self the Foundation of its Tabernacle.
Others fly from the presence of God, this dares him to his face, and makes even Ruin it self the Foundation of its Tabernacle.
n2-jn vvb p-acp dt n1 pp-f np1, d vvz pno31 p-acp po31 n1, cc vvz av n1 pn31 n1 dt n1 pp-f po31 n1.
(36) sermon (DIV2)
904
Page 583
15243
Intestinum malum periculosius, The more neere the evil cleaves to the soule, the more dangerous it is;Intestine malum periculosius, The more near the evil cleaves to the soul, the more dangerous it is;
np1 fw-la fw-la, dt av-dc av-j dt n-jn vvz p-acp dt n1, dt av-dc j pn31 vbz;
(36) sermon (DIV2)
904
Page 583
15244
the more inward, the more fatall. I may wean my self from the world, and fling off vanity;
the more inward, the more fatal. I may wean my self from the world, and fling off vanity;
dt av-dc j, dt av-dc j. pns11 vmb vvi po11 n1 p-acp dt n1, cc vvb a-acp n1;
(36) sermon (DIV2)
904
Page 583
15245
I may take off my soul from sensible objects;
I may take off my soul from sensible objects;
pns11 vmb vvi a-acp po11 n1 p-acp j n2;
(36) sermon (DIV2)
904
Page 583
15246
I may deny my appetite, I may shut up my eye, I may bind my hands;
I may deny my appetite, I may shut up my eye, I may bind my hands;
pns11 vmb vvi po11 n1, pns11 vmb vvi a-acp po11 n1, pns11 vmb vvi po11 n2;
(36) sermon (DIV2)
904
Page 583
15247
I may study pleasure so long, till I truly understand it, and know it is but madnesse;
I may study pleasure so long, till I truly understand it, and know it is but madness;
pns11 vmb vvi n1 av av-j, c-acp pns11 av-j vvb pn31, cc vvb pn31 vbz p-acp n1;
(36) sermon (DIV2)
904
Page 583
15248
and the world, till I contemn it; but Pride ultima exuitur, is the last garment which we put off;
and the world, till I contemn it; but Pride ultima exuitur, is the last garment which we put off;
cc dt n1, c-acp pns11 vvb pn31; cc-acp n1 fw-la fw-la, vbz dt ord n1 r-crq pns12 vvd a-acp;
(36) sermon (DIV2)
904
Page 583
15249
when we are naked, we can keep her on; and when we can be nothing we can be proud.
when we Are naked, we can keep her on; and when we can be nothing we can be proud.
c-crq pns12 vbr j, pns12 vmb vvi pno31 a-acp; cc c-crq pns12 vmb vbi pix pns12 vmb vbi j.
(36) sermon (DIV2)
904
Page 583
15250
And therefore some have conceived humility to be placed in the soul as a Canopy covering and shadowing both the faculties, binding and moderating the understanding, and subduing the will;
And Therefore Some have conceived humility to be placed in the soul as a Canopy covering and shadowing both the faculties, binding and moderating the understanding, and subduing the will;
cc av d vhb vvn n1 pc-acp vbi vvn p-acp dt n1 p-acp dt n1 vvg cc vvg d dt n2, vvg cc vvg dt n1, cc j-vvg dt n1;
(36) sermon (DIV2)
904
Page 583
15251
and whilest they sit under humility, they sit in state;
and whilst they fit under humility, they fit in state;
cc cs pns32 vvb p-acp n1, pns32 vvb p-acp n1;
(36) sermon (DIV2)
904
Page 583
15252
the understanding is crowned with raies and light, and the will commands just things, as from its Throne;
the understanding is crowned with rays and Light, and the will commands just things, as from its Throne;
dt n1 vbz vvn p-acp n2 cc n1, cc dt n1 vvz j n2, c-acp p-acp po31 n1;
(36) sermon (DIV2)
904
Page 583
15253
never imploys the eye or hand in any office for which the one should be pluckt out,
never employs the eye or hand in any office for which the one should be plucked out,
av-x vvz dt n1 cc n1 p-acp d n1 p-acp r-crq dt pi vmd vbi vvn av,
(36) sermon (DIV2)
904
Page 583
15254
and the other cut off, but are both in their highest exaltation, being both now under the will of God.
and the other Cut off, but Are both in their highest exaltation, being both now under the will of God.
cc dt n-jn vvn a-acp, cc-acp vbr d p-acp po32 js n1, vbg av-d av p-acp dt n1 pp-f np1.
(36) sermon (DIV2)
904
Page 583
15255
Our understanding many times walks in things too high for it, yet thinks she is above them;
Our understanding many times walks in things too high for it, yet thinks she is above them;
np1 vvg d n2 vvz p-acp n2 av j c-acp pn31, av vvz pns31 vbz p-acp pno32;
(36) sermon (DIV2)
904
Page 583
15256
and our will inclines (and that too oft) to things forbidden, because they are so;
and our will inclines (and that too oft) to things forbidden, Because they Are so;
cc po12 n1 vvz (cc cst av av) p-acp n2 vvn, c-acp pns32 vbr av;
(36) sermon (DIV2)
904
Page 583
15257
cannot endure the check and restraint of a command, which it breaks under that name;
cannot endure the check and restraint of a command, which it breaks under that name;
vmbx vvi dt n1 cc n1 pp-f dt n1, r-crq pn31 vvz p-acp d n1;
(36) sermon (DIV2)
904
Page 583
15258
the two greatest evils under the Sunne, we are too wise, and we are too willfull.
the two greatest evils under the Sun, we Are too wise, and we Are too wilful.
dt crd js n2-jn p-acp dt n1, pns12 vbr av j, cc pns12 vbr av j.
(36) sermon (DIV2)
904
Page 583
15259
Now the pride of our will is quickly seen, and therefore the more curable; It shewes it self in the wild irregular motions of the outward man;
Now the pride of our will is quickly seen, and Therefore the more curable; It shows it self in the wild irregular motions of the outward man;
av dt n1 pp-f po12 n1 vbz av-j vvn, cc av dt av-dc j; pn31 vvz pn31 n1 p-acp dt j j n2 pp-f dt j n1;
(36) sermon (DIV2)
904
Page 583
15260
If lifts up the hand, it moves the tongue, it rowles the eye, it paints it self upon the very countenance, either in smiles or frownes, either in cheerfulnesse or terror;
If lifts up the hand, it moves the tongue, it rolls the eye, it paints it self upon the very countenance, either in smiles or frowns, either in cheerfulness or terror;
cs vvz p-acp dt n1, pn31 vvz dt n1, pn31 vvz dt n1, pn31 vvz pn31 n1 p-acp dt j n1, av-d p-acp n2 cc n2, av-d p-acp n1 cc n1;
(36) sermon (DIV2)
904
Page 583
15261
It is visible in each motion, and there be Lawes to check and curb it, that it may not be so troublesome and destructive as otherwise it would be;
It is visible in each motion, and there be Laws to check and curb it, that it may not be so troublesome and destructive as otherwise it would be;
pn31 vbz j p-acp d n1, cc pc-acp vbi n2 pc-acp vvi cc vvi pn31, cst pn31 vmb xx vbi av j cc j c-acp av pn31 vmd vbi;
(36) sermon (DIV2)
904
Page 583
15262
but quae latent nocent, The serpent at the heele, an over-weening conceit of our own knowledge, of our own perfections,
but Quae latent nocent, The serpent At the heel, an overweening conceit of our own knowledge, of our own perfections,
cc-acp fw-la fw-la fw-la, dt n1 p-acp dt n1, dt vvg n1 pp-f po12 d n1, pp-f po12 d n2,
(36) sermon (DIV2)
904
Page 583
15284
but fitted her with a garment, which she wore for many ages;
but fitted her with a garment, which she wore for many ages;
cc-acp vvn pno31 p-acp dt n1, r-crq pns31 vvd p-acp d n2;
(36) sermon (DIV2)
904
Page 584
15263
how invisible doth it enter us? how deceitfully doth it flatter us? how subtilly ensnare us? Benè sapimus in causa nostra, we are wise in our own cause;
how invisible does it enter us? how deceitfully does it flatter us? how subtly ensnare us? Benè sapimus in causa nostra, we Are wise in our own cause;
c-crq j vdz pn31 vvi pno12? q-crq av-j vdz pn31 vvi pno12? q-crq av-j vvi pno12? fw-la fw-la p-acp fw-la fw-la, pns12 vbr j p-acp po12 d n1;
(36) sermon (DIV2)
904
Page 584
15264
we have dig'd deep and found the truth, which others do but talk of;
we have dug deep and found the truth, which Others do but talk of;
pns12 vhb vvn j-jn cc vvd dt n1, r-crq n2-jn vdb p-acp n1 pp-f;
(36) sermon (DIV2)
904
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15265
we cannot be deceived, and the thought that we cannot be deceived, doth deceive us most.
we cannot be deceived, and the Thought that we cannot be deceived, does deceive us most.
pns12 vmbx vbi vvn, cc dt n1 cst pns12 vmbx vbi vvn, vdz vvi pno12 av-ds.
(36) sermon (DIV2)
904
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Now we are rich, now we are learned, now we are wise, now we reigne as kings, and carry all before us;
Now we Are rich, now we Are learned, now we Are wise, now we Reign as Kings, and carry all before us;
av pns12 vbr j, av pns12 vbr vvn, av pns12 vbr j, av pns12 vvi p-acp n2, cc vvi d p-acp pno12;
(36) sermon (DIV2)
904
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15267
we controll the weak with our power; the ignorant with our knowledge; the poore with our wealth; the simple with our wisdome;
we control the weak with our power; the ignorant with our knowledge; the poor with our wealth; the simple with our Wisdom;
pns12 vvi dt j p-acp po12 n1; dt j p-acp po12 n1; dt j p-acp po12 n1; dt j p-acp po12 n1;
(36) sermon (DIV2)
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15268
and confute our selves with our own arguments, and are poore, because we are so rich;
and confute our selves with our own Arguments, and Are poor, Because we Are so rich;
cc vvi po12 n2 p-acp po12 d n2, cc vbr j, c-acp pns12 vbr av j;
(36) sermon (DIV2)
904
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15269
are deceived, because we are so wise; can do little, because we can do so much;
Are deceived, Because we Are so wise; can do little, Because we can do so much;
vbr vvn, c-acp pns12 vbr av j; vmb vdi j, c-acp pns12 vmb vdi av av-d;
(36) sermon (DIV2)
904
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and manifest our folly unto all men, because we are so wise.
and manifest our folly unto all men, Because we Are so wise.
cc vvi po12 n1 p-acp d n2, c-acp pns12 vbr av j.
(36) sermon (DIV2)
904
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15271
For whither will this high conceit of our selves lift us? even above our selves, besides our selves, against our selves:
For whither will this high conceit of our selves lift us? even above our selves, beside our selves, against our selves:
p-acp q-crq vmb d j n1 pp-f po12 n2 vvb pno12? av p-acp po12 n2, p-acp po12 n2, p-acp po12 n2:
(36) sermon (DIV2)
904
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for wheresoever we stand, we stand a contradiction to our selves and others, and are as far from what we would set up,
for wheresoever we stand, we stand a contradiction to our selves and Others, and Are as Far from what we would Set up,
c-acp c-crq pns12 vvb, pns12 vvb dt n1 p-acp po12 n2 cc n2-jn, cc vbr a-acp av-j p-acp r-crq pns12 vmd vvi a-acp,
(36) sermon (DIV2)
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as they are, who would set up something else which is nothing like it.
as they Are, who would Set up something Else which is nothing like it.
c-acp pns32 vbr, r-crq vmd vvi a-acp pi av r-crq vbz pix av-j pn31.
(36) sermon (DIV2)
904
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15274
We conceive the world is shaken and out of order, and we put forth our hand to beare up the pillars of it.
We conceive the world is shaken and out of order, and we put forth our hand to bear up the pillars of it.
pns12 vvb dt n1 vbz vvn cc av pp-f n1, cc pns12 vvd av po12 n1 pc-acp vvi a-acp dt n2 pp-f pn31.
(36) sermon (DIV2)
904
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We form Common-wealths, we square out one by another, and know the dimensions of neither. We modell Churches, draw out their Government, that is, make a coat for the moon:
We from Commonwealths, we square out one by Another, and know the dimensions of neither. We model Churches, draw out their Government, that is, make a coat for the moon:
pns12 vvb n2, pns12 vvb av crd p-acp n-jn, cc vvb dt n2 pp-f d. pns12 n1 n2, vvb av po32 n1, cst vbz, vvb dt n1 p-acp dt n1:
(36) sermon (DIV2)
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15276
we make a Church, and clothe it with our fancy; fit it with a government, as with a garment, which will never be put on;
we make a Church, and cloth it with our fancy; fit it with a government, as with a garment, which will never be put on;
pns12 vvb dt n1, cc vvi pn31 p-acp po12 n1; vvb pn31 p-acp dt n1, c-acp p-acp dt n1, r-crq vmb av-x vbi vvn a-acp;
(36) sermon (DIV2)
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or if it be, The next power may pluck it off, and leave it naked, leave it nothing,
or if it be, The next power may pluck it off, and leave it naked, leave it nothing,
cc cs pn31 vbb, dt ord n1 vmb vvi pn31 a-acp, cc vvb pn31 j, vvb pn31 pix,
(36) sermon (DIV2)
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or put on some other which may be worne with more honour and safety to that power, which put it on.
or put on Some other which may be worn with more honour and safety to that power, which put it on.
cc vvd p-acp d n-jn r-crq vmb vbi vvn p-acp dc n1 cc n1 p-acp d n1, r-crq vvd pn31 a-acp.
(36) sermon (DIV2)
904
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15279
This is visible and open to the eye, and that eye is but weak and dull which doth not see and observe it;
This is visible and open to the eye, and that eye is but weak and dull which does not see and observe it;
d vbz j cc j p-acp dt n1, cc d n1 vbz p-acp j cc j r-crq vdz xx vvi cc vvi pn31;
(36) sermon (DIV2)
904
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15280
why should then our pride and self-conceit thus walk as in shadow, as in a dreame? why should we thus disquiet our selves in vaine,
why should then our pride and self-conceit thus walk as in shadow, as in a dream? why should we thus disquiet our selves in vain,
q-crq vmd av po12 n1 cc n1 av vvi a-acp p-acp n1, c-acp p-acp dt n1? q-crq vmd pns12 av vvi po12 n2 p-acp j,
(36) sermon (DIV2)
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and busie our selves, and trouble others, to build up that to which we can contribute no more,
and busy our selves, and trouble Others, to built up that to which we can contribute no more,
cc vvi po12 n2, cc vvi n2-jn, pc-acp vvi a-acp d p-acp r-crq pns12 vmb vvi av-dx av-dc,
(36) sermon (DIV2)
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then a poore, feeble wish, which hath not power enough to raise it to that desired height in which we would have it seen,
then a poor, feeble wish, which hath not power enough to raise it to that desired height in which we would have it seen,
cs dt j, j n1, r-crq vhz xx n1 av-d pc-acp vvi pn31 p-acp d j-vvn n1 p-acp r-crq pns12 vmd vhi pn31 vvn,
(36) sermon (DIV2)
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15283
but will leave it where it was first set up (an uselesse unregarded thing) in our brain and imagination? Christ and his Apostles did not leave the Church naked,
but will leave it where it was First Set up (an useless unregarded thing) in our brain and imagination? christ and his Apostles did not leave the Church naked,
cc-acp vmb vvi pn31 c-crq pn31 vbds ord vvn a-acp (dt j j n1) p-acp po12 n1 cc n1? np1 cc po31 n2 vdd xx vvi dt n1 j,
(36) sermon (DIV2)
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in which there were scarce any that did stand up and say, It did not become her;
in which there were scarce any that did stand up and say, It did not become her;
p-acp r-crq a-acp vbdr av-j d cst vdd vvi a-acp cc vvi, pn31 vdd xx vvi pno31;
(36) sermon (DIV2)
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and if we do not now like the fashion, but sit down and invent another, we do but teach and prompt others to do the like;
and if we do not now like the fashion, but fit down and invent Another, we do but teach and prompt Others to do the like;
cc cs pns12 vdb xx av av-j dt n1, cc-acp vvb a-acp cc vvi j-jn, pns12 vdb p-acp vvi cc vvi n2-jn pc-acp vdi dt av-j;
(36) sermon (DIV2)
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and so we shall have many more, and none at all, be ever chusing, ever changing,
and so we shall have many more, and none At all, be ever choosing, ever changing,
cc av pns12 vmb vhi d dc, cc pix p-acp d, vbb av vvg, av vvg,
(36) sermon (DIV2)
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even to the end of the world.
even to the end of the world.
av p-acp dt n1 pp-f dt n1.
(36) sermon (DIV2)
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15289
This is it which hath divided Christians, which have but one name, and given them so many, that it will cost us labour and study but to number them:
This is it which hath divided Christians, which have but one name, and given them so many, that it will cost us labour and study but to number them:
d vbz pn31 r-crq vhz vvn np1, r-crq vhb p-acp crd n1, cc vvn pno32 av d, cst pn31 vmb vvi pno12 vvi cc vvi cc-acp pc-acp vvi pno32:
(36) sermon (DIV2)
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This rends the Church with Schisme; for men that will not be confined, are ever asking how they should be governed;
This rends the Church with Schism; for men that will not be confined, Are ever asking how they should be governed;
d vvz dt n1 p-acp n1; p-acp n2 cst vmb xx vbi vvn, vbr av vvg c-crq pns32 vmd vbi vvn;
(36) sermon (DIV2)
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and they are busiest to question the present form of discipline, who would have none:
and they Are Busiest to question the present from of discipline, who would have none:
cc pns32 vbr js pc-acp vvi dt j n1 pp-f n1, r-crq vmd vhi pix:
(36) sermon (DIV2)
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and if you observe the behaviour of the Schismatick, you may behold him walk, as if he had the Urim and Thummim on his breast, the breast-plate of judgement ever with him,
and if you observe the behaviour of the Schismatic, you may behold him walk, as if he had the Urim and Thummim on his breast, the breastplate of judgement ever with him,
cc cs pn22 vvb dt n1 pp-f dt n-jn, pn22 vmb vvi pno31 vvi, c-acp cs pns31 vhd dt np1 cc j p-acp po31 n1, dt n1 pp-f n1 av p-acp pno31,
(36) sermon (DIV2)
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for by a thought (which is but a look of the mind) he discovers, and determines all things;
for by a Thought (which is but a look of the mind) he discovers, and determines all things;
c-acp p-acp dt n1 (r-crq vbz p-acp dt n1 pp-f dt n1) pns31 vvz, cc vvz d n2;
(36) sermon (DIV2)
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so dangerous is this spirituall pride both to our selves and others.
so dangerous is this spiritual pride both to our selves and Others.
av j vbz d j n1 av-d p-acp po12 n2 cc n2-jn.
(36) sermon (DIV2)
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Nor is the high conceit of our own perfections and holinesse lesse dangerous, but most fatall to our selves;
Nor is the high conceit of our own perfections and holiness less dangerous, but most fatal to our selves;
ccx vbz dt j n1 pp-f po12 d n2 cc n1 av-dc j, cc-acp ds j p-acp po12 n2;
(36) sermon (DIV2)
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For that he aven which we draw out in our fancy, hath no more light and joy in it, then the region of darknesse;
For that he aven which we draw out in our fancy, hath no more Light and joy in it, then the region of darkness;
c-acp cst pns31 vvn r-crq pns12 vvb av p-acp po12 n1, vhz dx dc n1 cc n1 p-acp pn31, cs dt n1 pp-f n1;
(36) sermon (DIV2)
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onely what is wanting in reality, we supply with thought;
only what is wanting in reality, we supply with Thought;
av-j r-crq vbz vvg p-acp n1, pns12 vvb p-acp n1;
(36) sermon (DIV2)
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but to no more purpose then that souldier, who having no other pillow to lay his head on but his head-piece, that he might make it more easie, filled it with chaffe.
but to no more purpose then that soldier, who having no other pillow to lay his head on but his headpiece, that he might make it more easy, filled it with chaff.
cc-acp p-acp dx dc n1 cs d n1, r-crq vhg dx j-jn n1 pc-acp vvi po31 n1 p-acp p-acp po31 n1, cst pns31 vmd vvi pn31 av-dc j, vvd pn31 p-acp n1.
(36) sermon (DIV2)
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We think our selves to be something, as the Apostle speaks, Gal. 6. and we are nothing, and are deceived; We think our selves to be something, as the Apostle speaks, Gal. 6. and we Are nothing, and Are deceived;
pns12 vvb po12 n2 pc-acp vbi pi, p-acp dt n1 vvz, np1 crd cc pns12 vbr pix, cc vbr vvn;
(36) sermon (DIV2)
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pride is but a thought, and pride is folly;
pride is but a Thought, and pride is folly;
n1 vbz p-acp dt n1, cc n1 vbz n1;
(36) sermon (DIV2)
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now we are NONLATINALPHABET, more regular then the rule, more exact then the Law, more bright then light, above the command;
now we Are, more regular then the Rule, more exact then the Law, more bright then Light, above the command;
av pns12 vbr, av-dc j cs dt n1, av-dc j cs dt n1, av-dc j cs j, p-acp dt n1;
(36) sermon (DIV2)
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not to believe us is infidelity; not to obey us is a kind of rebellion; not to admire us is profanenesse;
not to believe us is infidelity; not to obey us is a kind of rebellion; not to admire us is profaneness;
xx pc-acp vvi pno12 p-acp|dt n1; xx pc-acp vvi pno12 vbz dt n1 pp-f n1; xx pc-acp vvi pno12 p-acp|dt n1;
(36) sermon (DIV2)
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not to joyne with us is schisme; not to subscribe to what we say, is heresie. We are, and we alone;
not to join with us is Schism; not to subscribe to what we say, is heresy. We Are, and we alone;
xx pc-acp vvi p-acp pno12 vbz n1; xx pc-acp vvi p-acp r-crq pns12 vvb, vbz n1. pns12 vbr, cc pns12 j;
(36) sermon (DIV2)
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15304
we are as he that lyeth on the top of the mast, and we sleep, and dreame out the tempest;
we Are as he that lies on the top of the mast, and we sleep, and dream out the tempest;
pns12 vbr a-acp pns31 cst vvz p-acp dt n1 pp-f dt n1, cc pns12 vvb, cc vvb av dt n1;
(36) sermon (DIV2)
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we may be Adulterers, Murderers, Traytors, and the Favourites of God; we may be men after Gods own heart, and yet do what his soul hateth:
we may be Adulterers, Murderers, Traitors, and the Favourites of God; we may be men After God's own heart, and yet do what his soul hates:
pns12 vmb vbi n2, n2, n2, cc dt n2 pp-f np1; pns12 vmb vbi n2 p-acp n2 d n1, cc av vdb r-crq po31 n1 vvz:
(36) sermon (DIV2)
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All our sinnes are veniall, though never so great; our sinnes do not hurt, but rather advantage us;
All our Sins Are venial, though never so great; our Sins do not hurt, but rather advantage us;
d po12 n2 vbr j, cs av-x av j; po12 n2 vdb xx vvi, cc-acp av-c vvi pno12;
(36) sermon (DIV2)
904
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the greatest evil that is in us will turn to our good; for our faith is stedfast, our hope lively, and our Election sure;
the greatest evil that is in us will turn to our good; for our faith is steadfast, our hope lively, and our Election sure;
dt js n-jn cst vbz p-acp pno12 vmb vvi p-acp po12 j; p-acp po12 n1 vbz j, po12 n1 j, cc po12 n1 j;
(36) sermon (DIV2)
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15308
and to this height our imagination hath raised us, and from this we fall, and are lost for ever.
and to this height our imagination hath raised us, and from this we fallen, and Are lost for ever.
cc p-acp d n1 po12 n1 vhz vvn pno12, cc p-acp d pns12 vvb, cc vbr vvn p-acp av.
(36) sermon (DIV2)
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And therefore it will concern us to captivate both, both our understanding and our will; not NONLATINALPHABET, not to be over-wise, not to be wise in our own conceits, Rom. 12.16. not to be such Gnosticks, not to seem to know what we do not;
And Therefore it will concern us to captivate both, both our understanding and our will; not, not to be overwise, not to be wise in our own conceits, Rom. 12.16. not to be such Gnostics, not to seem to know what we do not;
cc av pn31 vmb vvi pno12 pc-acp vvi d, av-d po12 n1 cc po12 n1; xx, xx pc-acp vbi j, xx pc-acp vbi j p-acp po12 d n2, np1 crd. xx pc-acp vbi d n2, xx pc-acp vvi pc-acp vvi r-crq pns12 vdb xx;
(36) sermon (DIV2)
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nay sometimes not to seem to know what we do know; and this will defend us from Errour, and our Brethren from offence:
nay sometime not to seem to know what we do know; and this will defend us from Error, and our Brothers from offence:
uh-x av xx pc-acp vvi pc-acp vvi r-crq pns12 vdb vvi; cc d vmb vvi pno12 p-acp n1, cc po12 n2 p-acp n1:
(36) sermon (DIV2)
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and then to subdue our will to our reason and the rule, to subject our will against our naturall desire and inclination to the will of God;
and then to subdue our will to our reason and the Rule, to Subject our will against our natural desire and inclination to the will of God;
cc av pc-acp vvi po12 n1 p-acp po12 n1 cc dt n1, pc-acp vvi po12 n1 p-acp po12 j n1 cc n1 p-acp dt n1 pp-f np1;
(36) sermon (DIV2)
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ad nutum ejus nutu citiùs obedire, to obey every beck of his as soon as the beck is given, in the twinkling of an eye, without deliberation or demur.ad nutum His Nutu citiùs Obedire, to obey every beck of his as soon as the beck is given, in the twinkling of an eye, without deliberation or demur.
fw-la fw-la fw-la fw-la fw-la vvi, pc-acp vvi d n1 pp-f png31 p-acp av c-acp dt n1 vbz vvn, p-acp dt n-vvg pp-f dt n1, p-acp n1 cc n1.
(36) sermon (DIV2)
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In a word, not to doe what thou wouldst, but to obey in what thou wouldst not,
In a word, not to do what thou Wouldst, but to obey in what thou Wouldst not,
p-acp dt n1, xx pc-acp vdi r-crq pns21 vmd2, cc-acp pc-acp vvi p-acp r-crq pns21 vmd2 xx,
(36) sermon (DIV2)
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15314
and which the flesh shrinks from, which is the crown and perfection of Obedience, put on by the hand of Humility.
and which the Flesh shrinks from, which is the crown and perfection of obedience, put on by the hand of Humility.
cc r-crq dt n1 vvz p-acp, r-crq vbz dt n1 cc n1 pp-f n1, vvd a-acp p-acp dt n1 pp-f n1.
(36) sermon (DIV2)
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And this is the Humility of the Soule:
And this is the Humility of the Soul:
cc d vbz dt n1 pp-f dt n1:
(36) sermon (DIV2)
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But is this enough? No, Corpus aptâ sti mihi, A body hast thou prepared me.
But is this enough? No, Corpus aptâ sti mihi, A body hast thou prepared me.
cc-acp vbz d d? uh-dx, fw-la fw-la fw-la fw-la, dt n1 vh2 pns21 vvn pno11.
(36) sermon (DIV2)
906
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15317
God sees thy Body as well as thy Soul, and will have the knee, the tongue, the eye, the countenance, Auditur Philosophus dum videtur; the Philosopher,
God sees thy Body as well as thy Soul, and will have the knee, the tongue, the eye, the countenance, Auditur Philosophus dum videtur; the Philosopher,
np1 vvz po21 n1 c-acp av c-acp po21 n1, cc vmb vhi dt n1, dt n1, dt n1, dt n1, fw-la fw-la fw-la fw-la; dt n1,
(36) sermon (DIV2)
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and so the Christian, is heard when he is seen.
and so the Christian, is herd when he is seen.
cc av dt njp, vbz vvn c-crq pns31 vbz vvn.
(36) sermon (DIV2)
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15319
Thou art to walk with him, or before him. Come, saith David, Let us worship and fall down,
Thou art to walk with him, or before him. Come, Says David, Let us worship and fallen down,
pns21 vb2r pc-acp vvi p-acp pno31, cc p-acp pno31. np1, vvz np1, vvb pno12 vvi cc vvi a-acp,
(36) sermon (DIV2)
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and kneel before the Lord our Maker. Then you may best take Humilitie's picture, when the Body is on the ground;and kneel before the Lord our Maker. Then you may best take Humility's picture, when the Body is on the ground;
cc vvi p-acp dt n1 po12 n1. av pn22 vmb av-js vvi ng1 n1, c-crq dt n1 vbz p-acp dt n1;
(36) sermon (DIV2)
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15321
you may mark her how she bowes it down, watch her in a teare, take hold of her in a look, follow her in all her postures, till she faint,
you may mark her how she bows it down, watch her in a tear, take hold of her in a look, follow her in all her postures, till she faint,
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(36) sermon (DIV2)
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and droop, and lye down in dust and ashes.
and droop, and lie down in dust and Ashes.
cc vvi, cc vvi a-acp p-acp n1 cc n2.
(36) sermon (DIV2)
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15323
Oh beloved, the time was when men did so walk, as if God had been visible and before them;
O Beloved, the time was when men did so walk, as if God had been visible and before them;
uh j-vvn, dt n1 vbds c-crq n2 vdd av vvi, c-acp cs np1 vhd vbn j cc p-acp pno32;
(36) sermon (DIV2)
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The time was when Humility was thought a vertue;
The time was when Humility was Thought a virtue;
dt n1 vbds c-crq n1 vbds vvn dt n1;
(36) sermon (DIV2)
906
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15325
when Humility came forth in this dresse, multo deformata pulvere, with ashes sprinkled on her head, her garments rent, like a Penitentiary:
when Humility Come forth in this dress, Much deformata pulvere, with Ashes sprinkled on her head, her garments rend, like a Penitentiary:
c-crq n1 vvd av p-acp d n1, fw-la fw-la fw-la, p-acp n2 vvn p-acp po31 n1, po31 n2 vvn, av-j dt n1:
(36) sermon (DIV2)
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15326
You might have beheld her kissing the chains of imprison'd Martyrs, washing the feet of Lazars, wallowing at the Temple doores, begging the prayers of the Saints;
You might have beheld her kissing the chains of imprisoned Martyrs, washing the feet of Lazars, wallowing At the Temple doors, begging the Prayers of the Saints;
pn22 vmd vhi vvn pno31 vvg dt n2 pp-f vvn n2, vvg dt n2 pp-f n2, vvg p-acp dt n1 n2, vvg dt n2 pp-f dt n2;
(36) sermon (DIV2)
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you might have seen her rent, and torn, stript and naked, the haire neglected, the eye hollow, the body withered, the feet bare,
you might have seen her rend, and torn, stripped and naked, the hair neglected, the eye hollow, the body withered, the feet bore,
pn22 vmd vhi vvn po31 n1, cc vvn, vvn cc j, dt n1 vvn, dt n1 j-jn, dt n1 vvd, dt n2 j,
(36) sermon (DIV2)
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and the knees of horn, as Nazianzen describes it in his 12. Oration.
and the knees of horn, as Nazianzen describes it in his 12. Oration.
cc dt n2 pp-f n1, c-acp np1 vvz pn31 p-acp po31 crd n1.
(36) sermon (DIV2)
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Then we humility not sunk into the soul, but written and engraven in the body in Capitall letters, that you might have run and read it.
Then we humility not sunk into the soul, but written and engraven in the body in Capital letters, that you might have run and read it.
cs pns12 n1 xx vvn p-acp dt n1, cc-acp vvn cc vvn p-acp dt n1 p-acp j n2, cst pn22 vmd vhi vvn cc vvi pn31.
(36) sermon (DIV2)
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But, I know not how the Face of Christendome is much altered, and humility grown stately, hath bracelets on her Armes,
But, I know not how the Face of Christendom is much altered, and humility grown stately, hath bracelets on her Arms,
p-acp, pns11 vvb xx c-crq dt n1 pp-f np1 vbz av-d vvn, cc n1 vvn j, vhz n2 p-acp po31 n2,
(36) sermon (DIV2)
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and rich Diamonds on her Head: we have fed her daintily, and set her upon her feet.
and rich Diamonds on her Head: we have fed her daintily, and Set her upon her feet.
cc j n2 p-acp po31 n1: pns12 vhb vvn pno31 av-j, cc vvd pno31 p-acp po31 n2.
(36) sermon (DIV2)
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Walk humbly; that we can without hat or knee, with a merry and lofty countenance, with a face set by our Ambition,Walk humbly; that we can without hat or knee, with a merry and lofty countenance, with a face Set by our Ambition,
vvb av-j; cst pns12 vmb p-acp n1 cc n1, p-acp dt j cc j n1, p-acp dt n1 vvn p-acp po12 n1,
(36) sermon (DIV2)
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and even speaking our Pride and Scorn;
and even speaking our Pride and Scorn;
cc av vvg po12 n1 cc n1;
(36) sermon (DIV2)
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and we appeare in the service of God, as in a thing below us and which we Honour with our Presence:
and we appear in the service of God, as in a thing below us and which we Honour with our Presence:
cc pns12 vvb p-acp dt n1 pp-f np1, c-acp p-acp dt n1 p-acp pno12 cc r-crq pns12 vvb p-acp po12 n1:
(36) sermon (DIV2)
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Humility with an Humble look, a bowed knee, a Bare Head, a Composed Countenance? away with it, It is Idolatry and Superstition.
Humility with an Humble look, a bowed knee, a Bore Head, a Composed Countenance? away with it, It is Idolatry and Superstition.
n1 p-acp dt j n1, dt j-vvn n1, dt j n1, dt vvn n1? av p-acp pn31, pn31 vbz n1 cc n1.
(36) sermon (DIV2)
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But let us not deceive our selves; God hates the visor of humility, but not her face;
But let us not deceive our selves; God hates the visor of humility, but not her face;
cc-acp vvb pno12 xx vvi po12 n2; np1 vvz dt n1 pp-f n1, cc-acp xx po31 n1;
(36) sermon (DIV2)
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If she borrow from art and the pencill, she is deformed, but appearing in her own likenesse, in that dresse;
If she borrow from art and the pencil, she is deformed, but appearing in her own likeness, in that dress;
cs pns31 vvb p-acp n1 cc dt n1, pns31 vbz vvn, cc-acp vvg p-acp po31 d n1, p-acp d n1;
(36) sermon (DIV2)
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which God himself hath put her in, she is lovely, and shines upon those duties in which we are imployed,
which God himself hath put her in, she is lovely, and shines upon those duties in which we Are employed,
r-crq np1 px31 vhz vvn pno31 p-acp, pns31 vbz j, cc vvz p-acp d n2 p-acp r-crq pns12 vbr vvn,
(36) sermon (DIV2)
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and makes them so delightfull to behold. 'Tis true, the thought may knock at heaven, when the body is on the ground;
and makes them so delightful to behold. It's true, the Thought may knock At heaven, when the body is on the ground;
cc vvz pno32 av j pc-acp vvi. pn31|vbz j, dt n1 vmb vvi p-acp n1, c-crq dt n1 vbz p-acp dt n1;
(36) sermon (DIV2)
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and when that's shut up between two walls, may measure out a Kingdome; and the whole world may be too narrow for an Anchoret:
and when that's shut up between two walls, may measure out a Kingdom; and the Whole world may be too narrow for an Anchoret:
cc c-crq d|vbz vvn a-acp p-acp crd n2, vmb vvi av dt n1; cc dt j-jn n1 vmb vbi av j c-acp dt n1:
(36) sermon (DIV2)
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but it is as true, That humility never seized on the mind, but it draws the body after it;
but it is as true, That humility never seized on the mind, but it draws the body After it;
cc-acp pn31 vbz a-acp j, cst n1 av-x vvn p-acp dt n1, cc-acp pn31 vvz dt n1 p-acp pn31;
(36) sermon (DIV2)
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If I lose my friend, my look will tell you he is gone.
If I loose my friend, my look will tell you he is gone.
cs pns11 vvb po11 n1, po11 n1 vmb vvi pn22 pns31 vbz vvn.
(36) sermon (DIV2)
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If a robber spoil all that I have, there is a kind of devastation of the countenance,
If a robber spoil all that I have, there is a kind of devastation of the countenance,
cs dt n1 vvi d cst pns11 vhb, pc-acp vbz dt n1 pp-f n1 pp-f dt n1,
(36) sermon (DIV2)
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but a wounded spirit who can beare? If thy soul be truly humble, thy bones will consume, and thy marrow waste, as David speaks, Thy eye wax old, and thou wilt forget to eat thy bread;
but a wounded Spirit who can bear? If thy soul be truly humble, thy bones will consume, and thy marrow waste, as David speaks, Thy eye wax old, and thou wilt forget to eat thy bred;
cc-acp dt j-vvn n1 r-crq vmb vvi? cs po21 n1 vbi av-j j, po21 n2 vmb vvi, cc po21 n1 vvi, p-acp np1 vvz, po21 n1 vvi j, cc pns21 vm2 vvi pc-acp vvi po21 n1;
(36) sermon (DIV2)
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thou wilt goe heavily all the day long.
thou wilt go heavily all the day long.
pns21 vm2 vvi av-j d dt n1 av-j.
(36) sermon (DIV2)
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Think what we will, pretend what we can, flatter our selves as we please, I shall assoone believe him chast, whose eyes are full of Adulteries,
Think what we will, pretend what we can, flatter our selves as we please, I shall As soon believe him chaste, whose eyes Are full of Adulteries,
vvb r-crq pns12 vmb, vvb r-crq pns12 vmb, vvb po12 n2 c-acp pns12 vvb, pns11 vmb av vvi pno31 j, rg-crq n2 vbr j pp-f n2,
(36) sermon (DIV2)
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or who will sell a copyhold to buy Aretines pictures; I shall as soon think him modest, whose mouth is an open sepulchre;
or who will fell a copyhold to buy Aretines pictures; I shall as soon think him modest, whose Mouth is an open Sepulchre;
cc r-crq vmb vvi dt n1 pc-acp vvi npg1 n2; pns11 vmb a-acp av vvb pno31 j, rg-crq n1 vbz dt j n1;
(36) sermon (DIV2)
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They prophesied to us, and they spake to us, I may say, they died to us,
They prophesied to us, and they spoke to us, I may say, they died to us,
pns32 vvd p-acp pno12, cc pns32 vvd p-acp pno12, pns11 vmb vvi, pns32 vvd p-acp pno12,
(37) sermon (DIV1)
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him charitable, who will sooner eat up twenty poore men, then feed one, as that man devote and humble in his heart, who is so bold and irreverent in his outward gesture.
him charitable, who will sooner eat up twenty poor men, then feed one, as that man devote and humble in his heart, who is so bold and irreverent in his outward gesture.
pn31 j, r-crq n1 av-c vvi p-acp crd j n2, av vvb pi, c-acp cst n1 vvi cc vvi p-acp po31 n1, r-crq vbz av j cc j p-acp po31 j n1.
(36) sermon (DIV2)
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I cannot but look upon it as upon an impossibility, to draw these two together, a neglectfull deportment, and humility;
I cannot but look upon it as upon an impossibility, to draw these two together, a neglectful deportment, and humility;
pns11 vmbx p-acp vvi p-acp pn31 p-acp p-acp dt n1, pc-acp vvi d crd av, dt j n1, cc n1;
(36) sermon (DIV2)
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for I cannot imagine, nor can any man give me a reason, why every.
for I cannot imagine, nor can any man give me a reason, why every.
c-acp pns11 vmbx vvi, ccx vmb d n1 vvb pno11 dt n1, c-crq d.
(36) sermon (DIV2)
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Passion, nay, why every vice should shew it self in the outward man, totâ corpulentiâ, as the Father speaks, in its full proportion and dimensions;
Passion, nay, why every vice should show it self in the outward man, totâ corpulentiâ, as the Father speaks, in its full proportion and dimensions;
n1, uh-x, q-crq d n1 vmd vvi pn31 n1 p-acp dt j n1, fw-la fw-la, p-acp dt n1 vvz, p-acp po31 j n1 cc n2;
(36) sermon (DIV2)
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That Anger should shake the lips, and set the teeth, and dye the face sometimes with white sometimes with red;
That Anger should shake the lips, and Set the teeth, and die the face sometime with white sometime with read;
cst n1 vmd vvi dt n2, cc vvd dt n2, cc vvi dt n1 av p-acp j-jn av p-acp j-jn;
(36) sermon (DIV2)
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that sorrow should make men put on sackcloth, rend their garments, beat their heads against the walls,
that sorrow should make men put on Sackcloth, rend their garments, beatrice their Heads against the walls,
d n1 vmd vvi n2 vvi p-acp n1, vvb po32 n2, vvb po32 n2 p-acp dt n2,
(36) sermon (DIV2)
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as Augustus did for the defeat and losse of Varus; that even dissimulation it self should betray it self by the winking of the eye, Prov. 10.10.
as Augustus did for the defeat and loss of Varus; that even dissimulation it self should betray it self by the winking of the eye, Curae 10.10.
c-acp npg1 vdd p-acp dt n1 cc n1 pp-f np1; cst av n1 pn31 n1 vmd vvi pn31 n1 p-acp dt n-vvg pp-f dt n1, np1 crd.
(36) sermon (DIV2)
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That every vice and virtue should one way or other open it self, and even speak to the eye, onely Devotion and Humility should sink in,
That every vice and virtue should one Way or other open it self, and even speak to the eye, only Devotion and Humility should sink in,
cst d n1 cc n1 vmd pi n1 cc j-jn j pn31 n1, cc av vvb p-acp dt n1, j n1 cc n1 vmd vvi p-acp,
(36) sermon (DIV2)
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and withdraw it self, lurke and lye hid in the inward man, as if it were ashamed to shew its head;
and withdraw it self, lurk and lie hid in the inward man, as if it were ashamed to show its head;
cc vvb pn31 n1, vvi cc vvi vvn p-acp dt j n1, c-acp cs pn31 vbdr j pc-acp vvi po31 n1;
(36) sermon (DIV2)
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that we should be afraid, to kneel, afraid, to be reverent; that it should be a sinne to kneel, a sin to be humble;
that we should be afraid, to kneel, afraid, to be reverend; that it should be a sin to kneel, a since to be humble;
cst pns12 vmd vbi j, pc-acp vvi, j, pc-acp vbi j; cst pn31 vmd vbi dt n1 pc-acp vvi, dt n1 pc-acp vbi j;
(36) sermon (DIV2)
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that to come and fall down, or bow, though it be in the house of God, is to worship Dagon. Reason and Religion help us,
that to come and fallen down, or bow, though it be in the house of God, is to worship Dagon. Reason and Religion help us,
cst pc-acp vvi cc vvi a-acp, cc n1, cs pn31 vbb p-acp dt n1 pp-f np1, vbz p-acp n1 np1. n1 cc n1 vvb pno12,
(36) sermon (DIV2)
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and destroy every Altar, and break down every image, and burn it with fire, and chase and banish all superstition from the face of the earth.
and destroy every Altar, and break down every image, and burn it with fire, and chase and banish all Superstition from the face of the earth.
cc vvi d n1, cc vvi a-acp d n1, cc vvb pn31 p-acp n1, cc vvi cc vvi d n1 p-acp dt n1 pp-f dt n1.
(36) sermon (DIV2)
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And let all the people say Amen. And let all the people say Amen.
cc vvb d dt n1 vvb uh-n.
(36) sermon (DIV2)
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But, God forbid, that reverence, and those motions and expressions of humility which are the works and language of the heart, should be swept out together with the rubbish;
But, God forbid, that Reverence, and those motions and expressions of humility which Are the works and language of the heart, should be swept out together with the rubbish;
p-acp, np1 vvb, cst n1, cc d n2 cc n2 pp-f n1 r-crq vbr dt n2 cc n1 pp-f dt n1, vmd vbi vvn av av p-acp dt n1;
(36) sermon (DIV2)
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that the wind which drives out superstition, should leave an open way for Profanenesse and Atheisme to enter in.
that the wind which drives out Superstition, should leave an open Way for Profaneness and Atheism to enter in.
cst dt n1 r-crq vvz av n1, vmd vvi dt j n1 p-acp n1 cc n1 pc-acp vvi p-acp.
(36) sermon (DIV2)
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And let all the people say Amen to that too.And let all the people say Amen to that too.
cc vvb d dt n1 vvb uh-n p-acp cst av.
(36) sermon (DIV2)
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For if we do not present our bodies as well as our soules a living sacrifice, glorifying God in every motion of it,
For if we do not present our bodies as well as our Souls a living sacrifice, glorifying God in every motion of it,
p-acp cs pns12 vdb xx vvi po12 n2 c-acp av c-acp po12 n2 dt vvg n1, vvg np1 p-acp d n1 pp-f pn31,
(36) sermon (DIV2)
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as as we do in every conception of our mind, Rom. 12.1. Our service cannot be a reasonable service of him, and the same tempest may drive down before it religion and reason both.
as as we do in every conception of our mind, Rom. 12.1. Our service cannot be a reasonable service of him, and the same tempest may drive down before it Religion and reason both.
c-acp c-acp pns12 vdb p-acp d n1 pp-f po12 n1, np1 crd. po12 n1 vmbx vbi dt j n1 pp-f pno31, cc dt d n1 vmb vvi a-acp p-acp pn31 n1 cc n1 av-d.
(36) sermon (DIV2)
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S. Paul hath joyned them both together as in the purchase, so also in the obligation, 1 Cor. 6.20.
S. Paul hath joined them both together as in the purchase, so also in the obligation, 1 Cor. 6.20.
np1 np1 vhz vvn pno32 d av c-acp p-acp dt n1, av av p-acp dt n1, crd np1 crd.
(36) sermon (DIV2)
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and tell us what God is. This is a message which no man can bring, nor no man can heare.
and tell us what God is. This is a message which no man can bring, nor no man can hear.
cc vvb pno12 r-crq np1 vbz. d vbz dt n1 r-crq dx n1 vmb vvi, ccx dx n1 vmb vvi.
(36) sermon (DIV2)
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Ye are bought with a price, This is the Antecedent; and then it follows necessarily, therefore glorifie God in your bodies and your spirits, which are Gods. You Are bought with a price, This is the Antecedent; and then it follows necessarily, Therefore Glorify God in your bodies and your spirits, which Are God's
pn22 vbr vvn p-acp dt n1, d vbz dt n1; cc av pn31 vvz av-j, av vvi np1 p-acp po22 n2 cc po22 n2, r-crq vbr n2
(36) sermon (DIV2)
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But this may seem too generall;
But this may seem too general;
p-acp d vmb vvi av j;
(36) sermon (DIV2)
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yet if we know what humility is, we shall the better see how to walk humbly with our God;
yet if we know what humility is, we shall the better see how to walk humbly with our God;
av cs pns12 vvb r-crq n1 vbz, pns12 vmb dt av-jc vvi c-crq pc-acp vvi av-j p-acp po12 n1;
(36) sermon (DIV2)
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but we will draw it neerer, and be more particular. And indeed, to walk humbly with our God, and to walk before him, Gen. 17.1. to walk in his statutes, Psal. 119.1. to walk in the light of the Lord, Is. 2.5. to walk as in his sight, differ not in signification, nor present unto our understandings diverse things.
but we will draw it nearer, and be more particular. And indeed, to walk humbly with our God, and to walk before him, Gen. 17.1. to walk in his statutes, Psalm 119.1. to walk in the Light of the Lord, Is. 2.5. to walk as in his sighed, differ not in signification, nor present unto our understandings diverse things.
p-acp pns12 vmb vvi pn31 av-jc, cc vbi av-dc j. cc av, pc-acp vvi av-j p-acp po12 n1, cc pc-acp vvi p-acp pno31, np1 crd. pc-acp vvi p-acp po31 n2, np1 crd. pc-acp vvi p-acp dt n1 pp-f dt n1, np1 crd. pc-acp vvi a-acp p-acp po31 n1, vvb xx p-acp n1, ccx vvi p-acp po12 n2 j n2.
(36) sermon (DIV2)
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For all speake but this, to walk as in his presence, to walk as if he were a neer spectator,
For all speak but this, to walk as in his presence, to walk as if he were a near spectator,
p-acp d vvb p-acp d, pc-acp vvi a-acp p-acp po31 n1, pc-acp vvi c-acp cs pns31 vbdr dt av-j n1,
(36) sermon (DIV2)
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as if he were visible before us, not to shroud and mantle our selves, not to run into the thicket,
as if he were visible before us, not to shroud and mantle our selves, not to run into the thicket,
c-acp cs pns31 vbdr j p-acp pno12, xx pc-acp vvi cc n1 po12 n2, xx pc-acp vvi p-acp dt n1,
(36) sermon (DIV2)
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as if there he could not see us;
as if there he could not see us;
c-acp cs a-acp pns31 vmd xx vvi pno12;
(36) sermon (DIV2)
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but so to behave our selves, as if he were a stander by, an eye-witnesse of all our Actions;
but so to behave our selves, as if he were a stander by, an eyewitness of all our Actions;
cc-acp av pc-acp vvi po12 n2, c-acp cs pns31 vbdr dt vvb p-acp, dt n1 pp-f d po12 n2;
(36) sermon (DIV2)
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to curb our fancy, keep our tongue, be afraid of every Action, upon this certain perswasion, That God is at hand. For as God is Emanuel, God with us,
to curb our fancy, keep our tongue, be afraid of every Actium, upon this certain persuasion, That God is At hand. For as God is Emmanuel, God with us,
pc-acp vvi po12 n1, vvb po12 n1, vbb j pp-f d n1, p-acp d j n1, cst np1 vbz p-acp n1. c-acp c-acp np1 vbz np1, np1 p-acp pno12,
(36) sermon (DIV2)
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when he blesseth us and doth us good, so do we walk with God when we blesse him, and do our duties.
when he Blesses us and does us good, so do we walk with God when we bless him, and do our duties.
c-crq pns31 vvz pno12 cc vdz pno12 j, av vdb pns12 vvb p-acp np1 c-crq pns12 vvb pno31, cc vdb po12 n2.
(36) sermon (DIV2)
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As I was with Moses, so will I be with thee, saith God to Joshuah, Joshuah. 5. Then God is with us when he strengthneth our hands,As I was with Moses, so will I be with thee, Says God to Joshua, Joshua. 5. Then God is with us when he strengtheneth our hands,
c-acp pns11 vbds p-acp np1, av vmb pns11 vbi p-acp pno21, vvz np1 p-acp np1, np1. crd av np1 vbz p-acp pno12 c-crq pns31 vvz po12 n2,
(36) sermon (DIV2)
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when he shadows us under his wing, when he poureth forth his graces upon us;
when he shadows us under his wing, when he pours forth his graces upon us;
c-crq pns31 n2 pno12 p-acp po31 n1, c-crq pns31 vvz av po31 n2 p-acp pno12;
(36) sermon (DIV2)
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and then we walk with him when we bowe before him, use all the faculties of our soules,
and then we walk with him when we bow before him, use all the faculties of our Souls,
cc cs pns12 vvb p-acp pno31 c-crq pns12 vvi p-acp pno31, vvb d dt n2 pp-f po12 n2,
(36) sermon (DIV2)
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and move every member of our bodies as his, and as in his sight; when we devote our selves to him alone;
and move every member of our bodies as his, and as in his sighed; when we devote our selves to him alone;
cc vvi d n1 pp-f po12 n2 p-acp png31, cc c-acp p-acp po31 n1; c-crq pns12 vvb po12 n2 p-acp pno31 av-j;
(36) sermon (DIV2)
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when our eye looks upon him as the eye of the handmaid on the eye of her mistress, and by a strict and sincere obedience we follow him in all those waies which he hath appointed for us.
when our eye looks upon him as the eye of the handmaid on the eye of her mistress, and by a strict and sincere Obedience we follow him in all those ways which he hath appointed for us.
c-crq po12 n1 vvz p-acp pno31 p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f po31 n1, cc p-acp dt j cc j n1 pns12 vvb pno31 p-acp d d n2 r-crq pns31 vhz vvn p-acp pno12.
(36) sermon (DIV2)
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This I take to be the meaning of the words; we shall draw all within the compasse of these considerations;
This I take to be the meaning of the words; we shall draw all within the compass of these considerations;
d pns11 vvb pc-acp vbi dt n1 pp-f dt n2; pns12 vmb vvi d p-acp dt n1 pp-f d n2;
(36) sermon (DIV2)
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first, That God hath an all-seeing eye, That he sees all ad Nudum, as the Schooles speak, naked as they are, surveys our Actions, heares our words,
First, That God hath an All-seeing eye, That he sees all and Nudum, as the Schools speak, naked as they Are, surveys our Actions, hears our words,
ord, cst np1 vhz dt j n1, cst pns31 vvz d cc np1, p-acp dt n2 vvb, j c-acp pns32 vbr, vvz po12 n2, vvz po12 n2,
(36) sermon (DIV2)
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and searcheth the very inwards of the heart: secondly, That truly to believe this is the best preservative of the other two;
and Searches the very inward of the heart: secondly, That truly to believe this is the best preservative of the other two;
cc vvz dt j n2-j pp-f dt n1: ord, cst av-j pc-acp vvi d vbz dt js n1 pp-f dt j-jn crd;
(36) sermon (DIV2)
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the best meanes to establish Justice, and uphold Mercy in us; to keep us in an even and unerring course of obedience:
the best means to establish justice, and uphold Mercy in us; to keep us in an even and unerring course of Obedience:
dt js n2 pc-acp vvi n1, cc vvi n1 p-acp pno12; p-acp vvb pno12 p-acp dt n1 cc j n1 pp-f n1:
(36) sermon (DIV2)
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for will any man offend his God in his very eye? And in the third place, we shall discover and point out those who do not thus walk with God,
for will any man offend his God in his very eye? And in the third place, we shall discover and point out those who do not thus walk with God,
p-acp n1 d n1 vvi po31 n1 p-acp po31 j n1? cc p-acp dt ord n1, pns12 vmb vvi cc vvi av d r-crq vdb xx av vvi p-acp np1,
(36) sermon (DIV2)
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but walk in the haughtinesse, and deceitfulnesse of their hearts, as if God had neither eye to see,
but walk in the haughtiness, and deceitfulness of their hearts, as if God had neither eye to see,
cc-acp vvb p-acp dt n1, cc n1 pp-f po32 n2, c-acp cs np1 vhd dx n1 pc-acp vvi,
(36) sermon (DIV2)
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nor eare to heare, nor hand to punish them, that we may mark and avoid them;
nor ear to hear, nor hand to Punish them, that we may mark and avoid them;
ccx n1 pc-acp vvi, ccx n1 pc-acp vvi pno32, cst pns12 vmb vvi cc vvi pno32;
(36) sermon (DIV2)
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and this shall serve for use and application. What doth God require? — to walk humbly with thy God.
and this shall serve for use and application. What does God require? — to walk humbly with thy God.
cc d vmb vvi p-acp n1 cc n1. q-crq vdz np1 vvi? — pc-acp vvi av-j p-acp po21 n1.
(36) sermon (DIV2)
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And first, That we may walk humbly with our God, this must be laid as a foundation to build upon,
And First, That we may walk humbly with our God, this must be laid as a Foundation to built upon,
cc ord, cst pns12 vmb vvi av-j p-acp po12 n1, d vmb vbi vvn p-acp dt n1 pc-acp vvi p-acp,
(36) sermon (DIV2)
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as the primum movens, as the which first sets us a walking, and puts us into this carefull and humble posture, That God is present every where,
as the primum movens, as the which First sets us a walking, and puts us into this careful and humble posture, That God is present every where,
c-acp dt fw-la n2, p-acp dt r-crq ord vvz pno12 dt n-vvg, cc vvz pno12 p-acp d j cc j n1, cst np1 vbz j d q-crq,
(36) sermon (DIV2)
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and seeth and knoweth all things.
and sees and Knoweth all things.
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(36) sermon (DIV2)
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And here we must not make too curious and bold a disquisition concerning the manner how God is present every where,
And Here we must not make too curious and bold a disquisition Concerning the manner how God is present every where,
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(36) sermon (DIV2)
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and how he seeth all things;
and how he sees all things;
cc c-crq pns31 vvz d n2;
(36) sermon (DIV2)
911
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It is enough for us to believe he doth so, and not to seek to know that which he never told us,
It is enough for us to believe he does so, and not to seek to know that which he never told us,
pn31 vbz av-d p-acp pno12 pc-acp vvi pns31 vdz av, cc xx pc-acp vvi pc-acp vvi d r-crq pns31 av-x vvd pno12,
(36) sermon (DIV2)
911
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and which indeed he cannot tell us, because we cannot apprehend it:
and which indeed he cannot tell us, Because we cannot apprehend it:
cc r-crq av pns31 vmbx vvi pno12, c-acp pns12 vmbx vvi pn31:
(36) sermon (DIV2)
911
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for how can we receive that knowledge, of which we are not capable? we read, That he filleth the earth and the heaven, Jer. 23.24. That heaven is his Throne, and the earth his footstoole, Is. 66.1.
for how can we receive that knowledge, of which we Are not capable? we read, That he fills the earth and the heaven, Jer. 23.24. That heaven is his Throne, and the earth his footstool, Is. 66.1.
c-acp c-crq vmb pns12 vvi d n1, pp-f r-crq pns12 vbr xx j? pns12 vvb, cst pns31 vvz dt n1 cc dt n1, np1 crd. cst n1 vbz po31 n1, cc dt n1 po31 n1, np1 crd.
(36) sermon (DIV2)
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That he is higher then heaven, and deeper then hell, and longer then the earth, and broader then the sea, Job 11.7,8,9.That he is higher then heaven, and Deeper then hell, and longer then the earth, and Broader then the sea, Job 11.7,8,9.
cst pns31 vbz jc cs n1, cc avc-jn cs n1, cc av-jc cs dt n1, cc jc cs dt n1, n1 crd.
(36) sermon (DIV2)
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That he is not far from every one of us, That in him we live, and move, and have our being. Acts 17.27,28. That his understanding is infinite, Psal. 147.5. That there is no creature which is not manifest in his sight;That he is not Far from every one of us, That in him we live, and move, and have our being. Acts 17.27,28. That his understanding is infinite, Psalm 147.5. That there is no creature which is not manifest in his sighed;
cst pns31 vbz xx av-j p-acp d crd pp-f pno12, cst p-acp pno31 pns12 vvb, cc vvi, cc vhb po12 n1. np1 crd. d po31 n1 vbz j, np1 crd. cst pc-acp vbz dx n1 r-crq vbz xx j p-acp po31 n1;
(36) sermon (DIV2)
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that all things are naked to him, NONLATINALPHABET, open as the entrailes of a beast cut down in the back, for sacrifice, Heb. 4.13. That he looks down from heaven on the children of men. that all things Are naked to him,, open as the entrails of a beast Cut down in the back, for sacrifice, Hebrew 4.13. That he looks down from heaven on the children of men.
cst d n2 vbr j p-acp pno31,, j c-acp dt n2 pp-f dt n1 vvn a-acp p-acp dt n1, p-acp n1, np1 crd. cst pns31 vvz a-acp p-acp n1 p-acp dt n2 pp-f n2.
(36) sermon (DIV2)
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Psal. 142. That his eyes are open upon all their waies; That neither they, nor their Imquity are hid from his face;
Psalm 142. That his eyes Are open upon all their ways; That neither they, nor their Imquity Are hid from his face;
np1 crd d po31 n2 vbr j p-acp d po32 n2; cst dx pns32, ccx po32 n1 vbr vvn p-acp po31 n1;
(36) sermon (DIV2)
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& hoc satis est dixisse Deo — and this is enough for God to tell us,& hoc satis est dixisse God — and this is enough for God to tell us,
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(36) sermon (DIV2)
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and this is enough for us to know.
and this is enough for us to know.
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(36) sermon (DIV2)
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I dare be bold to say, saith Saint Augustine, Forsitan nec ipse Johannes dicit de Deo, ut est, Saint John was as an eagle,
I Dare be bold to say, Says Saint Augustine, Perhaps nec ipse Johannes dicit de God, ut est, Saint John was as an Eagl,
pns11 vvb vbb j pc-acp vvi, vvz n1 np1, fw-mi fw-la fw-la np1 fw-la fw-la fw-la, fw-la fw-la, n1 np1 vbds p-acp dt n1,
(36) sermon (DIV2)
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and flew aloft, to a higher pitch then the rest, but could not soare so high as to bring us down a full relation,
and flew aloft, to a higher pitch then the rest, but could not soar so high as to bring us down a full Relation,
cc vvd av, p-acp dt jc n1 cs dt n1, cc-acp vmd xx vvi av j c-acp pc-acp vvi pno12 p-acp dt j n1,
(36) sermon (DIV2)
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He was a man inspired from God himself;
He was a man inspired from God himself;
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(36) sermon (DIV2)
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if he had not been inspired, he could have said but little, and being a man, he could say no more.
if he had not been inspired, he could have said but little, and being a man, he could say no more.
cs pns31 vhd xx vbn vvn, pns31 vmd vhi vvn p-acp j, cc vbg dt n1, pns31 vmd vvi av-dx av-dc.
(36) sermon (DIV2)
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15409
They that walk in valleys and in low places, see not much more ground then they tread;
They that walk in valleys and in low places, see not much more ground then they tread;
pns32 cst vvb p-acp n2 cc p-acp j n2, vvb xx av-d dc n1 cs pns32 vvb;
(36) sermon (DIV2)
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they that are in deep wells, see onely that part of the world which is over their heads;
they that Are in deep wells, see only that part of the world which is over their Heads;
pns32 cst vbr p-acp j-jn n2, vvb av-j cst n1 pp-f dt n1 r-crq vbz p-acp po32 n2;
(36) sermon (DIV2)
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but he that is on the top of some exceeding high mountain, sees all the levell,
but he that is on the top of Some exceeding high mountain, sees all the level,
cc-acp pns31 cst vbz p-acp dt n1 pp-f d j-vvg j n1, vvz d dt n-jn,
(36) sermon (DIV2)
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even the whole country which is about him: So it stands betwixt us mortalls and our incomprehensible God;
even the Whole country which is about him: So it Stands betwixt us mortals and our incomprehensible God;
av dt j-jn n1 r-crq vbz p-acp pno31: av pn31 vvz p-acp pno12 n2-jn cc po12 j np1;
(36) sermon (DIV2)
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we that live in this world, are confined as it were into a valley or pit, we see no more then the bounds which are set us will give us leave;
we that live in this world, Are confined as it were into a valley or pit, we see no more then the bounds which Are Set us will give us leave;
pns12 cst vvb p-acp d n1, vbr vvn c-acp pn31 vbdr p-acp dt n1 cc n1, pns12 vvb av-dx dc cs dt n2 r-crq vbr vvn pno12 vmb vvi pno12 vvi;
(36) sermon (DIV2)
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and that which our scant, and narrow wisdome, and providence foresees, when the eye thereof is cleerest, is ful of uncertainty,
and that which our scant, and narrow Wisdom, and providence foresees, when the eye thereof is Clearest, is full of uncertainty,
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(36) sermon (DIV2)
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as depending upon causes which may not work, or if they do, by the intervening of some crosse accident, may faile.
as depending upon Causes which may not work, or if they do, by the intervening of Some cross accident, may fail.
c-acp vvg p-acp n2 r-crq vmb xx vvi, cc cs pns32 vdb, p-acp dt j-vvg pp-f d j n1, vmb vvi.
(36) sermon (DIV2)
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But God, who is that supreme and sublime light, and by reason of his wonderfull nature so high exalted,
But God, who is that supreme and sublime Light, and by reason of his wonderful nature so high exalted,
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(36) sermon (DIV2)
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as from some exceeding high mountain sees all men at once, all Actions, all Casualties present and to come,
as from Some exceeding high mountain sees all men At once, all Actions, all Casualties present and to come,
c-acp p-acp d j-vvg j n1 vvz d n2 p-acp a-acp, d n2, d n2 j cc pc-acp vvi,
(36) sermon (DIV2)
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and with one cast of his eye measures them all.
and with one cast of his eye measures them all.
cc p-acp crd n1 pp-f po31 n1 vvz pno32 d.
(36) sermon (DIV2)
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This we are told, and 'tis enough for us that God hath told us so much;
This we Are told, and it's enough for us that God hath told us so much;
np1 pns12 vbr vvn, cc pn31|vbz av-d p-acp pno12 d np1 vhz vvn pno12 av av-d;
(36) sermon (DIV2)
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that he is in heaven, and yet not confined to that place; that he is every where, though we do not know how;
that he is in heaven, and yet not confined to that place; that he is every where, though we do not know how;
cst pns31 vbz p-acp n1, cc av xx vvn p-acp d n1; cst pns31 vbz d c-crq, cs pns12 vdb xx vvi c-crq;
(36) sermon (DIV2)
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that he sees all things, knows all things; that he is Just, and wise, and Omnipotent:
that he sees all things, knows all things; that he is Just, and wise, and Omnipotent:
d pns31 vvz d n2, vvz d n2; cst pns31 vbz j, cc j, cc j:
(36) sermon (DIV2)
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and here we may walk with safety, for the ground is firm under us; upon this we may build up our selves in our Holy Faith;
and Here we may walk with safety, for the ground is firm under us; upon this we may built up our selves in our Holy Faith;
cc av pns12 vmb vvi p-acp n1, p-acp dt n1 vbz j p-acp pno12; p-acp d pns12 vmb vvi a-acp po12 n2 p-acp po12 j n1;
(36) sermon (DIV2)
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upon this we may build up our Love, which alwaies eyes him; our honour to him, which ever bowes before him;
upon this we may built up our Love, which always eyes him; our honour to him, which ever bows before him;
p-acp d pns12 vmb vvi a-acp po12 vvi, r-crq av vvz pno31; po12 n1 p-acp pno31, r-crq av n2 p-acp pno31;
(36) sermon (DIV2)
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our patience, which beares every burden, as if we saw him laying it on; our feare, to which every place is as mount Sinai, where it trembles before him;
our patience, which bears every burden, as if we saw him laying it on; our Fear, to which every place is as mount Sinai, where it trembles before him;
po12 n1, r-crq vvz d n1, c-acp cs pns12 vvd pno31 vvg pn31 a-acp; po12 n1, p-acp r-crq d n1 vbz p-acp n1 np1, c-crq pn31 vvz p-acp pno31;
(36) sermon (DIV2)
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our hope, which layes hold on him, as if he were present in all the hardship we undergoe;
our hope, which lays hold on him, as if he were present in all the hardship we undergo;
po12 n1, r-crq vvz vvi p-acp pno31, c-acp cs pns31 vbdr j p-acp d dt n1 pns12 vvb;
(36) sermon (DIV2)
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our obedience, which alwaies works as in his eye;
our Obedience, which always works as in his eye;
po12 n1, r-crq av vvz a-acp p-acp po31 n1;
(36) sermon (DIV2)
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to venture further, is to venture as Peter did upon the Sea, where we are sure to sink;
to venture further, is to venture as Peter did upon the Sea, where we Are sure to sink;
pc-acp vvi av-jc, vbz pc-acp vvi p-acp np1 vdd p-acp dt n1, c-crq pns12 vbr j pc-acp vvi;
(36) sermon (DIV2)
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nor will Christ reach out his hand to help us, but we shall be swallowed up in that depth which hath no bottome,
nor will christ reach out his hand to help us, but we shall be swallowed up in that depth which hath no bottom,
ccx vmb np1 vvi av po31 n1 pc-acp vvi pno12, cc-acp pns12 vmb vbi vvn a-acp p-acp d n1 r-crq vhz dx n1,
(36) sermon (DIV2)
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and be lost in that which is past finding out; for this is the just punishment of our bold, and too forward curiosity;
and be lost in that which is passed finding out; for this is the just punishment of our bold, and too forward curiosity;
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(36) sermon (DIV2)
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It works on busily, and presseth forward with great earnestnesse to see it self defeated; loseth that which it might grasp, and findeth nothing.
It works on busily, and Presseth forward with great earnestness to see it self defeated; loses that which it might grasp, and finds nothing.
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(36) sermon (DIV2)
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It is enough for us to see the back parts of God, that is, as much as he is pleased to shew us;
It is enough for us to see the back parts of God, that is, as much as he is pleased to show us;
pn31 vbz av-d p-acp pno12 pc-acp vvi dt n1 n2 pp-f np1, cst vbz, c-acp d c-acp pns31 vbz vvn pc-acp vvi pno12;
(36) sermon (DIV2)
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and the want of this moderation hath occasioned many grosse errours in the Church of Christ (for what can curiosity bring forth but monsters?) The Anomaei thought God as comprehensible as themselves (and indeed, upon a slender stock of knowledge we grow wanton,
and the want of this moderation hath occasioned many gross errors in the Church of christ (for what can curiosity bring forth but monsters?) The Anomaei Thought God as comprehensible as themselves (and indeed, upon a slender stock of knowledge we grow wanton,
cc dt n1 pp-f d n1 vhz vvn d j n2 p-acp dt n1 pp-f np1 (c-acp q-crq vmb n1 vvi av p-acp n2?) dt np1 vvd np1 c-acp j c-acp px32 (cc av, p-acp dt j n1 pp-f n1 pns12 vvb j-jn,
(36) sermon (DIV2)
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and talk of God as we do of one another) and no marvel, that they who know not themselves should be so ignorant of God,
and talk of God as we do of one Another) and not marvel, that they who know not themselves should be so ignorant of God,
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(36) sermon (DIV2)
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as to think to comprehend him. Against these Saint Chrysostom wrote. The Manichees confined him to a place, and these Saint Austin confutes.
as to think to comprehend him. Against these Saint Chrysostom wrote. The manichees confined him to a place, and these Saint Austin confutes.
c-acp pc-acp vvi pc-acp vvi pno31. p-acp d n1 np1 vvd. dt n2 vvn pno31 p-acp dt n1, cc d n1 np1 vvz.
(36) sermon (DIV2)
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Others took upon them to qualifie and reforme this speech, God is in every place, by changing the preposition In into Cum, God is with every place.
Others took upon them to qualify and reform this speech, God is in every place, by changing the preposition In into Cum, God is with every place.
ng2-jn vvd p-acp pno32 pc-acp vvi cc vvi d n1, np1 vbz p-acp d n1, p-acp vvg dt n1 p-acp p-acp vvb, np1 vbz p-acp d n1.
(36) sermon (DIV2)
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Others conclude that the essence of God is most properly in heaven; others have shut him up there, and excluded his presence from this lower world.
Others conclude that the essence of God is most properly in heaven; Others have shut him up there, and excluded his presence from this lower world.
ng2-jn vvb cst dt n1 pp-f np1 vbz av-ds av-j p-acp n1; n2-jn vhb vvn pno31 a-acp a-acp, cc vvd po31 n1 p-acp d jc n1.
(36) sermon (DIV2)
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The heaven, they will tell you, is his Throne, but then is not the earth also his footstoole; why may he not then be in earth,
The heaven, they will tell you, is his Throne, but then is not the earth also his footstool; why may he not then be in earth,
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(36) sermon (DIV2)
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as well as in heaven? For the Argument is the very same;
as well as in heaven? For the Argument is the very same;
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(36) sermon (DIV2)
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nor must we conceive of God as we do of great Potentates, whom we do not entertain in a Cottage, but in a Palace;
nor must we conceive of God as we do of great Potentates, whom we do not entertain in a Cottage, but in a Palace;
ccx vmb pns12 vvi pp-f np1 c-acp pns12 vdb pp-f j n2, ro-crq pns12 vdb xx vvi p-acp dt n1, cc-acp p-acp dt n1;
(36) sermon (DIV2)
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nor can his Majesty gather soyl by intermingling it self with the things of the earth (a most carnall conceit) for the very Poet will tell us, Tangere & tangi nisi corpus nulla potest res.
nor can his Majesty gather soil by intermingling it self with the things of the earth (a most carnal conceit) for the very Poet will tell us, Tangere & tangi nisi corpus nulla potest Rest.
ccx vmb po31 n1 vvi n1 p-acp vvg pn31 n1 p-acp dt n2 pp-f dt n1 (dt av-ds j n1) p-acp dt j n1 vmb vvi pno12, fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la.
(36) sermon (DIV2)
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15441
That nothing but a body can be touch'd, much lesse defiled.
That nothing but a body can be touched, much less defiled.
d pix cc-acp dt n1 vmb vbi vvn, av-d av-dc vvn.
(36) sermon (DIV2)
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We cannot think the Angel impaired his beauty by being in prison with Peter, or in the den with Daniel, unlesse we will say he was scorch't in the furnace,
We cannot think the Angel impaired his beauty by being in prison with Peter, or in the den with daniel, unless we will say he was scorched in the furnace,
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(36) sermon (DIV2)
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15443
when the three men did not so much as smell of the fire.
when the three men did not so much as smell of the fire.
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(36) sermon (DIV2)
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The heavens themselves are unclean in his sight, saith Job, c. 15. yet he remains, saith the Father, pure NONLATINALPHABET, in a most wonderfull exuberance, beyond all Hyperbole;The heavens themselves Are unclean in his sighed, Says Job, c. 15. yet he remains, Says the Father, pure, in a most wonderful exuberance, beyond all Hyperbole;
dt n2 px32 vbr j p-acp po31 n1, vvz n1, sy. crd av pns31 vvz, vvz dt n1, j, p-acp dt av-ds j n1, p-acp d n1;
(36) sermon (DIV2)
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No pitch can defile him, no sinne pollute him; No deformity on earth can sully his beauty.
No pitch can defile him, no sin pollute him; No deformity on earth can sully his beauty.
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(36) sermon (DIV2)
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15446
Our cursed oathes do even blast his name, yet his name is the same, the Holy of Holyes; his eyes beheld us weltring in our blood,
Our cursed Oaths do even blast his name, yet his name is the same, the Holy of Holies; his eyes beheld us weltering in our blood,
po12 j-vvn n2 vdb av vvi po31 n1, av po31 n1 vbz dt d, dt j pp-f n2; po31 n2 vvd pno12 vvg p-acp po12 n1,
(36) sermon (DIV2)
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yet they are ten thousand times brighter then the sunne;
yet they Are ten thousand times Brighter then the sun;
av pns32 vbr crd crd n2 jc cs dt n1;
(36) sermon (DIV2)
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15448
and therefore he is truly called Actus primus, an act or essence, as free from contagion, as composition.
and Therefore he is truly called Actus primus, an act or essence, as free from contagion, as composition.
cc av pns31 vbz av-j vvn fw-la fw-la, dt n1 cc n1, c-acp j p-acp n1, c-acp n1.
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We take perfection from, him he receives no imperfection from us; he sits in heaven, yet his Majesty is not increased;
We take perfection from, him he receives no imperfection from us; he sits in heaven, yet his Majesty is not increased;
pns12 vvb n1 p-acp, pno31 pns31 vvz dx n1 p-acp pno12; pns31 vvz p-acp n1, av po31 n1 vbz xx vvn;
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he walks on the earth, yet his Majesty is not diminished;
he walks on the earth, yet his Majesty is not diminished;
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he rides on the wings of the wind, yet his Majesty and glory is still the same.
he rides on the wings of the wind, yet his Majesty and glory is still the same.
pns31 vvz p-acp dt n2 pp-f dt n1, av po31 n1 cc n1 vbz av dt d.
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He is in darknesse, makes darknesse a Pavillion round about him, yet is light it self;
He is in darkness, makes darkness a Pavilion round about him, yet is Light it self;
pns31 vbz p-acp n1, vvz n1 dt n1 av-j p-acp pno31, av vbz n1 pn31 n1;
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he is in our corrupt hearts, yet is purity it self. Nusquam est, & ubique est, he is no where, because no place can contain him;
he is in our corrupt hearts, yet is purity it self. Nusquam est, & ubique est, he is no where, Because no place can contain him;
pns31 vbz p-acp po12 j n2, av vbz n1 pn31 n1. fw-la fw-la, cc fw-la fw-la, pns31 vbz dx c-crq, c-acp dx n1 vmb vvi pno31;
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he is every where, because no body, no place, no substance whatsoever can exclude him.
he is every where, Because no body, no place, no substance whatsoever can exclude him.
pns31 vbz d c-crq, c-acp dx n1, dx n1, dx n1 r-crq vmb vvi pno31.
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And as he is present with us, and about our paths, so he sees and knows every motion and action of ours.
And as he is present with us, and about our paths, so he sees and knows every motion and actium of ours.
cc c-acp pns31 vbz j p-acp pno12, cc p-acp po12 n2, av pns31 vvz cc vvz d n1 cc n1 pp-f png12.
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Our inclinations, our thoughts, when they are risen, whilest they were arising, before there was either object or opportunity to raise them,
Our inclinations, our thoughts, when they Are risen, whilst they were arising, before there was either Object or opportunity to raise them,
po12 n2, po12 n2, c-crq pns32 vbr vvn, cs pns32 vbdr vvg, c-acp pc-acp vbds d n1 cc n1 pc-acp vvi pno32,
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or any temptation to draw them up.
or any temptation to draw them up.
cc d n1 pc-acp vvi pno32 a-acp.
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He sees our habits, our vices and virtues, before we ventured on that action which did lead the way and begin them;
He sees our habits, our vices and Virtues, before we ventured on that actium which did led the Way and begin them;
pns31 vvz po12 n2, po12 n2 cc n2, c-acp pns12 vvd p-acp d n1 r-crq vdd vvi dt n1 cc vvi pno32;
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I know him, saith God of Abraham, Gen. 18.19. and that he will do Justice and Judgement. He knows our dispositions. And found some good thing in Jeroboams child, 1 Kings 14.13. He sees all our actions long before they are done;I know him, Says God of Abraham, Gen. 18.19. and that he will do justice and Judgement. He knows our dispositions. And found Some good thing in Jeroboams child, 1 Kings 14.13. He sees all our actions long before they Are done;
pns11 vvb pno31, vvz np1 pp-f np1, np1 crd. cc cst pns31 vmb vdi n1 cc n1. pns31 vvz po12 n2. np1 vvd d j n1 p-acp n2 n1, crd n2 crd. pns31 vvz d po12 n2 j c-acp pns32 vbr vdn;
(36) sermon (DIV2)
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our thoughts, before they are conceived; our deliberations, before we ask counsel; and our counsels, before they are fixt.
our thoughts, before they Are conceived; our deliberations, before we ask counsel; and our Counsels, before they Are fixed.
po12 n2, c-acp pns32 vbr vvn; po12 n2, c-acp pns12 vvb n1; cc po12 n2, c-acp pns32 vbr vvn.
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Of what large extent were many of the prophesies? how many yeares? how many crosse actions? how many contingencies? what numberlesse swarms of thoughts inconsistent,
Of what large extent were many of the prophecies? how many Years? how many cross actions? how many contingencies? what numberless swarms of thoughts inconsistent,
pp-f r-crq j n1 vbdr d pp-f dt n2? q-crq d n2? q-crq d j n2? q-crq d n2? q-crq j n2 pp-f n2 j,
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and not understood, and yet concurrent and introductory to that which was foretold, came between the prophesie and the fullfilling of it? yet God saw through all these,
and not understood, and yet concurrent and introductory to that which was foretold, Come between the prophesy and the fulfilling of it? yet God saw through all these,
cc xx vvn, cc av j cc n1 p-acp d r-crq vbds vvn, vvd p-acp dt vvb cc dt j-vvg pp-f pn31? av np1 vvd p-acp d d,
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and saw all these, and how they were working to that end, of which he was pleased to give the prophets a sight.
and saw all these, and how they were working to that end, of which he was pleased to give the Prophets a sighed.
cc vvd d d, cc c-crq pns32 vbdr vvg p-acp d n1, pp-f r-crq pns31 vbds vvn pc-acp vvi dt n2 dt n1.
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The prophet Daniel foretells the succession of the Monarchies, the division of Alexanders kingdomes, the ruine of the Jews,
The Prophet daniel foretells the succession of the Monarchies, the division of Alexanders kingdoms, the ruin of the jews,
dt n1 np1 vvz dt n1 pp-f dt n2, dt n1 pp-f npg1 n2, dt n1 pp-f dt np2,
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and that so plainly, that Prophyry, a great enemy to the Christians, to disgrace and put it off, said, That it was a discourse much like Lycophrons Cassandra, written after the things were done,
and that so plainly, that Prophyry, a great enemy to the Christians, to disgrace and put it off, said, That it was a discourse much like Lycophrons Cassandra, written After the things were done,
cc cst av av-j, cst n1, dt j n1 p-acp dt njpg2, pc-acp vvi cc vvi pn31 a-acp, vvd, cst pn31 vbds dt n1 d j n2 np1, vvn p-acp dt n2 vbdr vdn,
(36) sermon (DIV2)
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and so publisht to caiol and deceive the people, who are soon pleased, & so, soon taken with a cheat.
and so published to caiol and deceive the people, who Are soon pleased, & so, soon taken with a cheat.
cc av vvn p-acp n1 cc vvi dt n1, r-crq vbr av vvn, cc av, av vvn p-acp dt n1.
(36) sermon (DIV2)
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Malè nôrunt Deum, qui non putant illum posse quod non putant, saith Tertullian, They have but little knowledge of God, who do not think that he can do, Malè nôrunt God, qui non Putant Ilum posse quod non Putant, Says Tertullian, They have but little knowledge of God, who do not think that he can do,
fw-la fw-la fw-la, fw-fr fw-fr n1 fw-la fw-la fw-la fw-fr n1, vvz np1, pns32 vhb p-acp j n1 pp-f np1, r-crq vdb xx vvi cst pns31 vmb vdi,
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yea and doth know and see what they cannot think.
yea and does know and see what they cannot think.
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For he that made the eye, shall not he see? He that teacheth man knowledge, shall not he know? Psal. 94.9,10. He that fashioneth the heart, shall not he consider all our works? Psal. 33.15. He sees us when we fall down before him, he sees us when we harden our faces;
For he that made the eye, shall not he see? He that Teaches man knowledge, shall not he know? Psalm 94.9,10. He that fashioneth the heart, shall not he Consider all our works? Psalm 33.15. He sees us when we fallen down before him, he sees us when we harden our faces;
p-acp pns31 cst vvd dt n1, vmb xx pns31 vvi? pns31 cst vvz n1 n1, vmb xx pns31 vvi? np1 crd. pns31 cst vvz dt n1, vmb xx pns31 vvi d po12 n2? np1 crd. pns31 vvz pno12 c-crq pns12 vvb a-acp p-acp pno31, pns31 vvz pno12 c-crq pns12 vvb po12 n2;
(36) sermon (DIV2)
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and he sees us in our teares, and he sees us in our blood, and yet he remaines yesterday,
and he sees us in our tears, and he sees us in our blood, and yet he remains yesterday,
cc pns31 vvz pno12 p-acp po12 n2, cc pns31 vvz pno12 p-acp po12 n1, cc av pns31 vvz av-an,
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and to day, and the same for ever.
and to day, and the same for ever.
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For as it is an argument of his infinite perfection to understand all things, so is it of his Judiciary and infinite power to see,
For as it is an argument of his infinite perfection to understand all things, so is it of his Judiciary and infinite power to see,
p-acp c-acp pn31 vbz dt n1 pp-f po31 j n1 pc-acp vvi d n2, av vbz pn31 pp-f po31 n1 cc j n1 pc-acp vvi,
(36) sermon (DIV2)
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and know, and observe those motions, those offers, those inclinations which are against his Law, and by which we are said to fight against him.
and know, and observe those motions, those offers, those inclinations which Are against his Law, and by which we Are said to fight against him.
cc vvb, cc vvb d n2, d n2, d n2 r-crq vbr p-acp po31 n1, cc p-acp r-crq pns12 vbr vvn pc-acp vvi p-acp pno31.
(36) sermon (DIV2)
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I may know Adultery, and yet be chast; I may see malice and debate in the City, and yet be peaceable;
I may know Adultery, and yet be chaste; I may see malice and debate in the city, and yet be peaceable;
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I may heare blasphemy, and yet tremble at Gods name: For sinne doth not pollute as it is in the understanding, but in the will;
I may hear blasphemy, and yet tremble At God's name: For sin does not pollute as it is in the understanding, but in the will;
pns11 vmb vvi n1, cc av vvb p-acp ng1 n1: p-acp n1 vdz xx vvi c-acp pn31 vbz p-acp dt n1, cc-acp p-acp dt n1;
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not as it is known, but as it is embraced; and not by any physicall, but a morall contagion, which first infects the will alone.
not as it is known, but as it is embraced; and not by any physical, but a moral contagion, which First infects the will alone.
xx p-acp pn31 vbz vvn, cc-acp c-acp pn31 vbz vvn; cc xx p-acp d j, cc-acp dt j n1, r-crq ord vvz dt n1 av-j.
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If the bare knowledge of evil could pollute, then he that makes himself an Eunuch for the kingdome of heaven, may be an Adulterer,
If the bore knowledge of evil could pollute, then he that makes himself an Eunuch for the Kingdom of heaven, may be an Adulterer,
cs dt j n1 pp-f n-jn vmd vvi, cs pns31 cst vvz px31 dt n1 p-acp dt n1 pp-f n1, vmb vbi dt n1,
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and the Judge that sits to condemn the sinne, may be a Parricide.
and the Judge that sits to condemn the sin, may be a Parricide.
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God then may be present every where, and this is the poorest exception that can be made against it.
God then may be present every where, and this is the Poorest exception that can be made against it.
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I have waved, you see, that more subtile and intricate disputes, (and there be too many,
I have waved, you see, that more subtle and intricate disputes, (and there be too many,
pns11 vhb vvn, pn22 vvb, cst dc j cc j vvz, (cc pc-acp vbi av av-d,
(36) sermon (DIV2)
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for men are never weary of doing nothing) that which hath been spoken is as plain as necessary,
for men Are never weary of doing nothing) that which hath been spoken is as plain as necessary,
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and no man can take it as a thing out of his sphere and reach.
and no man can take it as a thing out of his sphere and reach.
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Let us passe to that which we proposed in the second place, and for which we proposed this of the Omnipresence and Omniscience of God.
Let us pass to that which we proposed in the second place, and for which we proposed this of the Omnipresence and Omniscience of God.
vvb pno12 vvi p-acp d r-crq pns12 vvd p-acp dt ord n1, cc p-acp r-crq pns12 vvd d pp-f dt n1 cc n1 pp-f np1.
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For the consideration of this is the best preservative of Mercy, and Pillar to uphold Justice;
For the consideration of this is the best preservative of Mercy, and Pillar to uphold justice;
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(36) sermon (DIV2)
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Septum Legis, a fence, a hedge set about the Law, that no unclean beast be so bold to break in,Septum Legis, a fence, a hedge Set about the Law, that no unclean beast be so bold to break in,
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(36) sermon (DIV2)
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For the most part, we bid defiance to sinne in publick, and meet and joyne with it in the dark;
For the most part, we bid defiance to sin in public, and meet and join with it in the dark;
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and to all that shall follow them, to the last man that shall stand upon the earth.
and to all that shall follow them, to the last man that shall stand upon the earth.
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(37) sermon (DIV1)
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and come so neer as to touch it. The Prophet David makes this use of it, Psal. 139.7. Quò ibo à spiritu? whither shall I go from thy spirit, or whither shall I fly from thy presence? If I go into heaven, thou art there;
and come so near as to touch it. The Prophet David makes this use of it, Psalm 139.7. Quò ibo à spiritu? whither shall I go from thy Spirit, or whither shall I fly from thy presence? If I go into heaven, thou art there;
cc vvb av av-j c-acp pc-acp vvi pn31. dt n1 np1 vvz d n1 pp-f pn31, np1 crd. fw-la fw-la fw-fr fw-la? q-crq vmb pns11 vvi p-acp po21 n1, cc q-crq vmb pns11 vvi p-acp po21 n1? cs pns11 vvb p-acp n1, pns21 vb2r a-acp;
(36) sermon (DIV2)
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If I make my bed in hell, behold thou art there;
If I make my Bed in hell, behold thou art there;
cs pns11 vvb po11 n1 p-acp n1, vvb pns21 vb2r a-acp;
(36) sermon (DIV2)
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If I take the wings of the morning, and fly to the uttermost parts of the Sea,
If I take the wings of the morning, and fly to the uttermost parts of the Sea,
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(36) sermon (DIV2)
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even there shalt thou find me out. even there shalt thou find me out.
av pc-acp vm2 pns21 vvi pno11 av.
(36) sermon (DIV2)
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Now nothing can be more forcible to make us walk reverently and humbly with our God,
Now nothing can be more forcible to make us walk reverently and humbly with our God,
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(36) sermon (DIV2)
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then a firm perswasion that God walks with us that he sees and observes us, that whatever we do or think lyes open to the view and survey of that all-seeing eye.
then a firm persuasion that God walks with us that he sees and observes us, that whatever we do or think lies open to the view and survey of that All-seeing eye.
cs dt j n1 cst np1 vvz p-acp pno12 cst pns31 vvz cc vvz pno12, cst r-crq pns12 vdb cc vvi n2 j p-acp dt n1 cc n1 pp-f cst j n1.
(36) sermon (DIV2)
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For secresie is the nurse of sinne;
For secrecy is the nurse of sin;
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(36) sermon (DIV2)
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that is done often which is done without witnesse, and done with more delight, in a kind of pride and triumph, where there is the least feare of discovery.
that is done often which is done without witness, and done with more delight, in a kind of pride and triumph, where there is the least Fear of discovery.
d vbz vdn av r-crq vbz vdn p-acp n1, cc vdn p-acp dc n1, p-acp dt n1 pp-f n1 cc n1, c-crq pc-acp vbz dt ds n1 pp-f n1.
(36) sermon (DIV2)
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They that are drunk are drunk in the night, and the twilight is the Adulterers season:
They that Are drunk Are drunk in the night, and the twilight is the Adulterers season:
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(36) sermon (DIV2)
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NONLATINALPHABET, said Pindarus. Drunkennesse, Uncleannesse, Revelling, are NONLATINALPHABET, saith Nazianzen, are the thefts of the night, by which we would steale and convey our sinne from the Sun and the people.
, said Pindarus. drunkenness, Uncleanness, Reveling, Are, Says Nazianzen, Are the thefts of the night, by which we would steal and convey our sin from the Sun and the people.
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(36) sermon (DIV2)
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And Clemens observes it of the Gnosticks, That they professe themselves to be the Sonnes of God, but as the Sonnes of God did not love the light, And Clemens observes it of the Gnostics, That they profess themselves to be the Sons of God, but as the Sons of God did not love the Light,
cc np1 vvz pn31 pp-f dt n2, cst pns32 vvb px32 pc-acp vbi dt n2 pp-f np1, p-acp p-acp dt n2 pp-f np1 vdd xx vvi dt n1,
(36) sermon (DIV2)
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but polluted themselves, and took their pleasure, not as Kings, but NONLATINALPHABET, as slaves in secret, for feare of the whip.
but polluted themselves, and took their pleasure, not as Kings, but, as slaves in secret, for Fear of the whip.
cc-acp vvd px32, cc vvd po32 n1, xx p-acp n2, cc-acp, c-acp n2 p-acp j-jn, p-acp n1 pp-f dt n1.
(36) sermon (DIV2)
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Look upon the Politicians of the world, and see how they work under ground, as it were in vaults and caves;
Look upon the Politicians of the world, and see how they work under ground, as it were in vaults and caves;
n1 p-acp dt n2 pp-f dt n1, cc vvb c-crq pns32 vvb p-acp n1, c-acp pn31 vbdr p-acp n2 cc n2;
(36) sermon (DIV2)
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how they look one way and work another; what a streame of light ushers in a work of darknesse;
how they look one Way and work Another; what a stream of Light ushers in a work of darkness;
c-crq pns32 vvb crd n1 cc vvi j-jn; q-crq dt n1 pp-f j n2 p-acp dt n1 pp-f n1;
(36) sermon (DIV2)
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what a goodly preface we have to a flying book of curses; what a faire frontispiece to a Beth-aven, a house of vanity;
what a goodly preface we have to a flying book of curses; what a fair frontispiece to a Beth-aven, a house of vanity;
r-crq dt j n1 pns12 vhb p-acp dt j-vvg n1 pp-f n2; r-crq dt j n1 p-acp dt j, dt n1 pp-f n1;
(36) sermon (DIV2)
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and then when their lust, which conceived with so much art and concealment, hath brought forth that sinne with which they were so long in labour, they will not own it under that name,
and then when their lust, which conceived with so much art and concealment, hath brought forth that sin with which they were so long in labour, they will not own it under that name,
cc av c-crq po32 n1, r-crq vvd p-acp av d n1 cc n1, vhz vvn av d n1 p-acp r-crq pns32 vbdr av av-j p-acp n1, pns32 vmb xx vvi pn31 p-acp d n1,
(36) sermon (DIV2)
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but father it upon something else which was scarce thought on till then, and is more different from it in kind,
but father it upon something Else which was scarce Thought on till then, and is more different from it in kind,
cc-acp n1 pn31 p-acp pi av r-crq vbds av-j vvn a-acp p-acp av, cc vbz av-dc j p-acp pn31 p-acp n1,
(36) sermon (DIV2)
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then a man is from a Lion.
then a man is from a lion.
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(36) sermon (DIV2)
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So they hide it that it may be done, and when 'tis done they hide it;
So they hide it that it may be done, and when it's done they hide it;
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(36) sermon (DIV2)
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a child of darknesse it was in the conception, and now 'tis brought forth, it is a child of darknesse.
a child of darkness it was in the conception, and now it's brought forth, it is a child of darkness.
dt n1 pp-f n1 pn31 vbds p-acp dt n1, cc av pn31|vbz vvd av, pn31 vbz dt n1 pp-f n1.
(36) sermon (DIV2)
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but we see the practice of it is very rare and unusuall;
but we see the practice of it is very rare and unusual;
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though we venture not in the day, but stand out, yet if it will give us a visit in the twilight, we are willing to yield:
though we venture not in the day, but stand out, yet if it will give us a visit in the twilight, we Are willing to yield:
cs pns12 vvb xx p-acp dt n1, cc-acp vvb av, av cs pn31 vmb vvi pno12 dt n1 p-acp dt n1, pns12 vbr j pc-acp vvi:
(36) sermon (DIV2)
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Quod nemo novit penè non fit, what no man knows is as if it were not done at all; Quod nemo Novit penè non fit, what no man knows is as if it were not done At all;
vvd np1 fw-la fw-la fw-fr j, q-crq dx n1 vvz vbz p-acp cs pn31 vbdr xx vdn p-acp d;
(36) sermon (DIV2)
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and such is our folly and madnesse, to think to make our selves as invisible as God,
and such is our folly and madness, to think to make our selves as invisible as God,
cc d vbz po12 n1 cc n1, pc-acp vvi pc-acp vvi po12 n2 p-acp j c-acp np1,
(36) sermon (DIV2)
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and that he sees not us because we see not him, as Tully spake of some Philosophers, quia animo videre non poterant, omnia ad oculos referebant, when they saw so little with their intellectuall eye, they referred all to their sence,
and that he sees not us Because we see not him, as Tully spoke of Some Philosophers, quia animo To see non poterant, omnia ad Eyes referebant, when they saw so little with their intellectual eye, they referred all to their sense,
cc cst pns31 vvz xx pno12 c-acp pns12 vvb xx pno31, c-acp np1 vvd pp-f d n2, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, c-crq pns32 vvd av j p-acp po32 j n1, pns32 vvd d p-acp po32 n1,
(36) sermon (DIV2)
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and would believe nothing but what they had an ocular demonstration for.
and would believe nothing but what they had an ocular demonstration for.
cc vmd vvi pix cc-acp r-crq pns32 vhd dt j n1 p-acp.
(36) sermon (DIV2)
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And we because the eye of our faith is dull and heavy, and neere put out, And we Because the eye of our faith is dull and heavy, and near put out,
cc pns12 p-acp dt n1 pp-f po12 n1 vbz j cc j, cc av-j vvn av,
(36) sermon (DIV2)
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and do not discerne that eye which is ten thousand times brighter then the Sun, think there is no other eye but that of flesh, which if we can lye hid from, we are Securi adversus Deos hominesque, we are secure and safe not onely from men but from God himself;
and do not discern that eye which is ten thousand times Brighter then the Sun, think there is no other eye but that of Flesh, which if we can lie hid from, we Are Security Adversus Gods hominesque, we Are secure and safe not only from men but from God himself;
cc vdb xx vvi d n1 r-crq vbz crd crd n2 jc cs dt n1, vvb a-acp vbz dx j-jn n1 p-acp d pp-f n1, r-crq cs pns12 vmb vvi vvn p-acp, pns12 vbr np1 fw-la fw-la fw-la, pns12 vbr j cc j xx av-j p-acp n2 cc-acp p-acp np1 px31;
(36) sermon (DIV2)
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so different and contrary is our behaviour when we break, to that which we put on when we keep the Law.
so different and contrary is our behaviour when we break, to that which we put on when we keep the Law.
av j cc n-jn vbz po12 n1 c-crq pns12 vvb, p-acp cst r-crq pns12 vvd a-acp c-crq pns12 vvb dt n1.
(36) sermon (DIV2)
913
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15515
When we have given an Almes, we take a trumpet; when we fast, our countenance must proclaim it, and though we lye on the ground,
When we have given an Alms, we take a trumpet; when we fast, our countenance must proclaim it, and though we lie on the ground,
c-crq pns12 vhb vvn dt n2, pns12 vvb dt n1; c-crq pns12 av-j, po12 n1 vmb vvi pn31, cc cs pns12 vvb p-acp dt n1,
(36) sermon (DIV2)
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yet are we on the house-top;
yet Are we on the housetop;
av vbr pns12 p-acp dt n1;
(36) sermon (DIV2)
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when we have fought it out, and withstood and conquered a temptation, Difficile est Deo tantum judice contentum esse, we can hardly be brought to make God our judge,
when we have fought it out, and withstood and conquered a temptation, Difficile est God Tantum judice contentum esse, we can hardly be brought to make God our judge,
c-crq pns12 vhb vvn pn31 av, cc vvd cc vvd dt n1, fw-la fw-la fw-la fw-la fw-la fw-la fw-la, pns12 vmb av vbi vvn pc-acp vvi np1 po12 n1,
(36) sermon (DIV2)
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and leave it between him and our selves, but use some art that multitudes may behold us.
and leave it between him and our selves, but use Some art that Multitudes may behold us.
cc vvb pn31 p-acp pno31 cc po12 n2, cc-acp vvb d n1 cst n2 vmb vvi pno12.
(36) sermon (DIV2)
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But when we are willing a temptation should prevaile, nay when we tempt the temptation it self,
But when we Are willing a temptation should prevail, nay when we tempt the temptation it self,
p-acp c-crq pns12 vbr vvg dt n1 vmd vvi, uh-x q-crq pns12 vvb dt n1 pn31 n1,
(36) sermon (DIV2)
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and call it to us, we play least in sight;
and call it to us, we play lest in sighed;
cc vvb pn31 p-acp pno12, pns12 vvb cs p-acp n1;
(36) sermon (DIV2)
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all is husht in silence, and we are well content that God alone should be our judge.
all is hushed in silence, and we Are well content that God alone should be our judge.
d vbz vvn p-acp n1, cc pns12 vbr av j cst np1 av-j vmd vbi po12 n1.
(36) sermon (DIV2)
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What then will make us walk humbly, but this perswasion that we walk with God,
What then will make us walk humbly, but this persuasion that we walk with God,
q-crq av vmb vvi pno12 vvi av-j, cc-acp d n1 cst pns12 vvb p-acp np1,
(36) sermon (DIV2)
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and that he sees us? For if any thing will do it, it must either be the Laws of men, or that Law within our selves;
and that he sees us? For if any thing will do it, it must either be the Laws of men, or that Law within our selves;
cc cst pns31 vvz pno12? p-acp cs d n1 vmb vdi pn31, pn31 vmb d vbi dt n2 pp-f n2, cc d n1 p-acp po12 n2;
(36) sermon (DIV2)
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but we shall see, that either these will not reach home, or that this two-fold cord will be easily broken.
but we shall see, that either these will not reach home, or that this twofold cord will be Easily broken.
cc-acp pns12 vmb vvi, cst d d vmb xx vvi av-an, cc cst d n1 n1 vmb vbi av-j vvn.
(36) sermon (DIV2)
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For first, the Laws of men, though framed with the greatest wisdome, and diligence, and providence which can possesse the largest hearts,
For First, the Laws of men, though framed with the greatest Wisdom, and diligence, and providence which can possess the Largest hearts,
p-acp ord, dt n2 pp-f n2, cs vvn p-acp dt js n1, cc n1, cc n1 r-crq vmb vvi dt js n2,
(36) sermon (DIV2)
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yet have not strength enough to levell our wayes, or make our paths straight:
yet have not strength enough to level our ways, or make our paths straight:
av vhb xx n1 av-d pc-acp vvi po12 n2, cc vvb po12 n2 av:
(36) sermon (DIV2)
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and these though they will not be strangers to it, yet are strangers on the earth,
and these though they will not be Strangers to it, yet Are Strangers on the earth,
cc d c-acp pns32 vmb xx vbi n2 p-acp pn31, av vbr n2 p-acp dt n1,
(37) sermon (DIV1)
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nor doe they comprehend all those sins which must needs offend that eye which can behold no evil;
nor do they comprehend all those Sins which must needs offend that eye which can behold no evil;
ccx vdb pns32 vvi d d n2 r-crq vmb av vvi d n1 r-crq vmb vvi dx j-jn;
(36) sermon (DIV2)
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they condemn nothing but that which is seen and evident, nor doe they censure our wills, but our deeds;
they condemn nothing but that which is seen and evident, nor do they censure our wills, but our Deeds;
pns32 vvb pix cc-acp cst r-crq vbz vvn cc j, ccx vdb pns32 vvi po12 n2, cc-acp po12 n2;
(36) sermon (DIV2)
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they punish offences, and take away deceit, injustice, and cruelty, quatenus tenere manu res possunt, so far forth as they are within their hand and reach, saith Tully: But the Law of God reacheth the inward man, curbs and bounds the extravagancies of our thoughts, which are as opposite to that order and policy which God hath set up amongst men, to bring them to happinesse,
they Punish offences, and take away deceit, injustice, and cruelty, quatenus tenere manu Rest possunt, so Far forth as they Are within their hand and reach, Says Tully: But the Law of God reaches the inward man, curbs and bounds the extravagancies of our thoughts, which Are as opposite to that order and policy which God hath Set up among men, to bring them to happiness,
pns32 vvb n2, cc vvb av n1, n1, cc n1, av fw-la fw-la fw-la fw-la, av av-j av c-acp pns32 vbr p-acp po32 n1 cc vvi, vvz np1: p-acp dt n1 pp-f np1 vvz dt j n1, n2 cc vvz dt n2 pp-f po12 n2, r-crq vbr a-acp j-jn p-acp d n1 cc n1 r-crq np1 vhz vvn a-acp p-acp n2, pc-acp vvi pno32 p-acp n1,
(36) sermon (DIV2)
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as the foulest Disorders, Murders, Adulteries, Rebellion, can be to the peace of a Temporall Kingdome.
as the Foulest Disorders, Murders, Adulteries, Rebellion, can be to the peace of a Temporal Kingdom.
c-acp dt js n2, n2, n2, n1, vmb vbi p-acp dt n1 pp-f dt j n1.
(36) sermon (DIV2)
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Again, though the Laws of men carry some terrour with them, yet as Aeneas Sylvius speaks of the low esteem they of Vienna had of Excommunications, Tantum terrent quantum infamant, aut damno temporali sunt, Their terror is no more,
Again, though the Laws of men carry Some terror with them, yet as Aeneas Sylvius speaks of the low esteem they of Vienna had of Excommunications, Tantum terrent quantum infamant, Or Damno temporali sunt, Their terror is no more,
av, cs dt n2 pp-f n2 vvb d n1 p-acp pno32, av c-acp np1 np1 vvz pp-f dt j n1 pns32 pp-f np1 vhd pp-f n2, fw-la fw-la fw-la fw-fr, fw-la j fw-la fw-la, po32 n1 vbz av-dx av-dc,
(36) sermon (DIV2)
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then the smart, and losse, and infamy they bring;
then the smart, and loss, and infamy they bring;
cs dt n1, cc n1, cc n1 pns32 vvb;
(36) sermon (DIV2)
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and though they be surda res, deaf and inexorable, yet a Bribe will not onely blind the eyes,
and though they be surda Rest, deaf and inexorable, yet a Bribe will not only blind the eyes,
cc cs pns32 vbb fw-la fw-la, j cc j, av dt n1 vmb xx av-j vvi dt n2,
(36) sermon (DIV2)
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but change the countenance and voice of him that should keep them;
but change the countenance and voice of him that should keep them;
cc-acp vvb dt n1 cc n1 pp-f pno31 cst vmd vvi pno32;
(36) sermon (DIV2)
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and this leaves them weak and invalid to prevent or remove those irregularities which they threaten,
and this leaves them weak and invalid to prevent or remove those irregularities which they threaten,
cc d vvz pno32 j cc j pc-acp vvi cc vvi d n2 r-crq pns32 vvb,
(36) sermon (DIV2)
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but in vain, being in those hands which are open for a bribe, and then bind them up.
but in vain, being in those hands which Are open for a bribe, and then bind them up.
cc-acp p-acp j, vbg p-acp d n2 r-crq vbr j p-acp dt n1, cc av vvb pno32 a-acp.
(36) sermon (DIV2)
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Tertullian hath well observed, That the providence and authority of men in this doe pariate and are alike;Tertullian hath well observed, That the providence and Authority of men in this do pariate and Are alike;
np1 vhz av vvn, cst dt n1 cc n1 pp-f n2 p-acp d vdb vvi cc vbr av;
(36) sermon (DIV2)
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such as their wisdome is to demonstrate that which is good, such is their power to exact it;
such as their Wisdom is to demonstrate that which is good, such is their power to exact it;
d c-acp po32 n1 vbz pc-acp vvi d r-crq vbz j, d vbz po32 n1 pc-acp vvi pn31;
(36) sermon (DIV2)
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Tam illa falli facilis, quàm ista contemni, their wisdome as subject to errour, as their power to a baffle; Tam illa Fallen Facilis, quàm ista contemni, their Wisdom as Subject to error, as their power to a baffle;
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(36) sermon (DIV2)
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the one may be deluded, and the other restrained; and both Omri and his statutes may be trod under foot.
the one may be deluded, and the other restrained; and both Omri and his statutes may be trod under foot.
dt pi vmb vbi vvn, cc dt n-jn vvn; cc d np1 cc po31 n2 vmb vbi vvn p-acp n1.
(36) sermon (DIV2)
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When we walk under the Lawes of men, we walk as under a cloud, which every wind may carry about,
When we walk under the Laws of men, we walk as under a cloud, which every wind may carry about,
c-crq pns12 vvb p-acp dt n2 pp-f n2, pns12 vvb a-acp p-acp dt n1, r-crq d n1 vmb vvi a-acp,
(36) sermon (DIV2)
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and at last scatter and disperse;
and At last scatter and disperse;
cc p-acp ord vvi cc vvi;
(36) sermon (DIV2)
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but when we walk under the Lawes of God, we walk as under heaven, the Throne of God, which shall stand fast for ever;
but when we walk under the Laws of God, we walk as under heaven, the Throne of God, which shall stand fast for ever;
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(36) sermon (DIV2)
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when we walk with men, we walk as with them whom we can sometimes delude, sometimes muzzle and bind;
when we walk with men, we walk as with them whom we can sometime delude, sometime muzzle and bind;
c-crq pns12 vvb p-acp n2, pns12 vvb a-acp p-acp pno32 ro-crq pns12 vmb av vvi, av n1 cc vvi;
(36) sermon (DIV2)
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but when we walk with God, we walk with him who is every where, and sees every event;
but when we walk with God, we walk with him who is every where, and sees every event;
cc-acp c-crq pns12 vvb p-acp np1, pns12 vvb p-acp pno31 r-crq vbz d c-crq, cc vvz d n1;
(36) sermon (DIV2)
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whose eye is ever open, whose hand is ever stretched out, and whose voice breaketh the Cedars of Libanus. But now, secondly:
whose eye is ever open, whose hand is ever stretched out, and whose voice breaks the Cedars of Lebanon. But now, secondly:
rg-crq n1 vbz av j, rg-crq n1 vbz av vvn av, cc rg-crq n1 vvz dt n2 pp-f np1. cc-acp av, ord:
(36) sermon (DIV2)
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as the Lawes of men do not so awe and regulate us but that we break out too oft beyond those bounds which Reason and Religion hath set up;
as the Laws of men do not so awe and regulate us but that we break out too oft beyond those bounds which Reason and Religion hath Set up;
c-acp dt n2 pp-f n2 vdb xx av vvi cc vvi pno12 p-acp d pns12 vvb av av av p-acp d n2 r-crq n1 cc n1 vhz vvn a-acp;
(36) sermon (DIV2)
917
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15548
no more doth the Law within us, the Law of our understanding, as Damascen calls the conscience, command or confine us in our walk;
no more does the Law within us, the Law of our understanding, as Damascene calls the conscience, command or confine us in our walk;
dx n1 vdz dt n1 p-acp pno12, dt n1 pp-f po12 n1, c-acp n1 vvz dt n1, n1 cc vvb pno12 p-acp po12 n1;
(36) sermon (DIV2)
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sometimes we glosse it, sometimes we slight it, sometimes we silence it, and some there be that seale it up, and seare it, as Saint Paul speaks, as with a hot Iron.
sometime we gloss it, sometime we slight it, sometime we silence it, and Some there be that seal it up, and sear it, as Saint Paul speaks, as with a hight Iron.
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(36) sermon (DIV2)
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If it speake to us we are deafe; if it renew its clamours, we are more averse;
If it speak to us we Are deaf; if it renew its clamours, we Are more averse;
cs pn31 vvb p-acp pno12 pns12 vbr j; cs pn31 vvb po31 n2, pns12 vbr av-dc j;
(36) sermon (DIV2)
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and if it check us we do NONLATINALPHABET, saith Saint Paul, beat and wound it more and more:
and if it check us we do, Says Saint Paul, beatrice and wound it more and more:
cc cs pn31 vvi pno12 pns12 vdb, vvz n1 np1, vvb cc vvi pn31 av-dc cc av-dc:
(36) sermon (DIV2)
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multi famam, pauci conscientiam verentur, saith Pliny, the loudest noise our conscience can make is not heard,multi famam, Pauci conscientiam verentur, Says pliny, the Loudest noise our conscience can make is not herd,
fw-la fw-la, fw-la fw-la fw-la, vvz np1, dt js n1 po12 n1 vmb vvi vbz xx vvn,
(36) sermon (DIV2)
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but the censure of men, which is not, most times worth our thought, is a thunder-clap;
but the censure of men, which is not, most times worth our Thought, is a thunderclap;
cc-acp dt n1 pp-f n2, r-crq vbz xx, ds n2 j po12 n1, vbz dt j;
(36) sermon (DIV2)
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we heare it, and we tremble; we are led like fooles with melody to the stocks;
we hear it, and we tremble; we Are led like Fools with melody to the stocks;
pns12 vvb pn31, cc pns12 vvb; pns12 vbr vvn av-j n2 p-acp n1 p-acp dt n2;
(36) sermon (DIV2)
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what others say is our motion, and turnes us about to any point, but when we speak to our selves we heare it,
what Others say is our motion, and turns us about to any point, but when we speak to our selves we hear it,
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(36) sermon (DIV2)
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but believe it not, fling it by and forget it. The voice of conscience is, defraud not your brother; nay, but we will over-reach him:
but believe it not, fling it by and forget it. The voice of conscience is, defraud not your brother; nay, but we will overreach him:
cc-acp vvb pn31 xx, vvb pn31 p-acp cc vvi pn31. dt n1 pp-f n1 vbz, n1 xx po22 n1; uh, cc-acp pns12 vmb vvi pno31:
(36) sermon (DIV2)
917
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the voice of conscience is, Love thy neighbour as thy self; nay, but we will oppresse him;
the voice of conscience is, Love thy neighbour as thy self; nay, but we will oppress him;
dt n1 pp-f n1 vbz, vvb po21 n1 p-acp po21 n1; uh, cc-acp pns12 vmb vvi pno31;
(36) sermon (DIV2)
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the voice of conscience is, Love Mercy; nay, but we will love our selves: what we speak to our selves, our selves soon make hereticall.
the voice of conscience is, Love Mercy; nay, but we will love our selves: what we speak to our selves, our selves soon make heretical.
dt n1 pp-f n1 vbz, vvb n1; uh, cc-acp pns12 vmb vvi po12 n2: r-crq pns12 vvb p-acp po12 n2, po12 n2 av vvi j.
(36) sermon (DIV2)
917
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15559
How Ambitious are we to be accounted Just, and how unwilling to be so? How loud are we against sin in the presence of others,
How Ambitious Are we to be accounted Just, and how unwilling to be so? How loud Are we against since in the presence of Others,
q-crq j vbr pns12 pc-acp vbi vvn av, cc c-crq j pc-acp vbi av? q-crq j vbr pns12 p-acp n1 p-acp dt n1 pp-f n2-jn,
(36) sermon (DIV2)
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15560
and then make our selves as invisible as we can that we may commit it? what a sin is uncleannesse in the Temple,
and then make our selves as invisible as we can that we may commit it? what a since is uncleanness in the Temple,
cc av vvb po12 n2 p-acp j c-acp pns12 vmb d pns12 vmb vvi pn31? q-crq dt n1 vbz n1 p-acp dt n1,
(36) sermon (DIV2)
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and what a blessing is it in the closet? with what gravity and severity will a corrupt Judge threaten iniquity? What? a pilferer? Let him be whipt.
and what a blessing is it in the closet? with what gravity and severity will a corrupt Judge threaten iniquity? What? a pilferer? Let him be whipped.
cc q-crq dt n1 vbz pn31 p-acp dt n1? p-acp q-crq n1 cc n1 vmb dt j n1 vvi n1? q-crq? dt n1? vvb pno31 vbi vvd.
(36) sermon (DIV2)
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What? a murderer? He shall dye the death:
What? a murderer? He shall die the death:
q-crq? dt n1? pns31 vmb vvi dt n1:
(36) sermon (DIV2)
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he whips the theef, and hangs the murderer, and indeed whips and hangs himself by a Proxie.
he whips the thief, and hangs the murderer, and indeed whips and hangs himself by a Proxy.
pns31 vvz dt n1, cc vvz dt n1, cc av n2 cc vvz px31 p-acp dt n1.
(36) sermon (DIV2)
917
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15564
So that we see, neither the power of the Laws, nor the respect and obedience we owe to our selves, are of any great force to prevaile with us to order our steps aright, walk with men, or as before men.
So that we see, neither the power of the Laws, nor the respect and Obedience we owe to our selves, Are of any great force to prevail with us to order our steps aright, walk with men, or as before men.
av cst pns12 vvb, av-dx dt n1 pp-f dt n2, ccx dt n1 cc n1 pns12 vvb p-acp po12 n2, vbr pp-f d j n1 pc-acp vvi p-acp pno12 pc-acp vvi po12 n2 av, vvb p-acp n2, cc c-acp p-acp n2.
(36) sermon (DIV2)
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That may have some force, but it reacheth no further then the outward man.
That may have Some force, but it reaches no further then the outward man.
cst vmb vhi d n1, cc-acp pn31 vvz dx jc cs dt j n1.
(36) sermon (DIV2)
917
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Walk with our selves? give eare to our selves? This might do much more;
Walk with our selves? give ear to our selves? This might do much more;
n1 p-acp po12 n2? vvb n1 p-acp po12 n2? d vmd vdi av-d av-dc;
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That there is little hope that it will compleat and perfect our walk, and make us Just and Mercifull men, which is here required.
That there is little hope that it will complete and perfect our walk, and make us Just and Merciful men, which is Here required.
cst pc-acp vbz j n1 cst pn31 vmb j cc j po12 n1, cc vvb pno12 j cc j n2, r-crq vbz av vvn.
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It will be easie then to infer, that our safest conduct will be to walk with God,
It will be easy then to infer, that our Safest conduct will be to walk with God,
pn31 vmb vbi j av pc-acp vvi, cst po12 js n1 vmb vbi pc-acp vvi p-acp np1,
(36) sermon (DIV2)
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and to secure both the Laws of men, and that Law within us;
and to secure both the Laws of men, and that Law within us;
cc pc-acp vvi d dt n2 pp-f n2, cc d n1 p-acp pno12;
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that they may have their full power and effect in us, we must first raise and build up in our selves this firm perswasion, that whatsoever we do,
that they may have their full power and Effect in us, we must First raise and built up in our selves this firm persuasion, that whatsoever we do,
cst pns32 vmb vhi po32 j n1 cc vvi p-acp pno12, pns12 vmb ord vvi cc vvi a-acp p-acp po12 n2 d j n1, cst r-crq pns12 vdb,
(36) sermon (DIV2)
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or think, is open to the eye of that God who is above us, and yet with us;
or think, is open to the eye of that God who is above us, and yet with us;
cc vvi, vbz j p-acp dt n1 pp-f cst np1 r-crq vbz p-acp pno12, cc av p-acp pno12;
(36) sermon (DIV2)
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That that discovery which he makes is infinitely and incomparably more cleare and certain then that which we make by our sences;
That that discovery which he makes is infinitely and incomparably more clear and certain then that which we make by our Senses;
cst d n1 r-crq pns31 vvz vbz av-j cc av-j av-dc j cc j av cst r-crq pns12 vvb p-acp po12 n2;
(36) sermon (DIV2)
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that we do not see our friend so plain as he seeth our hearts;
that we do not see our friend so plain as he sees our hearts;
cst pns12 vdb xx vvi po12 n1 av j c-acp pns31 vvz po12 n2;
(36) sermon (DIV2)
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that thou seest not the birds fly in the ayre so distinctly as he sees thy thoughts fly about the world, to those severall objects which we have set up for our delight;
that thou See not the Birds fly in the air so distinctly as he sees thy thoughts fly about the world, to those several objects which we have Set up for our delight;
cst pns21 vv2 xx dt n2 vvb p-acp dt n1 av av-j c-acp pns31 vvz po21 n2 vvb p-acp dt n1, p-acp d j n2 r-crq pns12 vhb vvn a-acp p-acp po12 n1;
(36) sermon (DIV2)
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that he sees, and observes that irregularity and deformity in our actions, which is hid from our eyes when our intention is serious, and our search most accurate.
that he sees, and observes that irregularity and deformity in our actions, which is hid from our eyes when our intention is serious, and our search most accurate.
cst pns31 vvz, cc vvz d n1 cc n1 p-acp po12 n2, r-crq vbz vvn p-acp po12 n2 c-crq po12 n1 vbz j, cc po12 n1 ds j.
(36) sermon (DIV2)
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Yet neverthelesse, though being as we are in the flesh, and so led by sence, were this belief rooted and confirmed in us, That he did but see us,
Yet nevertheless, though being as we Are in the Flesh, and so led by sense, were this belief rooted and confirmed in us, That he did but see us,
av av, c-acp vbg a-acp pns12 vbr p-acp dt n1, cc av vvn p-acp n1, vbdr d n1 vvn cc vvn p-acp pno12, cst pns31 vdd p-acp vvi pno12,
(36) sermon (DIV2)
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as man sees us or were this as evident to our faith, as that is to our sence, we should be more watchfull over our selves, more wary of the divels snares and baits then we commonly are;as man sees us or were this as evident to our faith, as that is to our sense, we should be more watchful over our selves, more wary of the Devils snares and baits then we commonly Are;
c-acp n1 vvz pno12 cc vbdr d c-acp j p-acp po12 n1, c-acp d vbz p-acp po12 n1, pns12 vmd vbi av-dc j p-acp po12 n2, av-dc j pp-f dt ng1 n2 cc n2 cs pns12 av-j vbr;
(36) sermon (DIV2)
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magna necessitas indicta pietatis, &c. saith Hilary, for there is a necessity laid upon us of feare and reverence, Magna Necessity indicta pietatis, etc. Says Hilary, for there is a necessity laid upon us of Fear and Reverence,
fw-la fw-la fw-la fw-la, av vvz np1, p-acp pc-acp vbz dt n1 vvn p-acp pno12 pp-f n1 cc n1,
(36) sermon (DIV2)
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and circumspection, when we know and believe, That he now stands by as a witnesse who will come again and be our Judge.
and circumspection, when we know and believe, That he now Stands by as a witness who will come again and be our Judge.
cc n1, c-crq pns12 vvb cc vvi, cst pns31 av vvz p-acp p-acp dt n1 r-crq vmb vvi av cc vbb po12 n1.
(36) sermon (DIV2)
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What a Paradise would the world be? what a heaven would there be upon earth,
What a Paradise would the world be? what a heaven would there be upon earth,
q-crq dt n1 vmd dt n1 vbi? q-crq dt n1 vmd pc-acp vbi p-acp n1,
(36) sermon (DIV2)
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if this were generally and stedfastly beleived? Glorious things are spoken of faith, we call it a full assent;
if this were generally and steadfastly believed? Glorious things Are spoken of faith, we call it a full assent;
cs d vbdr av-j cc av-j vvn? j n2 vbr vvn pp-f n1, pns12 vvb pn31 dt j n1;
(36) sermon (DIV2)
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we call it NONLATINALPHABET, a full and certain perswasion, It is the evidence of things not seen;
we call it, a full and certain persuasion, It is the evidence of things not seen;
pns12 vvb pn31, dt j cc j n1, pn31 vbz dt n1 pp-f n2 xx vvn;
(36) sermon (DIV2)
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I ask, is ours so? would to God it were;
I ask, is ours so? would to God it were;
pns11 vvb, vbz png12 av? vmd p-acp np1 pn31 vbdr;
(36) sermon (DIV2)
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nay would for many of us, we did but believe that he is present with us,
nay would for many of us, we did but believe that he is present with us,
uh-x vmd p-acp d pp-f pno12, pns12 vdd p-acp vvi cst pns31 vbz j p-acp pno12,
(36) sermon (DIV2)
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and sees what we do or think, as firmly as we do a story out of our own Chronicles;
and sees what we do or think, as firmly as we do a story out of our own Chronicles;
cc vvz r-crq pns12 vdb cc vvi, c-acp av-j c-acp pns12 vdb dt n1 av pp-f po12 d n2;
(36) sermon (DIV2)
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nay, as many times we do believe a lye; would our faith were but as a grain of mustard-seed;
nay, as many times we do believe a lie; would our faith were but as a grain of Mustard seed;
uh-x, c-acp d n2 pns12 vdb vvi dt n1; vmd po12 n1 vbdr cc-acp c-acp dt n1 pp-f n1;
(36) sermon (DIV2)
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For in sin and by sin they at last grow familiar in sin; clothe themselves with it as with a robe of Honour;
For in since and by since they At last grow familiar in since; cloth themselves with it as with a robe of Honour;
c-acp p-acp n1 cc p-acp n1 pns32 p-acp ord vvi j-jn p-acp n1; vvb px32 p-acp pn31 p-acp p-acp dt n1 pp-f n1;
(36) sermon (DIV2)
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even such a faith, if it did not remove mountains, yet would chide down many a swelling thought, would silence many a proud word, would restrain us from those actions which now we glory in,
even such a faith, if it did not remove Mountains, yet would chide down many a swelling Thought, would silence many a proud word, would restrain us from those actions which now we glory in,
av d dt n1, cs pn31 vdd xx vvi n2, av vmd vvi a-acp d dt j-vvg n1, vmd vvi d dt j n1, vmd vvi pno12 p-acp d n2 r-crq av pns12 vvb p-acp,
(36) sermon (DIV2)
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but would run from as from serpents, as from the divel himself, if we could fully perswade our selves that a God of wisdome and Power were so neer.
but would run from as from Serpents, as from the Devil himself, if we could Fully persuade our selves that a God of Wisdom and Power were so near.
cc-acp vmd vvi p-acp c-acp p-acp n2, c-acp p-acp dt n1 px31, cs pns12 vmd av-j vvi po12 n2 cst dt n1 pp-f n1 cc n1 vbdr av av-j.
(36) sermon (DIV2)
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And now in the last place;
And now in the last place;
cc av p-acp dt ord n1;
(36) sermon (DIV2)
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Let us cast a look upon those who for want of this perswasion, doe walk on in the haughtinesse of their hearts,
Let us cast a look upon those who for want of this persuasion, do walk on in the haughtiness of their hearts,
vvb pno12 vvi dt n1 p-acp d r-crq p-acp n1 pp-f d n1, vdb vvi a-acp p-acp dt n1 pp-f po32 n2,
(36) sermon (DIV2)
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and neither bowe to the Laws of God or men, nor hearken to the Law within them;
and neither bow to the Laws of God or men, nor harken to the Law within them;
cc dx n1 p-acp dt n2 pp-f np1 cc n2, ccx vvi p-acp dt n1 p-acp pno32;
(36) sermon (DIV2)
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which notwithstanding could not be in them, were not this bright Eye and powerfull Hand over them.
which notwithstanding could not be in them, were not this bright Eye and powerful Hand over them.
r-crq a-acp vmd xx vbi p-acp pno32, vbdr xx d j n1 cc j n1 p-acp pno32.
(36) sermon (DIV2)
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And this may serve for Use and Application. Many walk, saith Saint Paul to the Philippians, of whom I have told you often,
And this may serve for Use and Application. Many walk, Says Saint Paul to the Philippians, of whom I have told you often,
cc d vmb vvi p-acp n1 cc n1. d n1, vvz n1 np1 p-acp dt njp2, pp-f ro-crq pns11 vhb vvn pn22 av,
(36) sermon (DIV2)
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and now tell you weeping, that they are enemies to God. And first, the presumptuous sinner walks not with God, who hath first hardened his heart,and now tell you weeping, that they Are enemies to God. And First, the presumptuous sinner walks not with God, who hath First hardened his heart,
cc av vvb pn22 vvg, cst pns32 vbr n2 p-acp np1. cc ord, dt j n1 vvz xx p-acp np1, r-crq vhz ord vvd po31 n1,
(36) sermon (DIV2)
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and then his face as Adamant; whose very countenance doth witnesse against him; who declares his sins as Sodome and hides them not;
and then his face as Adamant; whose very countenance does witness against him; who declares his Sins as Sodom and hides them not;
cc av po31 n1 p-acp n1; rg-crq j n1 vdz vvi p-acp pno31; r-crq vvz po31 n2 p-acp np1 cc vvz pno32 xx;
(36) sermon (DIV2)
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and they who first contemn themselves, and then scornfully reject what common Reason and Nature suggest to them;
and they who First contemn themselves, and then scornfully reject what Common Reason and Nature suggest to them;
cc pns32 r-crq ord vvb px32, cc av av-j vvi r-crq j n1 cc n1 vvb p-acp pno32;
(36) sermon (DIV2)
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and then at last, trusting either to their wit or wealth, conceive a proud disdain of all that are about them,
and then At last, trusting either to their wit or wealth, conceive a proud disdain of all that Are about them,
cc av p-acp ord, vvg d p-acp po32 n1 cc n1, vvb dt j n1 pp-f d cst vbr p-acp pno32,
(36) sermon (DIV2)
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and not a negative, but a positive contempt of God himself;
and not a negative, but a positive contempt of God himself;
cc xx dt j-jn, cc-acp dt j n1 pp-f np1 px31;
(36) sermon (DIV2)
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first lose their reason in their lusts, and then their modesty, which is the onely good thing that can find a place in evil:
First loose their reason in their Lustiest, and then their modesty, which is the only good thing that can find a place in evil:
ord vvb po32 n1 p-acp po32 n2, cc av po32 n1, r-crq vbz dt j j n1 cst vmb vvi dt n1 p-acp n-jn:
(36) sermon (DIV2)
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who doe that upon the open stage, which they did at first but behind the curtain;
who do that upon the open stage, which they did At First but behind the curtain;
r-crq vdb cst p-acp dt j n1, r-crq pns32 vdd p-acp ord p-acp p-acp dt n1;
(36) sermon (DIV2)
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who first make shipwrack of a good conscience, and then with the swelling salies of Impudence, hasten to that point and haven which their boundlesse lusts have made choice of,
who First make shipwreck of a good conscience, and then with the swelling salies of Impudence, hasten to that point and Haven which their boundless Lustiest have made choice of,
r-crq ord vvb n1 pp-f dt j n1, cc av p-acp dt j-vvg n2 pp-f n1, vvb p-acp d n1 cc n1 r-crq po32 j n2 vhb vvn n1 pp-f,
(36) sermon (DIV2)
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as we should doe to eternall happinesse, per calcatum patrem, as Saint Jerome speaks, over Father and Mother, over all Relations, and Religion it self;
as we should do to Eternal happiness, per calcatum patrem, as Saint Jerome speaks, over Father and Mother, over all Relations, and Religion it self;
c-acp pns12 vmd vdi p-acp j n1, fw-la fw-la fw-la, p-acp n1 np1 vvz, p-acp n1 cc n1, p-acp d n2, cc n1 pn31 n1;
(36) sermon (DIV2)
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forsake all these, not for Christs sake and the Gospel, but for Mammon and the world.
forsake all these, not for Christ sake and the Gospel, but for Mammon and the world.
vvb d d, xx p-acp npg1 n1 cc dt n1, cc-acp p-acp np1 cc dt n1.
(36) sermon (DIV2)
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What foule pollutions, that grinding and cruell oppressions, what open profanenesse have there been in the world? and we may ask wit the Prophet Ieremiah, cap. 8.12.
What foul pollutions, that grinding and cruel oppressions, what open profaneness have there been in the world? and we may ask wit the Prophet Jeremiah, cap. 8.12.
q-crq j n2, cst vvg cc j n2, r-crq j n1 vhb a-acp vbn p-acp dt n1? cc pns12 vmb vvi n1 dt n1 np1, n1. crd.
(36) sermon (DIV2)
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Confusi sunt? Were they ashamed when they committed abomination? Nay, they were not ashamed,Confusi sunt? Were they ashamed when they committed abomination? Nay, they were not ashamed,
np1 fw-la? vbdr pns32 j c-crq pns32 vvd n1? uh, pns32 vbdr xx j,
(36) sermon (DIV2)
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neither could they have any shame, NONLATINALPHABET, Ephes. 4.18. for the hardnesse and blindnesse of their heart.
neither could they have any shame,, Ephesians 4.18. for the hardness and blindness of their heart.
av-dx vmd pns32 vhb d n1,, np1 crd. p-acp dt n1 cc n1 pp-f po32 n1.
(36) sermon (DIV2)
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bring it forth into open view, like Agrippa and Bernice in the Acts, NONLATINALPHABET, with great state and pomp;
bring it forth into open view, like Agrippa and Bernice in the Acts,, with great state and pomp;
vvb pn31 av p-acp j n1, av-j np1 cc np1 p-acp dt n2,, p-acp j n1 cc n1;
(36) sermon (DIV2)
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They set it up, as Nebuchadnezzar did his Image of Gold, threescore Cubits high, to be seen of all;
They Set it up, as Nebuchadnezzar did his Image of Gold, threescore Cubits high, to be seen of all;
pns32 vvd pn31 a-acp, c-acp np1 vdd po31 n1 pp-f n1, crd n2 j, pc-acp vbi vvn pp-f d;
(36) sermon (DIV2)
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boast of their Atheisme, and look down upon them with a contemptuous pity, as shallow, weak men, who goe about to perswade such men as they, of quick and searching wits, that there is a God who both sees and heares them;
boast of their Atheism, and look down upon them with a contemptuous pity, as shallow, weak men, who go about to persuade such men as they, of quick and searching wits, that there is a God who both sees and hears them;
vvb pp-f po32 n1, cc vvb a-acp p-acp pno32 p-acp dt j n1, c-acp j, j n2, r-crq vvb a-acp pc-acp vvi d n2 c-acp pns32, pp-f j cc j-vvg n2, cst pc-acp vbz dt n1 r-crq d vvz cc vvz pno32;
(36) sermon (DIV2)
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and take it very ill, if we doe but wish them well.
and take it very ill, if we do but wish them well.
cc vvb pn31 av av-jn, cs pns12 vdb p-acp vvi pno32 av.
(36) sermon (DIV2)
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Thus it is in every bold presumptuous sinner even as it was with the Devil, Depuduit, no sooner doe they cast themselves down from Heaven,
Thus it is in every bold presumptuous sinner even as it was with the devil, Depuduit, no sooner do they cast themselves down from Heaven,
av pn31 vbz p-acp d j j n1 av c-acp pn31 vbds p-acp dt n1, np1, av-dx av-c vdi pns32 vvd px32 a-acp p-acp n1,
(36) sermon (DIV2)
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but they cast away all shame, and their modesty flyes from them in the very fall,
but they cast away all shame, and their modesty flies from them in the very fallen,
cc-acp pns32 vvd av d n1, cc po32 n1 vvz p-acp pno32 p-acp dt j n1,
(36) sermon (DIV2)
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and their Motto is, Tush, God doth not see;
and their Motto is, Tush, God does not see;
cc po32 n1 vbz, uh, np1 vdz xx vvi;
(36) sermon (DIV2)
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And this sure is not to walk with God, but to walk and strut as Nebuchadnezzar did in his Palace, This is the Palace which I have built:
And this sure is not to walk with God, but to walk and strut as Nebuchadnezzar did in his Palace, This is the Palace which I have built:
cc d av-j vbz xx pc-acp vvi p-acp np1, p-acp pc-acp vvi cc vvi p-acp np1 vdd p-acp po31 n1, d vbz dt n1 r-crq pns11 vhb vvn:
(36) sermon (DIV2)
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Thus, thus have I done, and who dares fling a stone at it? To walk as Goliah did, in a coat of Brasse,
Thus, thus have I done, and who dares fling a stone At it? To walk as Goliath did, in a coat of Brass,
av, av vhb pns11 vdn, cc r-crq vvz vvi dt n1 p-acp pn31? p-acp n1 c-acp np1 vdd, p-acp dt n1 pp-f n1,
(36) sermon (DIV2)
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and defie the Host of Israel, and God himself.
and defy the Host of Israel, and God himself.
cc vvb dt n1 pp-f np1, cc np1 px31.
(36) sermon (DIV2)
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Golias in fronte, &c. saith Austin; Golias was smote in the forehead, and so are they.Goliath in front, etc. Says Austin; Goliath was smote in the forehead, and so Are they.
np1 p-acp n1, av vvz np1; np1 vbds vvn p-acp dt n1, cc av vbr pns32.
(36) sermon (DIV2)
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The disease indeed is in the heart, but it hath made an impression, and left a mark in the forehead.
The disease indeed is in the heart, but it hath made an impression, and left a mark in the forehead.
dt n1 av vbz p-acp dt n1, cc-acp pn31 vhz vvn dt n1, cc vvd dt n1 p-acp dt n1.
(36) sermon (DIV2)
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He that hath forgot to blush, doth not well remember that there is a God who looks upon him.
He that hath forgotten to blush, does not well Remember that there is a God who looks upon him.
pns31 cst vhz vvn pc-acp vvi, vdz xx av vvi cst pc-acp vbz dt n1 r-crq vvz p-acp pno31.
(36) sermon (DIV2)
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Secondy, the dissembling sinner, the Hypocrite walks not with God: for he is but a Player of Religion,
Second, the dissembling sinner, the Hypocrite walks not with God: for he is but a Player of Religion,
np1, dt j-vvg n1, dt n1 vvz xx p-acp np1: c-acp pns31 vbz p-acp dt n1 pp-f n1,
(36) sermon (DIV2)
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and being but a Slave, comes forth a King, and then treads his measures, puts it to the triall whether God hath an eye,
and being but a Slave, comes forth a King, and then treads his measures, puts it to the trial whither God hath an eye,
cc vbg p-acp dt n1, vvz av dt n1, cc av vvz po31 n2, vvz pn31 p-acp dt n1 cs np1 vhz dt n1,
(36) sermon (DIV2)
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whether he will take drosse for silver, a superficies for a substance, a Fast for Repentance, a picture for the new creature.
whither he will take dross for silver, a superficies for a substance, a Fast for Repentance, a picture for the new creature.
cs pns31 vmb vvi n1 p-acp n1, dt n1 p-acp dt n1, dt j p-acp n1, dt n1 p-acp dt j n1.
(36) sermon (DIV2)
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Archidamus said well of an old man, that had died and discoloured his haire, 'Tis not likely he should speak truth, qui mendacium in capite circumfert, who carries about with him a lye on his head;Archidamus said well of an old man, that had died and discoloured his hair, It's not likely he should speak truth, qui Mendacium in capite circumfert, who carries about with him a lie on his head;
np1 vvd av pp-f dt j n1, cst vhd vvn cc vvn po31 n1, pn31|vbz xx j pns31 vmd vvi n1, fw-la fw-la p-acp fw-la fw-la, r-crq vvz a-acp p-acp pno31 dt n1 p-acp po31 n1;
(36) sermon (DIV2)
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nor can he walk as with his God, whose very speech and gesture, whose very look is a lye.
nor can he walk as with his God, whose very speech and gesture, whose very look is a lie.
ccx vmb pns31 vvi a-acp p-acp po31 n1, rg-crq j n1 cc n1, rg-crq j n1 vbz dt n1.
(36) sermon (DIV2)
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Where there are false lights there the ware is not warrantable;
Where there Are false lights there the ware is not warrantable;
c-crq pc-acp vbr j n2 a-acp dt n1 vbz xx j;
(36) sermon (DIV2)
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where there are privy doors, there the Priests will practise collusion, and eat up the Idols meat.
where there Are privy doors, there the Priests will practise collusion, and eat up the Idols meat.
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(36) sermon (DIV2)
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15629
If you see a labyrinth, it is either to conceale a strumpet or a Minotaure. That is true of the hypocrite which the Rabbies conceived of their Priests;
If you see a labyrinth, it is either to conceal a strumpet or a Minotaur. That is true of the hypocrite which the Rabbies conceived of their Priests;
cs pn22 vvb dt n1, pn31 vbz av-d pc-acp vvi dt n1 cc dt n1. cst vbz j pp-f dt n1 r-crq dt n2 vvn pp-f po32 n2;
(36) sermon (DIV2)
920
Page 597
15631
Now this is not to walk with God, but to walk with our lusts, with our malice and Covetousnesse;
Now this is not to walk with God, but to walk with our Lustiest, with our malice and Covetousness;
av d vbz xx pc-acp vvi p-acp np1, cc-acp pc-acp vvi p-acp po12 n2, p-acp po12 n1 cc n1;
(36) sermon (DIV2)
920
Page 597
15632
to look upon them as we should do upon our God, to be carefull that they are pleased and satisfied;
to look upon them as we should do upon our God, to be careful that they Are pleased and satisfied;
pc-acp vvi p-acp pno32 c-acp pns12 vmd vdi p-acp po12 n1, pc-acp vbi j cst pns32 vbr vvn cc vvn;
(36) sermon (DIV2)
920
Page 597
15633
to reverence them, to follow their behests and commands;
to Reverence them, to follow their behests and commands;
pc-acp vvi pno32, pc-acp vvi po32 n2 cc n2;
(36) sermon (DIV2)
920
Page 597
15634
to provide that these horse-leaches be fed, our lust fed with pleasure, and our covetousnesse with gold;
to provide that these Horseleeches be fed, our lust fed with pleasure, and our covetousness with gold;
pc-acp vvi cst d n2 vbb vvn, po12 n1 vvn p-acp n1, cc po12 n1 p-acp n1;
(36) sermon (DIV2)
920
Page 597
15635
for these are the Hypocrites gods.
for these Are the Hypocrites God's.
p-acp d vbr dt n2 n2.
(36) sermon (DIV2)
920
Page 597
15636
As for the true God, they leave him behind them, and walk with nothing but his Name. Thirdly:
As for the true God, they leave him behind them, and walk with nothing but his Name. Thirdly:
p-acp p-acp dt j np1, pns32 vvb pno31 p-acp pno32, cc vvi p-acp pix cc-acp po31 vvb. ord:
(36) sermon (DIV2)
920
Page 597
15637
The Apologizing sinner walks not with God, but runnes himself into the thicket of excuses, Covers his transgressions as Adam,
The Apologizing sinner walks not with God, but runs himself into the thicket of excuses, Covers his transgressions as Adam,
dt j-vvg n1 vvz xx p-acp np1, cc-acp vvz px31 p-acp dt n1 pp-f n2, vvz po31 n2 p-acp np1,
(36) sermon (DIV2)
921
Page 598
15638
and hides his iniquity in his bosome, Job 31.33.and hides his iniquity in his bosom, Job 31.33.
cc vvz po31 n1 p-acp po31 n1, n1 crd.
(36) sermon (DIV2)
921
Page 598
15639
Covers himself over with these leaves, which have no heat, no solidity in them, but will wither and dye when the Sun shews it self,
Covers himself over with these leaves, which have no heat, no solidity in them, but will wither and die when the Sun shows it self,
vvz px31 p-acp p-acp d n2, r-crq vhb dx n1, dx n1 p-acp pno32, cc-acp vmb vvi cc vvi c-crq dt n1 vvz pn31 n1,
(36) sermon (DIV2)
921
Page 598
15640
and be scattered before the wind, and leave him naked and miserable.
and be scattered before the wind, and leave him naked and miserable.
cc vbi vvn p-acp dt n1, cc vvb pno31 j cc j.
(36) sermon (DIV2)
921
Page 598
15641
He hath learnt an art, (and he may quickly learne that of his sinne, which needs and teacheth it) pavimentare peccata, (it is Saint Austins phrase) to smooth or plaster and parget over his deformities;
He hath learned an art, (and he may quickly Learn that of his sin, which needs and Teaches it) pavimentare Peccata, (it is Saint Austins phrase) to smooth or plaster and parget over his deformities;
pns31 vhz vvn dt n1, (cc pns31 vmb av-j vvi d pp-f po31 n1, r-crq vvz cc vvz pn31) fw-la n1, (pn31 vbz n1 npg1 vvb) pc-acp vvi cc n1 cc n1 p-acp po31 n2;
(36) sermon (DIV2)
921
Page 598
15642
he excuses the breach of one commandment with his zeal to another; the breach of his charity, by his love to his faith:
he excuses the breach of one Commandment with his zeal to Another; the breach of his charity, by his love to his faith:
pns31 vvz dt n1 pp-f crd n1 p-acp po31 n1 p-acp j-jn; dt n1 pp-f po31 n1, p-acp po31 n1 p-acp po31 n1:
(36) sermon (DIV2)
921
Page 598
15643
He excuses sacriledge, by his hatred to Idolatry; his malice, by his zeal; he pleads ignorance where there is light enough, and weaknesse when he might be strong; and infirmity, where he presumes;
He excuses sacrilege, by his hatred to Idolatry; his malice, by his zeal; he pleads ignorance where there is Light enough, and weakness when he might be strong; and infirmity, where he Presumest;
pns31 vvz n1, p-acp po31 n1 p-acp n1; po31 n1, p-acp po31 n1; pns31 vvz n1 c-crq pc-acp vbz n1 av-d, cc n1 c-crq pns31 vmd vbi j; cc n1, c-crq pns31 vv2;
(36) sermon (DIV2)
921
Page 598
15644
and willingnesse, when he had no will;
and willingness, when he had no will;
cc n1, c-crq pns31 vhd dx n1;
(36) sermon (DIV2)
921
Page 598
15645
and will not consider that the devil speaks by all these, as he did to our first parents by the serpent;
and will not Consider that the Devil speaks by all these, as he did to our First Parents by the serpent;
cc vmb xx vvi cst dt n1 vvz p-acp d d, c-acp pns31 vdd p-acp po12 ord n2 p-acp dt n1;
(36) sermon (DIV2)
921
Page 598
15646
For this is no sinne at all, and you shall not dye at all, are all one.
For this is no sin At all, and you shall not die At all, Are all one.
c-acp d vbz dx n1 p-acp d, cc pn22 vmb xx vvi p-acp d, vbr d pi.
(36) sermon (DIV2)
921
Page 598
15647
He speaks, saith Saint Austin by the mathematician, That he sinnes not, but his starre. He speaks by the Manichee, That he sinnes not, but the Prince of Darknesse.
He speaks, Says Saint Austin by the mathematician, That he Sins not, but his star. He speaks by the Manichee, That he Sins not, but the Prince of Darkness.
pns31 vvz, vvz n1 np1 p-acp dt n1, cst pns31 n2 xx, cc-acp po31 n1. pns31 vvz p-acp dt np1, cst pns31 n2 xx, cc-acp dt n1 pp-f n1.
(36) sermon (DIV2)
921
Page 598
15648
I may add, he speaks by the Anabaptist, 'Tis not he sinnes, but the Asse his body;
I may add, he speaks by the Anabaptist, It's not he Sins, but the Ass his body;
pns11 vmb vvi, pns31 vvz p-acp dt np1, pn31|vbz xx pns31 n2, p-acp dt n1 po31 n1;
(36) sermon (DIV2)
921
Page 598
15649
By the Libertine, That God sins in him; and by the many, that the devil onely is in fault.
By the Libertine, That God Sins in him; and by the many, that the Devil only is in fault.
p-acp dt n1, cst np1 n2 p-acp pno31; cc p-acp dt d, cst dt n1 av-j vbz p-acp n1.
(36) sermon (DIV2)
921
Page 598
15650
If we look upon it well, and send our eye abroad into the world, we may peradventure be tempted to think, that the world and all that therein is, were onely made to yield matter out of which to forge and fashion an excuse;
If we look upon it well, and send our eye abroad into the world, we may Peradventure be tempted to think, that the world and all that therein is, were only made to yield matter out of which to forge and fashion an excuse;
cs pns12 vvb p-acp pn31 av, cc vvb po12 n1 av p-acp dt n1, pns12 vmb av vbi vvn pc-acp vvi, cst dt n1 cc d cst av vbz, vbdr av-j vvn pc-acp vvi n1 av pp-f r-crq pc-acp vvi cc vvi dt n1;
(36) sermon (DIV2)
921
Page 598
15769
and thus to commend this lesson to us, he makes choice of a person to an eye of flesh most unlikely,
and thus to commend this Lesson to us, he makes choice of a person to an eye of Flesh most unlikely,
cc av pc-acp vvi d n1 p-acp pno12, pns31 vvz n1 pp-f dt n1 p-acp dt n1 pp-f n1 av-ds j,
(37) sermon (DIV1)
931
Page 664
15651
for what is there almost in the world which we do not lay hold on for that end? Adam the first man, is the first excuse,
for what is there almost in the world which we do not lay hold on for that end? Adam the First man, is the First excuse,
p-acp r-crq vbz a-acp av p-acp dt n1 r-crq pns12 vdb xx vvi vvi a-acp p-acp d n1? np1 dt ord n1, vbz dt ord n1,
(36) sermon (DIV2)
921
Page 598
15652
and we drew it out of his loines:
and we drew it out of his loins:
cc pns12 vvd pn31 av pp-f po31 n2:
(36) sermon (DIV2)
921
Page 598
15653
Originall sinne, and after that the Law, the flesh, the will, the understanding, sinne, obedience, the devils,
Original sin, and After that the Law, the Flesh, the will, the understanding, sin, Obedience, the Devils,
j-jn n1, cc p-acp d dt n1, dt n1, dt n1, dt n1, n1, n1, dt n2,
(36) sermon (DIV2)
921
Page 598
15654
and God himself are forced in to speak for us;
and God himself Are forced in to speak for us;
cc np1 px31 vbr vvn p-acp pc-acp vvi p-acp pno12;
(36) sermon (DIV2)
921
Page 598
15655
and what was made the matter of virtue and obedience, is by us made the matter of excuse;
and what was made the matter of virtue and Obedience, is by us made the matter of excuse;
cc q-crq vbds vvn dt n1 pp-f n1 cc n1, vbz p-acp pno12 vvn dt n1 pp-f n1;
(36) sermon (DIV2)
921
Page 598
15656
we may be bold to say, This is not to walk with God, as if he had an all-seeing eye,
we may be bold to say, This is not to walk with God, as if he had an All-seeing eye,
pns12 vmb vbi j pc-acp vvi, d vbz xx pc-acp vvi p-acp np1, c-acp cs pns31 vhd dt j n1,
(36) sermon (DIV2)
921
Page 598
15657
but to flutter up and down, as the Raven did upon the waters, from excuse to excuse,
but to flutter up and down, as the Raven did upon the waters, from excuse to excuse,
cc-acp pc-acp vvi a-acp cc a-acp, c-acp dt n1 vdd p-acp dt n2, p-acp n1 pc-acp vvi,
(36) sermon (DIV2)
921
Page 598
15658
but far from God and the Arke; so to walk as if we were quite out of his reach and sight. Last of all;
but Far from God and the Ark; so to walk as if we were quite out of his reach and sighed. Last of all;
cc-acp av-j p-acp np1 cc dt n1; av pc-acp vvi c-acp cs pns12 vbdr av av pp-f po31 n1 cc n1. ord pp-f d;
(36) sermon (DIV2)
921
Page 598
15659
The speculative sinner doth not walk with God, I meane, the man that breaks not out into action,
The speculative sinner does not walk with God, I mean, the man that breaks not out into actium,
dt j n1 vdz xx vvi p-acp np1, pns11 vvb, dt n1 cst vvz xx av p-acp n1,
(36) sermon (DIV2)
922
Page 598
15660
but yet perfects his work in his mind;
but yet perfects his work in his mind;
cc-acp av vvz po31 n1 p-acp po31 n1;
(36) sermon (DIV2)
922
Page 598
15661
where the sinner doth that which he never doth, joynes with that object which he shall never touch;
where the sinner does that which he never does, joins with that Object which he shall never touch;
c-crq dt n1 vdz d r-crq pns31 av-x vdz, vvz p-acp d n1 r-crq pns31 vmb av-x vvi;
(36) sermon (DIV2)
922
Page 598
15662
commits adultery, and yet may be an Eunuch; plots revenge, and yet never strikes a stroke;
commits adultery, and yet may be an Eunuch; plots revenge, and yet never strikes a stroke;
vvz n1, cc av vmb vbi dt n1; n2 n1, cc av av-x vvz dt n1;
(36) sermon (DIV2)
922
Page 598
15663
grasps the wealth which he will not labour for; marryes that beauty which he saw but once, and shall never see again;
grasps the wealth which he will not labour for; Marries that beauty which he saw but once, and shall never see again;
vvz dt n1 r-crq pns31 vmb xx vvi p-acp; vvz d n1 r-crq pns31 vvd p-acp a-acp, cc vmb av-x vvi av;
(36) sermon (DIV2)
922
Page 598
15664
and there acts over those sinnes which he shall never bring into act;
and there acts over those Sins which he shall never bring into act;
cc a-acp vvz p-acp d n2 r-crq pns31 vmb av-x vvi p-acp n1;
(36) sermon (DIV2)
922
Page 598
15665
delights in that which he shall never enjoy, and robs and slayes, and rides in triumph on a thought;
delights in that which he shall never enjoy, and robs and slays, and rides in triumph on a Thought;
n2 p-acp d r-crq pns31 vmb av-x vvi, cc vvz cc vvz, cc vvz p-acp n1 p-acp dt n1;
(36) sermon (DIV2)
922
Page 598
15666
and so leaves his God, who gave him this power and faculty to another end,
and so leaves his God, who gave him this power and faculty to Another end,
cc av vvz po31 n1, r-crq vvd pno31 d n1 cc n1 p-acp j-jn n1,
(36) sermon (DIV2)
922
Page 569
15667
and not to wallow in this mire, nor to be enslaved to the drudgery of so vile an imployment;
and not to wallow in this mire, nor to be enslaved to the drudgery of so vile an employment;
cc xx pc-acp vvi p-acp d n1, ccx pc-acp vbi vvn p-acp dt n1 pp-f av j dt n1;
(36) sermon (DIV2)
922
Page 569
15668
and yet too many are willing to perswade themselves, that God neither sees it nor regards it;
and yet too many Are willing to persuade themselves, that God neither sees it nor regards it;
cc av av d vbr j pc-acp vvi px32, cst np1 av-dx vvz pn31 cc vvz pn31;
(36) sermon (DIV2)
922
Page 569
15669
that a thought is such Gozamour, of so thin an appearance, that it escapeth the eye,
that a Thought is such Gozamour, of so thin an appearance, that it escapeth the eye,
cst dt n1 vbz d np1, pp-f av j dt n1, cst pn31 vvz dt n1,
(36) sermon (DIV2)
922
Page 569
15670
and so they set up a whole family of them in the mind, and dally and delight themselves with them as with their children.
and so they Set up a Whole family of them in the mind, and dally and delight themselves with them as with their children.
cc av pns32 vvd a-acp dt j-jn n1 pp-f pno32 p-acp dt n1, cc vvi cc vvi px32 p-acp pno32 c-acp p-acp po32 n2.
(36) sermon (DIV2)
922
Page 569
15671
And yet this is the ground of all evil, and evil it self;
And yet this is the ground of all evil, and evil it self;
cc av d vbz dt n1 pp-f d n-jn, cc n-jn zz n1;
(36) sermon (DIV2)
922
Page 569
15672
wrought in the soul, which works by its faculties, as the body doth by its members, the eye and the hand;
wrought in the soul, which works by its faculties, as the body does by its members, the eye and the hand;
vvn p-acp dt n1, r-crq vvz p-acp po31 n2, c-acp dt n1 vdz p-acp po31 n2, dt n1 cc dt n1;
(36) sermon (DIV2)
922
Page 569
15673
and thus it may beat down Temples, murder men, lay Kingdomes levell with the ground,
and thus it may beatrice down Temples, murder men, lay Kingdoms level with the ground,
cc av pn31 vmb vvi a-acp n2, vvb n2, vvb n2 vvb p-acp dt n1,
(36) sermon (DIV2)
922
Page 569
15674
and it growes and multiplies, reflects upon it self with joy and content, & omnia habet peccatoris praeter manus, and hath all that makes a sinner but hands;
and it grows and multiplies, reflects upon it self with joy and content, & omnia habet Sinners praeter manus, and hath all that makes a sinner but hands;
cc pn31 vvz cc vvz, vvz p-acp pn31 n1 p-acp n1 cc n1, cc fw-la fw-la fw-la fw-la fw-la, cc vhz d cst vvz dt n1 p-acp n2;
(36) sermon (DIV2)
922
Page 569
15675
and though men see not our thoughts, (for this is a royall prerogative) yet they are visible to his eye who is a spirit;
and though men see not our thoughts, (for this is a royal prerogative) yet they Are visible to his eye who is a Spirit;
cc cs n2 vvb xx po12 n2, (c-acp d vbz dt j n1) av pns32 vbr j p-acp po31 n1 r-crq vbz dt n1;
(36) sermon (DIV2)
922
Page 569
15676
and they that look upon them as bare and naked thoughts, and not as complete works finisht in the soul, know not themselves,
and they that look upon them as bore and naked thoughts, and not as complete works finished in the soul, know not themselves,
cc pns32 cst vvb p-acp pno32 p-acp j cc j n2, cc xx p-acp j n2 vvn p-acp dt n1, vvb xx px32,
(36) sermon (DIV2)
922
Page 569
15677
nor the Nature of God, and therefore canot be said to walk with him. To conclude then:
nor the Nature of God, and Therefore canot be said to walk with him. To conclude then:
ccx dt n1 pp-f np1, cc av vmbx vbi vvn pc-acp vvi p-acp pno31. pc-acp vvi av:
(36) sermon (DIV2)
922
Page 569
15678
These walk not with God, and let us mark and avoid them.
These walk not with God, and let us mark and avoid them.
d vvb xx p-acp np1, cc vvb pno12 vvi cc vvi pno32.
(36) sermon (DIV2)
923
Page 569
15679
The presumptuous daring sinner walks not with him, but hides himself in this Atheisticall conceit, that because man cannot punish, God doth not see.
The presumptuous daring sinner walks not with him, but hides himself in this Atheistical conceit, that Because man cannot Punish, God does not see.
dt j j-vvg n1 vvz xx p-acp pno31, cc-acp vvz px31 p-acp d j n1, cst c-acp n1 vmbx vvi, np1 vdz xx vvi.
(36) sermon (DIV2)
923
Page 569
15680
The hypocrite comes forth in a disguise, and acts his part, and because men applaud him, thinks God is of their mind;
The hypocrite comes forth in a disguise, and acts his part, and Because men applaud him, thinks God is of their mind;
dt n1 vvz av p-acp dt n1, cc vvz po31 n1, cc c-acp n2 vvb pno31, vvz np1 vbz pp-f po32 n1;
(36) sermon (DIV2)
923
Page 569
15681
as the Pantomime in Seneca, who observing the people well pleased with his dancing, did every day go up into the Capitol,
as the Pantomime in Senecca, who observing the people well pleased with his dancing, did every day go up into the Capitol,
c-acp dt n1 p-acp np1, r-crq vvg dt n1 av vvn p-acp po31 n-vvg, vdd d n1 vvb a-acp p-acp dt n1,
(36) sermon (DIV2)
923
Page 569
15682
and dance before Jupiter, and was perswaded that he was also delighted in him. The Apologizer runnes into the holes and burrowes of excuses, and there he is safe;
and dance before Jupiter, and was persuaded that he was also delighted in him. The Apologizer runs into the holes and burrows of excuses, and there he is safe;
cc vvi p-acp np1, cc vbds vvn cst pns31 vbds av vvn p-acp pno31. dt n1 vvz p-acp dt n2 cc n2 pp-f n2, cc a-acp pns31 vbz j;
(36) sermon (DIV2)
923
Page 569
15683
for who shall see him? The speculative sinner hides himself and all his thoughts in a thought, is this thought, that thoughts are so neer to nothing that they are invisible;
for who shall see him? The speculative sinner hides himself and all his thoughts in a Thought, is this Thought, that thoughts Are so near to nothing that they Are invisible;
p-acp r-crq vmb vvi pno31? dt j n1 vvz px31 cc d po31 n2 p-acp dt n1, vbz d n1, cst n2 vbr av av-j p-acp pix cst pns32 vbr j;
(36) sermon (DIV2)
923
Page 569
15684
that sin is not sinfull, till it speak with the tongue, or act with the hand.
that since is not sinful, till it speak with the tongue, or act with the hand.
d n1 vbz xx j, c-acp pn31 vvb p-acp dt n1, cc vvi p-acp dt n1.
(36) sermon (DIV2)
923
Page 569
15685
But the eye of God is brighter then the Sun, and his eye-lids will try the children of men, Psal. 11. as the gold-smith trieth his gold in the fire,
But the eye of God is Brighter then the Sun, and his eyelids will try the children of men, Psalm 11. as the goldsmith trieth his gold in the fire,
p-acp dt n1 pp-f np1 vbz jc cs dt n1, cc po31 n2 vmb vvi dt n2 pp-f n2, np1 crd p-acp dt n1 vvz po31 n1 p-acp dt n1,
(36) sermon (DIV2)
923
Page 569
15686
and will find out the drosse, which we do not see. And if we will not walk with him, but walk contrary unto him, Levit. 26.22. He will also walk contrary unto us; He will see us, and not see us;
and will find out the dross, which we do not see. And if we will not walk with him, but walk contrary unto him, Levit. 26.22. He will also walk contrary unto us; He will see us, and not see us;
cc vmb vvi av dt n1, r-crq pns12 vdb xx vvi. cc cs pns12 vmb xx vvi p-acp pno31, p-acp vvi j-jn p-acp pno31, np1 crd. pns31 vmb av vvb j-jn p-acp pno12; pns31 vmb vvi pno12, cc xx vvi pno12;
(36) sermon (DIV2)
923
Page 569
15687
know us, and not know us.
know us, and not know us.
vvb pno12, cc xx vvi pno12.
(36) sermon (DIV2)
923
Page 569
15688
Habemus nescientem Deum quod tamen non nescit, saith Hilary; God will seem not to know that which he doth know, Habemus nescientem God quod tamen non nescit, Says Hilary; God will seem not to know that which he does know,
fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvz np1; np1 vmb vvi xx pc-acp vvi d r-crq pns31 vdz vvi,
(36) sermon (DIV2)
923
Page 569
15689
and his ignorance is not ignorance but a mystery.
and his ignorance is not ignorance but a mystery.
cc po31 n1 vbz xx n1 p-acp dt n1.
(36) sermon (DIV2)
923
Page 569
15690
For to them who walk not with him humbly, the word will be at the last day, I know you not, and God will keep state,
For to them who walk not with him humbly, the word will be At the last day, I know you not, and God will keep state,
p-acp p-acp pno32 r-crq vvb xx p-acp pno31 av-j, dt n1 vmb vbi p-acp dt ord n1, pns11 vvb pn22 xx, cc np1 vmb vvi n1,
(36) sermon (DIV2)
923
Page 569
15691
and not know and acknowledge them.
and not know and acknowledge them.
cc xx vvi cc vvi pno32.
(36) sermon (DIV2)
923
Page 569
15692
This pure God will not know the unclean, this God of truth will not know the dissembler, this strong and mighty God will bring down the imperious offender;
This pure God will not know the unclean, this God of truth will not know the dissembler, this strong and mighty God will bring down the imperious offender;
d j np1 vmb xx vvi dt j, d n1 pp-f n1 vmb xx vvi dt n1, d j cc j np1 vmb vvi a-acp dt j n1;
(36) sermon (DIV2)
923
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15708
Take away the rebuke that I feare, v. 39. Let thy tender mercies come unto me that I may live, v. 77. and the like;Take away the rebuke that I Fear, v. 39. Let thy tender Mercies come unto me that I may live, v. 77. and the like;
vvb av dt n1 cst pns11 vvb, n1 crd vvb po21 j n2 vvb p-acp pno11 cst pns11 vmb vvi, n1 crd cc dt j;
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in poverty, & yet not poor; in affliction, but not distrest; in many a storm, and passe through, and rejoyce in it;
in poverty, & yet not poor; in affliction, but not distressed; in many a storm, and pass through, and rejoice in it;
p-acp n1, cc av xx j; p-acp n1, cc-acp xx vvn; p-acp d dt n1, cc vvi p-acp, cc vvi p-acp pn31;
(37) sermon (DIV1)
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this Light will examine thoughts, and excuses will fly before it as the mist before the Sun. But then, The Lord knows the wayes of the Righteous, saith the Psalmist; and those that do justly, and love mercy, and walk as under his all-seeing eye with humility and reverence, he will lead by the hand,
this Light will examine thoughts, and excuses will fly before it as the missed before the Sun. But then, The Lord knows the ways of the Righteous, Says the Psalmist; and those that do justly, and love mercy, and walk as under his All-seeing eye with humility and Reverence, he will led by the hand,
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(36) sermon (DIV2)
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and go along with them, and uphold and strengthen them in their walk, and shadow them under his wing;
and go along with them, and uphold and strengthen them in their walk, and shadow them under his wing;
cc vvb a-acp p-acp pno32, cc vvi cc vvi pno32 p-acp po32 n1, cc vvi pno32 p-acp po31 n1;
(36) sermon (DIV2)
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and when their walk is ended, know them as he did Moses, above all men, and seeing his own marks upon them, beholding in them though a weake,
and when their walk is ended, know them as he did Moses, above all men, and seeing his own marks upon them, beholding in them though a weak,
cc c-crq po32 n1 vbz vvn, vvb pno32 c-acp pns31 vdd np1, p-acp d n2, cc vvg po31 d n2 p-acp pno32, vvg p-acp pno32 cs dt j,
(36) sermon (DIV2)
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yet the image of his Justice and his Mercy upon them, he will spare them as a Father spareth his Son that serveh him;
yet the image of his justice and his Mercy upon them, he will spare them as a Father spares his Son that serveh him;
av dt n1 pp-f po31 n1 cc po31 n1 p-acp pno32, pns31 vmb vvi pno32 p-acp dt n1 vvz po31 n1 cst vvb pno31;
(36) sermon (DIV2)
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he will know them, and love them, know them and receive them with an Euge, well done good and faithfull servants, you have embraced the Good which I shewed you, done the thing which I required of you;
he will know them, and love them, know them and receive them with an Euge, well done good and faithful Servants, you have embraced the Good which I showed you, done the thing which I required of you;
pns31 vmb vvi pno32, cc vvb pno32, vvb pno32 cc vvi pno32 p-acp dt j, av vdn j cc j n2, pn22 vhb vvn dt j r-crq pns11 vvn pn22, vdi dt n1 r-crq pns11 vvn pp-f pn22;
(36) sermon (DIV2)
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you have dealt Justly with your brethren, and I will be Just in my promises; you have shewed Mercy, and Mercy shall crown you;
you have dealt Justly with your brothers, and I will be Just in my promises; you have showed Mercy, and Mercy shall crown you;
pn22 vhb vvn av-j p-acp po22 n2, cc pns11 vmb vbi j p-acp po11 n2; pn22 vhb vvn n1, cc n1 vmb vvi pn22;
(36) sermon (DIV2)
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you have walked humbly with me, I will now lift up your heads, and you shall inherit the Kingdom which was prepared for you from the foundation of the world. FINIS.
you have walked humbly with me, I will now lift up your Heads, and you shall inherit the Kingdom which was prepared for you from the Foundation of the world. FINIS.
pn22 vhb vvd av-j p-acp pno11, pns11 vmb av vvi a-acp po22 n2, cc pn22 vmb vvi dt n1 r-crq vbds vvn p-acp pn22 p-acp dt n1 pp-f dt n1. fw-la.
(36) sermon (DIV2)
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blazon or royal coat of arms of England and Wales HONI • … T QVI MAL Y PENSE A SERMON PREACHED AT THE FUNERALL OF THE RIGHT WORSHIPFULL Sir GEORGE VVHITMORE, Knight, Sometime Lord Mayor of the City of LONDON: VVho departed this life Decemb. 12. 1654. At his house at Bawmes in MIDDLESEX. PSAL. 119.19. I am a stranger in the earth, hide not thy commandments from me.
blazon or royal coat of arms of England and Wales HONI • … TO QVI MALACHI Y PENSE A SERMON PREACHED AT THE FUNERAL OF THE RIGHT WORSHIPFUL Sir GEORGE VVHITMORE, Knight, Sometime Lord Mayor of the city of LONDON: Who departed this life December 12. 1654. At his house At Bones in MIDDLESEX. PSALM 119.19. I am a stranger in the earth, hide not thy Commandments from me.
n1 cc j n1 pp-f n2 pp-f np1 cc np1 fw-fr • … sy fw-la fw-fr zz fw-fr dt n1 vvn p-acp dt n1 pp-f dt j-jn j n1 np1 np1, n1, av n1 n1 pp-f dt n1 pp-f np1: r-crq vvd d n1 np1 crd crd p-acp po31 n1 p-acp n2 p-acp np1. np1 crd. pns11 vbm dt n1 p-acp dt n1, vvb xx po21 n2 p-acp pno11.
(37) sermon (DIV1)
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THis Psalme is a Psalme of David (so Saint Augustine, and Hilary, and others) or gathered by him,
THis Psalm is a Psalm of David (so Saint Augustine, and Hilary, and Others) or gathered by him,
d n1 vbz dt n1 pp-f np1 (av n1 np1, cc np1, cc n2-jn) cc vvd p-acp pno31,
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or out of him, and it is nothing else but a Collection of Prayers and Praises, a body of devout ejaculations, which the Greek Fathers call NONLATINALPHABET, lively sparkles breathed forth from a heart on fire, and even sick with love;
or out of him, and it is nothing Else but a Collection of Prayers and Praises, a body of devout ejaculations, which the Greek Father's call, lively sparkles breathed forth from a heart on fire, and even sick with love;
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(37) sermon (DIV1)
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and they fly so thick, that observation can hardly take the order of them.
and they fly so thick, that observation can hardly take the order of them.
cc pns32 vvb av j, cst n1 vmb av vvi dt n1 pp-f pno32.
(37) sermon (DIV1)
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The method of devotion followes and keeps time with the motion of the heart, which is as various and different,
The method of devotion follows and keeps time with the motion of the heart, which is as various and different,
dt n1 pp-f n1 vvz cc vvz n1 p-acp dt n1 pp-f dt n1, r-crq vbz a-acp j cc j,
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as those impressions which joy or griefe, feare or hope make in it;
as those impressions which joy or grief, Fear or hope make in it;
c-acp d n2 r-crq n1 cc n1, n1 cc vvb vvi p-acp pn31;
(37) sermon (DIV1)
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which either contract and bind it up and then it struggles and labours within it self,
which either contract and bind it up and then it struggles and labours within it self,
r-crq d n1 cc vvi pn31 a-acp cc av pn31 vvz cc vvz p-acp pn31 n1,
(37) sermon (DIV1)
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and conceives sighs and grones which cannot be expressed or breaks forth into complaints and strong supplications;
and conceives sighs and groans which cannot be expressed or breaks forth into complaints and strong supplications;
cc vvz n2 cc n2 r-crq vmbx vbi vvn cc vvz av p-acp n2 cc j n2;
(37) sermon (DIV1)
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or else dilate and open it, and then it leaps out of it self, and breaths it self forth with exultation and triumph, in songs of praise and Hallelujahs, O Lord, thou art my portion, v. 57. O how I love thy Law!
or Else dilate and open it, and then it leaps out of it self, and breathes it self forth with exultation and triumph, in songs of praise and Hallelujahs, Oh Lord, thou art my portion, v. 57. Oh how I love thy Law!
cc av vvi cc vvi pn31, cc av pn31 vvz av pp-f pn31 n1, cc n2 pn31 n1 av p-acp n1 cc n1, p-acp n2 pp-f n1 cc n2, uh n1, pns21 vb2r po11 n1, n1 crd uh c-crq pns11 vvb po21 n1!
(37) sermon (DIV1)
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v. 79. The Law of thy mouth is better unto me then thousands of gold and silver. v. 79. The Law of thy Mouth is better unto me then thousands of gold and silver.
n1 crd dt n1 pp-f po21 n1 vbz jc p-acp pno11 av crd pp-f n1 cc n1.
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In this which I have read unto you, and chosen as the fittest subject for this present occasion;
In this which I have read unto you, and chosen as the Fittest Subject for this present occasion;
p-acp d r-crq pns11 vhb vvn p-acp pn22, cc vvn p-acp dt js n-jn p-acp d j n1;
(37) sermon (DIV1)
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The heart having looked abroad, having lookt out of it self, and reflected back into it self, drawes out in it selfe the picture of a stranger or a Pilgrime, and having well lookt upon it with the serious eye of contemplation (which is the heart of the heart,
The heart having looked abroad, having looked out of it self, and reflected back into it self, draws out in it self the picture of a stranger or a Pilgrim, and having well looked upon it with the serious eye of contemplation (which is the heart of the heart,
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(37) sermon (DIV1)
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and the soul of the soul) having surveyed the place of its habitation, how fraile and ruinous it is,
and the soul of the soul) having surveyed the place of its habitation, how frail and ruinous it is,
cc dt n1 pp-f dt n1) vhg vvn dt n1 pp-f po31 n1, c-crq j cc j pn31 vbz,
(37) sermon (DIV1)
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as a tent subject to the winds, and beat upon by every storm, and at last to be removed;
as a tent Subject to the winds, and beatrice upon by every storm, and At last to be removed;
c-acp dt n1 j-jn p-acp dt n2, cc vvi p-acp p-acp d n1, cc p-acp ord pc-acp vbi vvn;
(37) sermon (DIV1)
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it goes out of it self, and seeks for shelter under the shadow of Gods wing, sends forth strong desires for supply and support;
it Goes out of it self, and seeks for shelter under the shadow of God's wing, sends forth strong Desires for supply and support;
pn31 vvz av pp-f pn31 n1, cc vvz p-acp n1 p-acp dt n1 pp-f npg1 n1, vvz av j n2 p-acp n1 cc vvi;
(37) sermon (DIV1)
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in hoc inquilinatûs sui tempore, as Tertullian speaks, in this time of its sojourning and Pilgrimage;in hoc inquilinatûs sui tempore, as Tertullian speaks, in this time of its sojourning and Pilgrimage;
p-acp fw-la fw-la fw-la fw-la, p-acp np1 vvz, p-acp d n1 pp-f po31 vvg cc n1;
(37) sermon (DIV1)
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and for that supply which is most answerable to the condition of a stranger upon earth,
and for that supply which is most answerable to the condition of a stranger upon earth,
cc p-acp d n1 r-crq vbz av-ds j p-acp dt n1 pp-f dt n1 p-acp n1,
(37) sermon (DIV1)
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and which may best conduct him to the place for which he was born and bound. He asketh not for riches;
and which may best conduct him to the place for which he was born and bound. He asks not for riches;
cc r-crq vmb av-js vvi pno31 p-acp dt n1 p-acp r-crq pns31 vbds vvn cc vvn. pns31 vvz xx p-acp n2;
(37) sermon (DIV1)
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they have wings and will fly away, and leave him in his walk, or if they stay with him they will but mock and delude him,
they have wings and will fly away, and leave him in his walk, or if they stay with him they will but mock and delude him,
pns32 vhb n2 cc vmb vvi av, cc vvb pno31 p-acp po31 n1, cc cs pns32 vvb p-acp pno31 pns32 vmb cc-acp vvi cc vvi pno31,
(37) sermon (DIV1)
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and lead him out of his way;
and led him out of his Way;
cc vvi pno31 av pp-f po31 n1;
(37) sermon (DIV1)
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not for honour, that's but a breath, but aire, and may breath upon him at one stage,
not for honour, that's but a breath, but air, and may breath upon him At one stage,
xx p-acp n1, d|vbz p-acp dt n1, cc-acp n1, cc vmb vvi p-acp pno31 p-acp crd n1,
(37) sermon (DIV1)
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and at the next leave him, but never forward him in his way; not for delightfull vanities;
and At the next leave him, but never forward him in his Way; not for delightful vanities;
cc p-acp dt ord vvi pno31, cc-acp av-x av-j pno31 p-acp po31 n1; xx p-acp j n2;
(37) sermon (DIV1)
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these are but ill companions and will lead him out of his way: the best supply for a stranger here upon earth is from heaven;
these Are but ill Sodales and will led him out of his Way: the best supply for a stranger Here upon earth is from heaven;
d vbr p-acp j-jn n2 cc vmb vvi pno31 av pp-f po31 n1: dt js n1 p-acp dt jc av p-acp n1 vbz p-acp n1;
(37) sermon (DIV1)
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from the place not where he sojournes, but to which he is going; the best convoy, the will and commandments of God;
from the place not where he sojourns, but to which he is going; the best convoy, the will and Commandments of God;
p-acp dt n1 xx c-crq pns31 vvz, cc-acp p-acp r-crq pns31 vbz vvg; dt js n1, dt n1 cc n2 pp-f np1;
(37) sermon (DIV1)
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the word of God, the best lantern to his feet; for whilest these are in his eye and heart, he shall passe by slippery places, and not fall;
the word of God, the best lantern to his feet; for whilst these Are in his eye and heart, he shall pass by slippery places, and not fallen;
dt n1 pp-f np1, dt js n1 p-acp po31 n2; c-acp cs d vbr p-acp po31 n1 cc n1, pns31 vmb vvi p-acp j n2, cc xx vvi;
(37) sermon (DIV1)
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he shall passe through fire and water, he shall walk upon the Lion and the Aspe, he shall meet with flattering objects,
he shall pass through fire and water, he shall walk upon the lion and the Asp, he shall meet with flattering objects,
pns31 vmb vvi p-acp n1 cc n1, pns31 vmb vvi p-acp dt n1 cc dt n1, pns31 vmb vvi p-acp j-vvg n2,
(37) sermon (DIV1)
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and loath them with terrorus, & contemn them; use the world as if he used it not;
and loath them with terrorus, & contemn them; use the world as if he used it not;
cc vvi pno32 p-acp n1, cc vvb pno32; vvb dt n1 c-acp cs pns31 vvd pn31 xx;
(37) sermon (DIV1)
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as Elias in the book of Kings takes water to kindle the fire upon the Lords Altar.
as Elias in the book of Kings Takes water to kindle the fire upon the lords Altar.
c-acp np1 p-acp dt n1 pp-f n2 vvz n1 pc-acp vvi dt n1 p-acp dt n2 n1.
(37) sermon (DIV1)
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living in the world, and yet dead in the world, and so make his way through the valley and shadow of death to his journeyes end, to that rest which remaines for the people of God, who are but Strangers and Pilgrimes upon earth.
living in the world, and yet dead in the world, and so make his Way through the valley and shadow of death to his journeys end, to that rest which remains for the people of God, who Are but Strangers and Pilgrims upon earth.
vvg p-acp dt n1, cc av j p-acp dt n1, cc av vvi po31 n1 p-acp dt n1 cc n1 pp-f n1 p-acp po31 n2 vvi, p-acp d n1 r-crq vvz p-acp dt n1 pp-f np1, r-crq vbr cc-acp ng1 cc n2 p-acp n1.
(37) sermon (DIV1)
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This is the best supply, and for this the Prophet puts up his petition in the words of my text, I am a stranger upon earth, hide not thy commandments from mee.
This is the best supply, and for this the Prophet puts up his petition in the words of my text, I am a stranger upon earth, hide not thy Commandments from me.
d vbz dt js n1, cc p-acp d dt n1 vvz a-acp po31 n1 p-acp dt n2 pp-f po11 n1, pns11 vbm dt n1 p-acp n1, vvb xx po21 n2 p-acp pno11.
(37) sermon (DIV1)
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They are the words of the Kingly Prophet, and in the thirty ninth Psalme he hath the very same;
They Are the words of the Kingly Prophet, and in the thirty ninth Psalm he hath the very same;
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(37) sermon (DIV1)
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Hold not thy peace at my teares, for I am a stranger with thee, and a sojourner as all my Fathers were; Hold not thy peace At my tears, for I am a stranger with thee, and a sojourner as all my Father's were;
vvb xx po21 n1 p-acp po11 n2, c-acp pns11 vbm dt n1 p-acp pno21, cc dt n1 c-acp d po11 n2 vbdr;
(37) sermon (DIV1)
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and in them he presents unto us his state and condition, and in his own, of all mankind.
and in them he presents unto us his state and condition, and in his own, of all mankind.
cc p-acp pno32 pns31 vvz p-acp pno12 po31 n1 cc n1, cc p-acp po31 d, pp-f d n1.
(37) sermon (DIV1)
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Menander fecit Andriam & Perinthiam, one man is the map of all mankind, and he that knows one knows them all.Menander fecit Andriam & Perinthiam, one man is the map of all mankind, and he that knows one knows them all.
np1 fw-la fw-la cc np1, crd n1 vbz dt n1 pp-f d n1, cc pns31 cst vvz crd vvz pno32 d.
(37) sermon (DIV1)
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David was, and then all men are but accolae, inquilini, and howsoever their Pomp and Glory may dazle the eyes of men,David was, and then all men Are but accolae, inquilini, and howsoever their Pomp and Glory may dazzle the eyes of men,
np1 vbds, cc av d n2 vbr p-acp fw-la, fw-la, cc c-acp po32 n1 cc n1 vmb vvi dt n2 pp-f n2,
(37) sermon (DIV1)
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yet if we will define them aright, and set them out as they are, they are but strangers and Pilgrimes upon earth.
yet if we will define them aright, and Set them out as they Are, they Are but Strangers and Pilgrims upon earth.
av cs pns12 vmb vvi pno32 av, cc vvd pno32 av c-acp pns32 vbr, pns32 vbr p-acp n2 cc n2 p-acp n1.
(37) sermon (DIV1)
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So that we have here first, a doctrine; declaring what we are; we are but strangers upon earth, that's our condition;
So that we have Here First, a Doctrine; declaring what we Are; we Are but Strangers upon earth, that's our condition;
av cst pns12 vhb av ord, dt n1; vvg r-crq pns12 vbr; pns12 vbr p-acp n2 p-acp n1, d po12 n1;
(37) sermon (DIV1)
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he that is least in it is so, and he that hath most and is Lord of it, is no more; secondly, the use or inference;
he that is least in it is so, and he that hath most and is Lord of it, is no more; secondly, the use or Inference;
pns31 cst vbz av-ds p-acp pn31 vbz av, cc pns31 cst vhz av-ds cc vbz n1 pp-f pn31, vbz dx dc; ord, dt vvb cc n1;
(37) sermon (DIV1)
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hide not thy commandments from me. hide not thy Commandments from me.
vvb xx po21 n2 p-acp pno11.
(37) sermon (DIV1)
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15740
For he that hath one eye upon his frailty and defects, will have another upon a supply;
For he that hath one eye upon his frailty and defects, will have Another upon a supply;
c-acp pns31 cst vhz crd n1 p-acp po31 n1 cc n2, vmb vhi j-jn p-acp dt n1;
(37) sermon (DIV1)
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he that knows himself a stranger will desire a guide.
he that knows himself a stranger will desire a guide.
pns31 cst vvz px31 dt jc vmb vvi dt n1.
(37) sermon (DIV1)
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15742
Or you have our character, we are Accolae, strangers; and our NONLATINALPHABET or viaticum, our provision in our way, the commandments of God.
Or you have our character, we Are Accolae, Strangers; and our or viaticum, our provision in our Way, the Commandments of God.
cc pn22 vhb po12 n1, pns12 vbr fw-la, n2; cc po12 cc fw-la, po12 n1 p-acp po12 n1, dt n2 pp-f np1.
(37) sermon (DIV1)
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Or if you please you may consider first the person, I, King David; secondly, his quality and condition, a King and yet a stranger on the earth;
Or if you please you may Consider First the person, I, King David; secondly, his quality and condition, a King and yet a stranger on the earth;
cc cs pn22 vvb pn22 vmb vvi ord dt n1, pns11, n1 np1; ord, po31 n1 cc n1, dt n1 cc av dt n1 p-acp dt n1;
(37) sermon (DIV1)
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and these two draw together into one the two most different states of the world, a powerfull Prince and a poor Pilgrime, him that sits on the Throne,
and these two draw together into one the two most different states of the world, a powerful Prince and a poor Pilgrim, him that sits on the Throne,
cc d crd vvi av p-acp pi dt crd av-ds j n2 pp-f dt n1, dt j n1 cc dt j n1, pno31 cst vvz p-acp dt n1,
(37) sermon (DIV1)
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and him that grinds at the mill, the crowned head, and that head which hath not a hole to hide it self.
and him that grinds At the mill, the crowned head, and that head which hath not a hold to hide it self.
cc pno31 cst vvz p-acp dt n1, dt j-vvn n1, cc d n1 r-crq vhz xx dt n1 pc-acp vvi pn31 n1.
(37) sermon (DIV1)
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And thirdly, the reason why the Holy Ghost, to teach us our condition, doth make choice of a King;
And Thirdly, the reason why the Holy Ghost, to teach us our condition, does make choice of a King;
cc ord, dt n1 c-crq dt j n1, pc-acp vvi pno12 po12 n1, vdz vvi n1 pp-f dt n1;
(37) sermon (DIV1)
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out of which we shall raise this doctrine, which is but a Paraphrase of the text,
out of which we shall raise this Doctrine, which is but a paraphrase of the text,
av pp-f r-crq pns12 vmb vvi d n1, r-crq vbz p-acp dt n1 pp-f dt n1,
(37) sermon (DIV1)
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15748
first, that man by nature is but a stranger to the world; secondly, that he is to make himself so.
First, that man by nature is but a stranger to the world; secondly, that he is to make himself so.
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And that you may, I must hold out to you your viaticum, your provision, the commandments of God, and shew you of what use they have been to you in this your peregrination and pilgrimage.
And that you may, I must hold out to you your viaticum, your provision, the Commandments of God, and show you of what use they have been to you in this your peregrination and pilgrimage.
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I am a stranger in the earth, &c. And first we must look on the person that speaks,
I am a stranger in the earth, etc. And First we must look on the person that speaks,
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and we may peradventure wonder that he speaks it;
and we may Peradventure wonder that he speaks it;
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that he who was as a God upon the earth, and one of those whom God himselfe calleth so, should yet speak in the low and humble language of a Lazar, and count himself a stranger.
that he who was as a God upon the earth, and one of those whom God himself calls so, should yet speak in the low and humble language of a Lazar, and count himself a stranger.
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We may well think the character doth but ill befit him:
We may well think the character does but ill befit him:
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It may seem rather to be the speech of some one of the Rechabites, who by their Father Jonadab were forbad to build houses, to sow seed, to plant vineyards, or to have any, but all their lives to live in Tents, Jer. 35.6,7.
It may seem rather to be the speech of Some one of the Rechabites, who by their Father Jonadab were forbade to built houses, to sow seed, to plant vineyards, or to have any, but all their lives to live in Tents, Jer. 35.6,7.
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Or of some of the Essenes, a Sect amongst the Jews, who left the City,
Or of Some of the Essenes, a Sect among the jews, who left the city,
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and betook themselves to Fields and Mountains, ( Gens aeterna, in qua tamen nemo nascitur, said Pliny of them;
and betook themselves to Fields and Mountains, (Gens aeterna, in qua tamen nemo nascitur, said pliny of them;
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a lasting Nation, in which notwithstanding none were born, for they begat Sectaries and not Children) or of some of them of whom the Apostle speaks, Heb. 11. that wandred in desarts and mountains, in dens and caves of the earth:
a lasting nation, in which notwithstanding none were born, for they begat Sectaries and not Children) or of Some of them of whom the Apostle speaks, Hebrew 11. that wandered in deserts and Mountains, in dens and caves of the earth:
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or of some Asceticall Monk, devoted and shut up in some cloyster; or of some Anchoret, shut up between two walls.
or of Some Ascetical Monk, devoted and shut up in Some cloister; or of Some Anchoret, shut up between two walls.
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This speech had well befitted one of these;
This speech had well befitted one of these;
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and had Demosthenes or Tully been to draw the character of a stranger upon earth, they would have brought him out of the streets or highwayes, out of some Cell or Prison, with all the marks about him;
and had Demosthenes or Tully been to draw the character of a stranger upon earth, they would have brought him out of the streets or highways, out of Some Cell or Prison, with all the marks about him;
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but their imagination would have passed by the Palaces of Princes, as yeelding nothing of him;
but their imagination would have passed by the Palaces of Princes, as yielding nothing of him;
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For a King is but a nick-name, but a soloecisme, if he be not at home in every place.
For a King is but a nickname, but a solecism, if he be not At home in every place.
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But the holy Ghost regards not this Rhetorick, observes not this art, which indeed is made up but by the eye;
But the holy Ghost regards not this Rhetoric, observes not this art, which indeed is made up but by the eye;
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his method is è chola Coeli, drawn out by that wisdome which formed and fashioned us,
his method is è chola Coeli, drawn out by that Wisdom which formed and fashioned us,
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and knows whereof and what we are made;
and knows whereof and what we Are made;
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and that which flesh and blood counts a soloecisme, with him is the most exact propriety of language;
and that which Flesh and blood counts a solecism, with him is the most exact propriety of language;
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what with us is lookt upon as that which is against the rules of art, with him is most regular.
what with us is looked upon as that which is against the rules of art, with him is most regular.
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I may say, truth is the spirits art, and those words which convey it are the best Elegancies;
I may say, truth is the spirits art, and those words which convey it Are the best Elegances;
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A King on the earth and a stranger on the earth non benè convenient, and will hardly be coupled together in the same proposition.
A King on the earth and a stranger on the earth non benè convenient, and will hardly be coupled together in the same proposition.
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For how can they be strangers on earth, who are the onely Lords and proprietaries of it? Kings are Domini rerum temporumque, are Lords of the times,
For how can they be Strangers on earth, who Are the only lords and proprietaries of it? Kings Are Domini rerum temporumque, Are lords of the times,
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and of all affaires, and they carry all before them; this shall be the manner of the King, saith Samuel 1.7. He shall take your sonnes and your daughters, and make them his servants.
and of all affairs, and they carry all before them; this shall be the manner of the King, Says Samuel 1.7. He shall take your Sons and your daughters, and make them his Servants.
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He shall take your fields and your vineyards, and turn them to his own use. A King; He shall take your fields and your vineyards, and turn them to his own use. A King;
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the very name strikes a terrour in us, and puts out of the best eye we have, our reason, that we cannot discern between the King and the Man,
the very name strikes a terror in us, and puts out of the best eye we have, our reason, that we cannot discern between the King and the Man,
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nor the man and the stranger; that we judge of him by what he is:
nor the man and the stranger; that we judge of him by what he is:
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Si libet, licet, His will is his Law, and what he doth is just, or he will make it so, for who dares say what doest thou? And yet this King, this God, is but a stranger, take him in his zenith:Si libet, licet, His will is his Law, and what he does is just, or he will make it so, for who dares say what dost thou? And yet this King, this God, is but a stranger, take him in his Zenith:
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take all his broad-blown glories, his swelling titles, his over-spreading power, and all are drawn together and shrunk up in this one word NONLATINALPHABET, Accola; whatsoever he is, whatsoever he appeares, he is but a stranger.
take all his broad-blown Glories, his swelling titles, his overspreading power, and all Are drawn together and shrunk up in this one word, Accola; whatsoever he is, whatsoever he appears, he is but a stranger.
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Behold here the Kingly Prophet makes it his profession, layes by the title of a King as guilty of a Misnomer, and calls himself a Pilgrime;
Behold Here the Kingly Prophet makes it his profession, lays by the title of a King as guilty of a Misnomer, and calls himself a Pilgrim;
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and as in the darknesse of Popery he that vowed a Pilgrimage either to our Lady, or some Saint, to Rome or to Jerusalem, did present himself before the Altar,
and as in the darkness of Popery he that vowed a Pilgrimage either to our Lady, or Some Saint, to Room or to Jerusalem, did present himself before the Altar,
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and then receive his Scrip and Staff.
and then receive his Scrip and Staff.
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So am I here this day occasioned by this Pilgrime, this honoured Knight, to exhort you to vow a Pilgrimage, not to this or that Saint,
So am I Here this day occasioned by this Pilgrim, this honoured Knight, to exhort you to Voelli a Pilgrimage, not to this or that Saint,
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but to the King of Saints, and this you may do and stay at home;
but to the King of Saints, and this you may do and stay At home;
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In your house and private closets this Pilgrimage is best vowed, for the way to heaven is as neere out of Brittany as Jerusalem; and here you have a King to lead you,
In your house and private closets this Pilgrimage is best vowed, for the Way to heaven is as near out of Brittany as Jerusalem; and Here you have a King to led you,
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and his example to accompany you.
and his Exampl to accompany you.
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For the words which I now read, doe as it were bring him to the Church, where he presents himself before the Altar, layes down his Crown and Scepter,
For the words which I now read, do as it were bring him to the Church, where he presents himself before the Altar, lays down his Crown and Sceptre,
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and takes as it were his scrip and his staffe, and vows himself a Pilgrim. I am a stranger in the earth, hide not, &c.
and Takes as it were his scrip and his staff, and vows himself a Pilgrim. I am a stranger in the earth, hide not, etc.
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And now to give you some reason why the holy Ghost makes choice of a King to teach this lesson:
And now to give you Some reason why the holy Ghost makes choice of a King to teach this Lesson:
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First, in this he setteth over us the best and wisest Masters, because the Scholars and Disciples of Experience, Quam usus genuit, & mater peperit memoria, Begot by use and conversation in the world, and brought forth by memory.
First, in this he sets over us the best and Wisest Masters, Because the Scholars and Disciples of Experience, Quam usus genuit, & mater Peperit memoria, Begotten by use and Conversation in the world, and brought forth by memory.
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For those Conclusions which we gain by evidence of Reason, may be as sure, but not so operative and impressive as those which are drawn out by frequent and sensible observation.
For those Conclusions which we gain by evidence of Reason, may be as sure, but not so operative and impressive as those which Are drawn out by frequent and sensible observation.
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Those we behold as we doe our face in a glasse (as Saint James speaks) and then goe away and forget them;
Those we behold as we do our face in a glass (as Saint James speaks) and then go away and forget them;
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and commonly they beget a knowledge which ends in it self, and so becomes more fatall then Ignorance.
and commonly they beget a knowledge which ends in it self, and so becomes more fatal then Ignorance.
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But those Lessons which Experience brings us, doe leave a mark and impression behind them,
But those Lessons which Experience brings us, do leave a mark and impression behind them,
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and even characterize the soul, and so fill it that it must vent and evaporate, discourse to it selfe,
and even characterise the soul, and so fill it that it must vent and evaporate, discourse to it self,
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and discourse to others what it hath seen and felt; and it flows naturally and forcibly from the very depth of Apprehension.
and discourse to Others what it hath seen and felt; and it flows naturally and forcibly from the very depth of Apprehension.
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He makes the fairest and the livelyest shew of a stranger, who shews him in purple and on the throne.
He makes the Fairest and the Liveliest show of a stranger, who shows him in purple and on the throne.
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He will soonest perswade you that you are mortall, who first shews you Death in his own face.
He will soonest persuade you that you Are Mortal, who First shows you Death in his own face.
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He writes most effectually, who doth NONLATINALPHABET, dip his pen in his mind, and then draw out those conclusions which long and sad experience hath taught him:
He writes most effectually, who does, dip his pen in his mind, and then draw out those conclusions which long and sad experience hath taught him:
pns31 vvz av-ds av-j, r-crq vdz, vvb po31 n1 p-acp po31 n1, cc av vvb av d n2 r-crq av-j cc j n1 vhz vvn pno31:
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For who fitter to declame against Riot, then he that hath fed with Swine? who can be a better Orator against Intemperance,
For who fitter to declaim against Riot, then he that hath fed with Swine? who can be a better Orator against Intemperance,
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then he that hath found the delusion of Wine, and the rage of Drink? who can disgrace beauty more then he that hath felt it bite like a Cockatrice? when Dives was in hell,
then he that hath found the delusion of Wine, and the rage of Drink? who can disgrace beauty more then he that hath felt it bite like a Cockatrice? when Dives was in hell,
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how ready was he to be a Preacher of righteousnesse to his brethren? Experience doth make men both willing and able Instructers.
how ready was he to be a Preacher of righteousness to his brothers? Experience does make men both willing and able Instructers.
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And certainly to cast a slur on vanity, to decry the glory of the world, to teach the uncertainty of riches,
And Certainly to cast a slur on vanity, to decry the glory of the world, to teach the uncertainty of riches,
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and the folly of Ambition, to demonstrate that there is no solid or lasting Joy to be founded on any thing under the moon, they can best do who have had experience,
and the folly of Ambition, to demonstrate that there is no solid or lasting Joy to be founded on any thing under the moon, they can best do who have had experience,
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and are examples of both fortunes, who have wallowed in wealth, and been mockt by it;
and Are Examples of both fortune's, who have wallowed in wealth, and been mocked by it;
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who have lain in pleasure, and been stung;
who have lain in pleasure, and been stung;
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who have catcht at any evil that might carry them to that height they aimed at,
who have catched At any evil that might carry them to that height they aimed At,
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and then been thrown down by the same evil that brought them up; who by long experience know what riches and Pleasures are;
and then been thrown down by the same evil that brought them up; who by long experience know what riches and Pleasures Are;
cc av vbi vvn a-acp p-acp dt d n-jn cst vvd pno32 a-acp; r-crq p-acp j n1 vvb r-crq n2 cc n2 vbr;
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what wings the one have, and what horrour the other leave behind them when they turn their back;
what wings the one have, and what horror the other leave behind them when they turn their back;
r-crq n2 dt pi vhb, cc r-crq n1 dt j-jn n1 p-acp pno32 c-crq pns32 vvb po32 n1;
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who having had all their vain wishes made good, are brought at last to unwish and execrate them all,
who having had all their vain wishes made good, Are brought At last to unwish and execrate them all,
r-crq vhg vhn d po32 j n2 vvd j, vbr vvn p-acp ord p-acp j cc vvi pno32 d,
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and forced to make this their last, that they had never had what they so much desired.
and forced to make this their last, that they had never had what they so much desired.
cc vvd pc-acp vvi d po32 ord, cst pns32 vhd av-x vhn q-crq pns32 av av-d vvn.
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Never was the world more severely censured then by those who have made most triall of it.
Never was the world more severely censured then by those who have made most trial of it.
av-x vbds dt n1 av-dc av-j vvn av p-acp d r-crq vhb vvn ds n1 pp-f pn31.
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No theme more usually handled by all sorts, then that of the contempt of the world, nusquam tamen humanum genus tam incredulum, tam surdum est, and yet who heares what himself sayes? or who believes his own report? the greatest part of men that speak against it, do it not out of hatred,
No theme more usually handled by all sorts, then that of the contempt of the world, nusquam tamen humanum genus tam incredulum, tam surdum est, and yet who hears what himself Says? or who believes his own report? the greatest part of men that speak against it, do it not out of hatred,
dx n1 av-dc av-j vvn p-acp d n2, cs d pp-f dt n1 pp-f dt n1, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, cc av r-crq vvz r-crq px31 vvz? cc q-crq vvz po31 d n1? dt js n1 pp-f n2 cst vvb p-acp pn31, vdb pn31 xx av pp-f n1,
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but out of love to the world; for who more desirous to pluck the purple robe off from the rich mans back,
but out of love to the world; for who more desirous to pluck the purple robe off from the rich men back,
cc-acp av pp-f n1 p-acp dt n1; p-acp r-crq dc j pc-acp vvi dt j-jn n1 a-acp p-acp dt j ng1 n1,
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then he that longs to weare it himself? how greedily do men surfeit on that meat which their injustice hath pluckt out of the mouthes of others? It is with the world as with money let out upon use, men hate and revile it,
then he that longs to wear it himself? how greedily do men surfeit on that meat which their injustice hath plucked out of the mouths of Others? It is with the world as with money let out upon use, men hate and revile it,
cs pns31 cst vvz pc-acp vvi pn31 n1? q-crq av-j vdb n2 vvi p-acp d n1 r-crq po32 n1 vhz vvn av pp-f dt n2 pp-f n2-jn? pn31 vbz p-acp dt n1 c-acp p-acp n1 vvb av p-acp n1, n2 vvb cc vvi pn31,
(37) sermon (DIV1)
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yet are willing and use all meanes to bring it into their hands, though upon the hard and so much loathed condition of interest.
yet Are willing and use all means to bring it into their hands, though upon the hard and so much loathed condition of Interest.
av vbr j cc vvi d n2 pc-acp vvi pn31 p-acp po32 n2, cs p-acp dt j cc av d j-vvn n1 pp-f n1.
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The Philosophers have largely written of this subject, but most of that they wrote they wrote upon conjecture and guesse,
The Philosophers have largely written of this Subject, but most of that they wrote they wrote upon conjecture and guess,
dt n2 vhb av-j vvn pp-f d n-jn, cc-acp ds pp-f d pns32 vvd pns32 vvd p-acp n1 cc vvi,
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and scarce believed themselves in what they wrote;
and scarce believed themselves in what they wrote;
cc av-j vvn px32 p-acp r-crq pns32 vvd;
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they have writ best who have been disciplined by their own folly, and have been taught not by the best,
they have writ best who have been disciplined by their own folly, and have been taught not by the best,
pns32 vhb vvn av-j r-crq vhb vbn vvn p-acp po32 d n1, cc vhb vbn vvn xx p-acp dt js,
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but yet by the surest mistrisse, experience;
but yet by the Surest mistress, experience;
cc-acp av p-acp dt js n1, n1;
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who have been so roughly handled in the waies which they chose and delighted in, that at last they were even forced to that proficiencie, that they did indeed believe themselves.
who have been so roughly handled in the ways which they chosen and delighted in, that At last they were even forced to that proficiency, that they did indeed believe themselves.
r-crq vhb vbn av av-j vvn p-acp dt n2 r-crq pns32 vvd cc vvn p-acp, cst p-acp ord pns32 vbdr av vvn p-acp d n1, cst pns32 vdd av vvi px32.
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Solomon, who was a King, & wrote a bitter Satyre against the world, did first taste the gall of every vanity,Solomon, who was a King, & wrote a bitter Satire against the world, did First taste the Gall of every vanity,
np1, r-crq vbds dt n1, cc vvd dt j n1 p-acp dt n1, vdd ord vvi dt n1 pp-f d n1,
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and then he wrote more fully, more profitably, then ever yet any Philosopher did in his cell;
and then he wrote more Fully, more profitably, then ever yet any Philosopher did in his cell;
cc av pns31 vvd av-dc av-j, av-dc av-j, av av av d n1 vdd p-acp po31 n1;
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for having run over the whole work of the creation of the world, having watched the course of things,
for having run over the Whole work of the creation of the world, having watched the course of things,
c-acp vhg vvn p-acp dt j-jn n1 pp-f dt n1 pp-f dt n1, vhg vvn dt n1 pp-f n2,
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and every motion of his own heart;
and every motion of his own heart;
cc d n1 pp-f po31 d n1;
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having been turned round as it were on the wheel of vicissitude and change, at last settles and rests upon this conclusion, which was drawn forth out of the full treasurie of his experience:
having been turned round as it were on the wheel of vicissitude and change, At last settles and rests upon this conclusion, which was drawn forth out of the full treasury of his experience:
vhg vbn vvn av-j c-acp pn31 vbdr p-acp dt n1 pp-f n1 cc n1, p-acp ord vvz cc vvz p-acp d n1, r-crq vbds vvn av av pp-f dt j n1 pp-f po31 n1:
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First he thought in his heart of what he had seen;
First he Thought in his heart of what he had seen;
ord pns31 vvd p-acp po31 n1 pp-f r-crq pns31 vhd vvn;
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but the wicked do habitare in Tabernaculo carnis, do dwell on earth, and have their residence in it,
but the wicked do habitare in Tabernaculo carnis, do dwell on earth, and have their residence in it,
cc-acp dt j vdb fw-la p-acp fw-la fw-la, vdb vvi p-acp n1, cc vhb po32 n1 p-acp pn31,
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and then he said in his heart, and fixt it up in lasting characters to be read in the world to the end of it, That, all that was in it was vanity.
and then he said in his heart, and fixed it up in lasting characters to be read in the world to the end of it, That, all that was in it was vanity.
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And therefore when a King thus pronounceth of himself that he is but a stranger, it must needs carry a far greater weight and argument of truth,
And Therefore when a King thus pronounceth of himself that he is but a stranger, it must needs carry a Far greater weight and argument of truth,
cc av c-crq dt n1 av vvz pp-f px31 cst pns31 vbz p-acp dt n1, pn31 vmb av vvi dt av-j jc n1 cc n1 pp-f n1,
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then if a private unexperienced man had spoken it. David had experience of peace and war, of riches and poverty, of pleasures and woe;
then if a private unexperienced man had spoken it. David had experience of peace and war, of riches and poverty, of pleasures and woe;
av cs dt j j n1 vhd vvn pn31. np1 vhd n1 pp-f n1 cc n1, pp-f n2 cc n1, pp-f n2 cc n1;
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He had been a private and publick person; a shepherd, a painfull calling; a souldier, a bloody trade;
He had been a private and public person; a shepherd, a painful calling; a soldier, a bloody trade;
pns31 vhd vbn dt j cc j n1; dt n1, dt j n-vvg; dt n1, dt j n1;
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a courtier, an honourable slavery, which joynes together in one the Lord and the Parasite; the Gentleman and the Drudg;
a courtier, an honourable slavery, which joins together in one the Lord and the Parasite; the Gentleman and the Drudge;
dt n1, dt j n1, r-crq vvz av p-acp crd dt n1 cc dt n1; dt n1 cc dt n1;
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and he was a King, a glorious name, filled up with feares and cares;
and he was a King, a glorious name, filled up with fears and Cares;
cc pns31 vbds dt n1, dt j n1, vvn a-acp p-acp n2 cc n2;
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all these he had passed through, and found least rest when he was at the highest, lesse content in the Throne then in the sheepfolds;
all these he had passed through, and found least rest when he was At the highest, less content in the Throne then in the sheepfolds;
d d pns31 vhd vvn p-acp, cc vvd ds n1 c-crq pns31 vbds p-acp dt js, av-dc j p-acp dt n1 av p-acp dt n2;
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all this he had observed and laid up in his memory, and this his confession is an Epitome and briefe of all;
all this he had observed and laid up in his memory, and this his Confessi is an Epitome and brief of all;
d d pns31 vhd vvn cc vvn a-acp p-acp po31 n1, cc d po31 n1 vbz dt n1 cc n1 pp-f d;
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and in effect he tells us, that whatsoever he had seen in this his passage, whatsoever he had enjoyed,
and in Effect he tells us, that whatsoever he had seen in this his passage, whatsoever he had enjoyed,
cc p-acp n1 pns31 vvz pno12, cst r-crq pns31 vhd vvn p-acp d po31 n1, r-crq pns31 vhd vvn,
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yet he found nothing so certain as this, that he had found nothing certain, nothing that he could abide with,
yet he found nothing so certain as this, that he had found nothing certain, nothing that he could abide with,
av pns31 vvd pix av j c-acp d, cst pns31 vhd vvn pix j, pix cst pns31 vmd vvi p-acp,
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or would abide with him, but was still as a passenger, and stranger on the earth.
or would abide with him, but was still as a Passenger, and stranger on the earth.
cc vmd vvi p-acp pno31, cc-acp vbds av p-acp dt n1, cc n1 p-acp dt n1.
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Now (to give you a second reason, why the spirit of God makes choice of a King to preach this lesson) as he chuseth the best and most experienced masters,
Now (to give you a second reason, why the Spirit of God makes choice of a King to preach this Lesson) as he chooseth the best and most experienced Masters,
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so doth he condescend, and indulge to our infirmity, and appoints the fittest for us, and those of whom we will soonest learn;
so does he condescend, and indulge to our infirmity, and appoints the Fittest for us, and those of whom we will soonest Learn;
av vdz pns31 vvi, cc vvi p-acp po12 n1, cc vvz dt js p-acp pno12, cc d pp-f r-crq pns12 vmb av-s vvi;
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whose first question commonly is, who is the Preacher? who deliver up our judgements to our affections,
whose First question commonly is, who is the Preacher? who deliver up our Judgments to our affections,
r-crq ord n1 av-j vbz, r-crq vbz dt n1? r-crq vvb a-acp po12 n2 p-acp po12 n2,
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and converse rather with mens fortunes then their persons, and make use of no other rule in our censure of what is done or said, then the man himself that did or spake it:
and converse rather with men's fortune's then their Persons, and make use of no other Rule in our censure of what is done or said, then the man himself that did or spoke it:
cc vvi av-c p-acp ng2 n2 av po32 n2, cc vvi n1 pp-f dx j-jn n1 p-acp po12 n1 pp-f r-crq vbz vdn cc vvd, av dt n1 px31 cst vdd cc vvd pn31:
(37) sermon (DIV1)
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if honour, or power, or wealth have made the man great in our eyes, then whatsoever he speaks is an Oracle,
if honour, or power, or wealth have made the man great in our eyes, then whatsoever he speaks is an Oracle,
cs n1, cc n1, cc n1 vhb vvn dt n1 j p-acp po12 n2, cs r-crq pns31 vvz vbz dt n1,
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though it be the doctrine of devils, and have the same Father which all other lyes have.
though it be the Doctrine of Devils, and have the same Father which all other lies have.
cs pn31 vbb dt n1 pp-f n2, cc vhb dt d n1 r-crq d j-jn n2 vhb.
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Truth doth seldome goe down with us, unlesse it be presented in the cup in which we love to divine and prophesie.
Truth does seldom go down with us, unless it be presented in the cup in which we love to divine and prophesy.
n1 vdz av vvi a-acp p-acp pno12, cs pn31 vbb vvn p-acp dt n1 p-acp r-crq pns12 vvb p-acp j-jn cc vvi.
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There was a poor wise man found, saith Solomon, that delivered the City by his wisdome, Eccles. 9.15. but none remembred or considered this poor wise man. There was a poor wise man found, Says Solomon, that Delivered the city by his Wisdom, Eccles. 9.15. but none remembered or considered this poor wise man.
a-acp vbds dt j j n1 vvd, vvz np1, cst vvd dt n1 p-acp po31 n1, np1 crd. p-acp pix vvd cc vvn d j j n1.
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For poverty is a cloud, and casts a darknesse over that which is begot of light, sullies every perfection that is in us, hides it from an eye of flesh, which cannot see wisdome and poverty together in one man;
For poverty is a cloud, and Cast a darkness over that which is begotten of Light, sullies every perfection that is in us, hides it from an eye of Flesh, which cannot see Wisdom and poverty together in one man;
p-acp n1 vbz dt n1, cc vvz dt n1 p-acp d r-crq vbz vvn pp-f n1, vvz d n1 cst vbz p-acp pno12, vvz pn31 p-acp dt n1 pp-f n1, r-crq vmbx vvi n1 cc n1 av p-acp crd n1;
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whereas folly it self shall go for wisdome, and carry away that applause which is due to it,
whereas folly it self shall go for Wisdom, and carry away that applause which is due to it,
cs n1 pn31 n1 vmb vvi p-acp n1, cc vvi av d n1 r-crq vbz j-jn p-acp pn31,
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if it dwell in the heart, or issue from the mouth of a purple and gallant fool;
if it dwell in the heart, or issue from the Mouth of a purple and gallant fool;
cs pn31 vvb p-acp dt n1, cc n1 p-acp dt n1 pp-f dt j-jn cc j-jn n1;
(37) sermon (DIV1)
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ut sumus sic judicamus, as we are so we judge; and it is not our reason which concludes, but our sence and affection.ut sumus sic judicamus, as we Are so we judge; and it is not our reason which concludes, but our sense and affection.
fw-la fw-la fw-la fw-la, c-acp pns12 vbr av pns12 vvb; cc pn31 vbz xx po12 n1 r-crq vvz, cc-acp po12 n1 cc n1.
(37) sermon (DIV1)
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If we love beauty, every painted wanton is as the Queen of Sheba, and may ask Solomon a question;
If we love beauty, every painted wanton is as the Queen of Sheba, and may ask Solomon a question;
cs pns12 vvb n1, d j-vvn j-jn vbz p-acp dt n1 pp-f np1, cc vmb vvi np1 dt n1;
(37) sermon (DIV1)
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If riches, Dives with us will be a better Evangelist then Saint Luke; If our eyes dazle at Majesty, Herods royall apparrell will be a more eloquent orator then he that speaks,
If riches, Dives with us will be a better Evangelist then Faint Lycia; If our eyes dazzle At Majesty, Herods royal apparel will be a more eloquent orator then he that speaks,
cs n2, vvz p-acp pno12 vmb vbi dt jc np1 av j av; cs po12 n2 vvi p-acp n1, npg1 j n1 vmb vbi dt av-dc j n1 cs pns31 cst vvz,
(37) sermon (DIV1)
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and the people shall give a shout and cry, the voice of God and not of man.
and the people shall give a shout and cry, the voice of God and not of man.
cc dt n1 vmb vvi dt n1 cc vvi, dt n1 pp-f np1 cc xx pp-f n1.
(37) sermon (DIV1)
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Doe but ask your selves the question, doth not affection to the person beget admiration in you,
Do but ask your selves the question, does not affection to the person beget admiration in you,
vdb p-acp vvi po22 n2 dt n1, vdz xx n1 p-acp dt n1 vvb n1 p-acp pn22,
(37) sermon (DIV1)
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and admiration commend whatsoever he sayes, and gild over errour and sinne it self, and make them current? do not your hopes or feares or love make up every opinion in you,
and admiration commend whatsoever he Says, and gild over error and sin it self, and make them current? do not your hope's or fears or love make up every opinion in you,
cc n1 vvb r-crq pns31 vvz, cc vvi p-acp n1 cc n1 pn31 n1, cc vvi pno32 j? vdb xx po22 n2 cc n2 cc n1 vvb a-acp d n1 p-acp pn22,
(37) sermon (DIV1)
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and build you up in your most unholy faith? Is not the Coward, or the Dotard,
and built you up in your most unholy faith? Is not the Coward, or the Dotard,
cc vvb pn22 a-acp p-acp po22 av-ds j n1? vbz xx dt n1, cc dt n1,
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or the Worldling in your Creed and profession? do you not measure out one another as you do a tree by the bulk and trunk,
or the Worldling in your Creed and profession? do you not measure out one Another as you do a tree by the bulk and trunk,
cc dt n1 p-acp po22 n1 cc n1? uh pn22 xx vvi av crd j-jn c-acp pn22 vdb dt n1 p-acp dt n1 cc n1,
(37) sermon (DIV1)
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and count him best who is most worth? Is not this the compasse by which you steere? the bond of your peace? Is not this the cement of all your friendship? doth not this outward respect serene or cloud your countenance,
and count him best who is most worth? Is not this the compass by which you steer? the bound of your peace? Is not this the cement of all your friendship? does not this outward respect serene or cloud your countenance,
cc vvb pno31 av-js r-crq vbz av-ds j? vbz xx d dt n1 p-acp r-crq pn22 vvb? dt n1 pp-f po22 n1? vbz xx d dt n1 pp-f d po22 n1? vdz xx d j n1 j cc vvi po22 n1,
(37) sermon (DIV1)
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and as the wind, the state of things change, make you to day the dearest friends, and to morrow the deadliest enemies? can you think ill of them you gain by? or speak ill of them you fear? or can he be evil who is powerfull? or dare you be more wise then he that hath thirty legions? We may say this is a great evil under the sunne,
and as the wind, the state of things change, make you to day the dearest Friends, and to morrow the deadliest enemies? can you think ill of them you gain by? or speak ill of them you Fear? or can he be evil who is powerful? or Dare you be more wise then he that hath thirty legions? We may say this is a great evil under the sun,
cc p-acp dt n1, dt n1 pp-f n2 vvi, vvb pn22 p-acp n1 dt js-jn n2, cc p-acp n1 dt js n2? vmb pn22 vvb av-jn pp-f pno32 pn22 vvi p-acp? cc vvb av-jn pp-f pno32 pn22 n1? cc vmb pns31 vbi j-jn r-crq vbz j? cc vvb pn22 vbb av-dc j cs pns31 cst vhz crd n2? pns12 vmb vvi d vbz dt j n-jn p-acp dt n1,
(37) sermon (DIV1)
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but it is the property of the blessed spirit to work good out of evil, to teach us to remember what we are, by those who so soon make us forget what we are;
but it is the property of the blessed Spirit to work good out of evil, to teach us to Remember what we Are, by those who so soon make us forget what we Are;
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(37) sermon (DIV1)
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to make use of riches which we dote on, of power, which we tremble at, of that glory which we have in Admiration, to instruct us to the knowledge of our condition,
to make use of riches which we dote on, of power, which we tremble At, of that glory which we have in Admiration, to instruct us to the knowledge of our condition,
p-acp vvi n1 pp-f n2 r-crq pns12 vvb a-acp, pp-f n1, r-crq pns12 vvb p-acp, pp-f d n1 r-crq pns12 vhb p-acp n1, pc-acp vvi pno12 p-acp dt n1 pp-f po12 n1,
(37) sermon (DIV1)
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nay posting and flying as so many shadows, and that our removall is at hand. For these things happened to them for ensamples, and they are written for our admonition.
nay posting and flying as so many shadows, and that our removal is At hand. For these things happened to them for ensamples, and they Are written for our admonition.
uh-x j-vvg cc vvg c-acp av d n2, cc d po12 n1 vbz p-acp n1. p-acp d n2 vvn p-acp pno32 p-acp n2, cc pns32 vbr vvn p-acp po12 n1.
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and to put us in mind of our mortality and frailty by Kings, whom we count as Gods. Behold a King from his Throne proclaimes it to his subjects and all the world, That his power is but as a shadow cast from a mortall;
and to put us in mind of our mortality and frailty by Kings, whom we count as God's Behold a King from his Throne proclaims it to his subject's and all the world, That his power is but as a shadow cast from a Mortal;
cc pc-acp vvi pno12 p-acp n1 pp-f po12 n1 cc n1 p-acp n2, ro-crq pns12 vvb p-acp n2 vvb dt n1 p-acp po31 n1 vvz pn31 p-acp po31 n2-jn cc d dt n1, cst po31 n1 vbz cc-acp c-acp dt n1 vvd p-acp dt j-jn;
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his glory, but his garment which he cannot weare long; and his riches, but the embroidery, which will be as soon worn out.
his glory, but his garment which he cannot wear long; and his riches, but the embroidery, which will be as soon worn out.
po31 n1, cc-acp po31 n1 r-crq pns31 vmbx vvi av-j; cc po31 n2, cc-acp dt n1, r-crq vmb vbi a-acp av vvn av.
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And when we have gaz'd and fallen down and worshipt, and are thus lost in our own thoughts,
And when we have gazed and fallen down and worshipped, and Are thus lost in our own thoughts,
cc c-crq pns12 vhb vvd cc vvn a-acp cc vvd, cc vbr av vvn p-acp po12 d n2,
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if we could take away the filme from our eye, which the world hath drawn over it,
if we could take away the film from our eye, which the world hath drawn over it,
cs pns12 vmd vvi av dt n1 p-acp po12 n1, r-crq dt n1 vhz vvn p-acp pn31,
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and see every thing in its nature and substance as it is, we should behold in all these raies of glorie,
and see every thing in its nature and substance as it is, we should behold in all these rays of glory,
cc vvi d n1 p-acp po31 n1 cc n1 c-acp pn31 vbz, pns12 vmd vvi p-acp d d n2 pp-f n1,
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and power, and wealth, nothing but David the stranger. So that we see Kings, who are our nursing Fathers, are become our School-masters to teach us.
and power, and wealth, nothing but David the stranger. So that we see Kings, who Are our nursing Father's, Are become our Schoolmasters to teach us.
cc n1, cc n1, pix cc-acp np1 dt n1. av cst pns12 vvb n2, r-crq vbr po12 j-vvg n2, vbr vvn po12 n2 pc-acp vvi pno12.
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For we see the ignorant and foolish men perish, and they dye as fooles dye, not remembred nor thought on,
For we see the ignorant and foolish men perish, and they die as Fools die, not remembered nor Thought on,
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as if nothing fell to the ground, but their folly.
as if nothing fell to the ground, but their folly.
c-acp cs pix vvd p-acp dt n1, cc-acp po32 n1.
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The begger dyes, but what is that to the rich, who cannot see him carried by the Angels into Abrahams bosome? the righteous also perish, and no man layes it to heart.
The beggar dies, but what is that to the rich, who cannot see him carried by the Angels into Abrahams bosom? the righteous also perish, and no man lays it to heart.
dt n1 vvz, cc-acp q-crq vbz d p-acp dt j, r-crq vmbx vvi pno31 vvd p-acp dt n2 p-acp npg1 n1? dt j av vvi, cc dx n1 vvz pn31 p-acp n1.
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I but Kings of the earth fall, and cannot fall but with observation, but they fall as a star, are soon mist in their orbe, and soon forgot.
I but Kings of the earth fallen, and cannot fallen but with observation, but they fallen as a star, Are soon missed in their orb, and soon forgotten.
pns11 cc-acp n2 pp-f dt n1 vvb, cc vmbx vvi cc-acp p-acp n1, cc-acp pns32 vvb p-acp dt n1, vbr av vvn p-acp po32 n1, cc av vvn.
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But then living Kings make their Throne a Pulpit, and preach from thence and publish to the world their own fraile and fading condition, measure out their life by a span,
But then living Kings make their Throne a Pulpit, and preach from thence and publish to the world their own frail and fading condition, measure out their life by a span,
p-acp av vvg n2 vvb po32 n1 dt n1, cc vvi p-acp av cc vvi p-acp dt n1 po32 d j cc j-vvg n1, vvb av po32 n1 p-acp dt n1,
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and prophesie the end of it, call their life a Pilgrimage;
and prophesy the end of it, call their life a Pilgrimage;
cc vvb dt n1 pp-f pn31, vvb po32 n1 dt n1;
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and shall we not hearken what the Lord God doth say by such royall Prophets? shall their power make us beasts of burden to carry it whithersoever their beck shall direct us,
and shall we not harken what the Lord God does say by such royal prophets? shall their power make us beasts of burden to carry it whithersoever their beck shall Direct us,
cc vmb pns12 xx vvi r-crq dt n1 np1 vdz vvi p-acp d j n2? vmb po32 n1 vvb pno12 n2 pp-f n1 pc-acp vvi pn31 av po32 n1 vmb vvi pno12,
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and shall not their doctrine and example perswade us that we are men, travelling men, hasting to another country? behold then here David a Prophet and a King, made and set up an ensample to us;
and shall not their Doctrine and Exampl persuade us that we Are men, traveling men, hasting to Another country? behold then Here David a Prophet and a King, made and Set up an ensample to us;
cc vmb xx po32 n1 cc n1 vvb pno12 d pns12 vbr n2, vvg n2, vvg p-acp j-jn n1? vvb av av np1 dt n1 cc dt n1, vvn cc vvn a-acp dt n1 p-acp pno12;
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and if David be a stranger upon the earth, we can draw no other conclusion then this, then certainly much more we.
and if David be a stranger upon the earth, we can draw no other conclusion then this, then Certainly much more we.
cc cs np1 vbi dt n1 p-acp dt n1, pns12 vmb vvi dx j-jn n1 cs d, av av-j d n1 pns12.
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If David and all his Fathers, If pious Kings and bloody Tyrants, If good and bad found no settled estate, no abiding place here,
If David and all his Father's, If pious Kings and bloody Tyrants, If good and bad found no settled estate, no abiding place Here,
cs np1 cc d po31 n2, cs j n2 cc j n2, cs j cc av-j vvd dx j-vvn n1, dx j-vvg n1 av,
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why should we be so foolish and ignorant, as to turmoile, or sport and delight our selves under the expectation of it? If Kings be pulled down from their Thrones,
why should we be so foolish and ignorant, as to turmoil, or sport and delight our selves under the expectation of it? If Kings be pulled down from their Thrones,
c-crq vmd pns12 vbi av j cc j, c-acp pc-acp vvi, cc n1 cc vvi po12 n2 p-acp dt n1 pp-f pn31? cs n2 vbb vvn a-acp p-acp po32 n2,
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and fall to the dust, we have reason to cast up our accounts, and reckon upon it that we are gliding and passing,
and fallen to the dust, we have reason to cast up our accounts, and reckon upon it that we Are gliding and passing,
cc vvi p-acp dt n1, pns12 vhb n1 pc-acp vvi a-acp po12 n2, cc vvi p-acp pn31 cst pns12 vbr vvg cc vvg,
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When Adam had lived nine hundred and thirty yeares, he dyed, lead the way to his posterity, not that they should live so long,
When Adam had lived nine hundred and thirty Years, he died, led the Way to his posterity, not that they should live so long,
c-crq np1 vhd vvn crd crd cc crd n2, pns31 vvd, vvb dt n1 p-acp po31 n1, xx cst pns32 vmd vvi av av-j,
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but that they should surely dye, to every sonne of his, till the coming of the second and last Adam; Abraham a stranger,
but that they should surely die, to every son of his, till the coming of the second and last Adam; Abraham a stranger,
cc-acp cst pns32 vmd av-j vvi, p-acp d n1 pp-f png31, c-acp dt n-vvg pp-f dt ord cc ord np1; np1 dt n1,
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and Moses a stranger, and David a stranger, that we might look back upon them, and see our condition.
and Moses a stranger, and David a stranger, that we might look back upon them, and see our condition.
cc np1 dt n1, cc np1 dt n1, cst pns12 vmd vvi av p-acp pno32, cc vvb po12 n1.
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And when Patriarchs and Prophets, when Kings preach, not onely living but dying, not onely dying but dead, we shall not onely dye,
And when Patriarchs and prophets, when Kings preach, not only living but dying, not only dying but dead, we shall not only die,
cc c-crq n2 cc n2, c-crq n2 vvb, xx av-j vvg p-acp vvg, xx av-j vvg p-acp j, pns12 vmb xx av-j vvi,
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but dye in our sinnes if we take not out the lesson;
but die in our Sins if we take not out the Lesson;
cc-acp vvb p-acp po12 n2 cs pns12 vvb xx av dt n1;
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and learn to speak in their dialect and language, Accolae sumus & peregrini, we are strangers and Pilgrimes on the earth.
and Learn to speak in their dialect and language, Accolae sumus & Peregrini, we Are Strangers and Pilgrims on the earth.
cc vvb pc-acp vvi p-acp po32 n1 cc n1, fw-la fw-la cc fw-la, pns12 vbr n2 cc n2 p-acp dt n1.
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And so we passe from the person, I King David, and come to take a neerer view of his condition, and quality;
And so we pass from the person, I King David, and come to take a nearer view of his condition, and quality;
cc av pns12 vvb p-acp dt n1, pns11 n1 np1, cc vvb pc-acp vvi dt jc n1 pp-f po31 n1, cc n1;
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I am a stranger on the earth.
I am a stranger on the earth.
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We passe now from the King to the stranger and Pilgrime, and yet we cannot passe from the one to the other, for they are ever together;
We pass now from the King to the stranger and Pilgrim, and yet we cannot pass from the one to the other, for they Are ever together;
pns12 vvb av p-acp dt n1 p-acp dt n1 cc n1, cc av pns12 vmbx vvi p-acp dt crd p-acp dt n-jn, c-acp pns32 vbr av av;
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for there is so neer a conjunction between them, that though the one appeare in glory, the other in dishonour;
for there is so near a conjunction between them, that though the one appear in glory, the other in dishonour;
c-acp pc-acp vbz av av-j dt n1 p-acp pno32, cst cs dt pi vvb p-acp n1, dt j-jn p-acp n1;
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the one sits on a Throne, the other lyes in the dust; yet they can never be put asunder, nor separated the one from the other;
the one sits on a Throne, the other lies in the dust; yet they can never be put asunder, nor separated the one from the other;
dt pi vvz p-acp dt n1, dt n-jn vvz p-acp dt n1; av pns32 vmb av-x vbi vvn av, ccx vvn dt crd p-acp dt j-jn;
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for he that is a King is but a Pilgrime, and he that is a stranger was born and designed unto a Kingdome,
for he that is a King is but a Pilgrim, and he that is a stranger was born and designed unto a Kingdom,
c-acp pns31 cst vbz dt n1 vbz p-acp dt n1, cc pns31 cst vbz dt n1 vbds vvn cc vvn p-acp dt n1,
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and a greater Kingdome then Davids was.
and a greater Kingdom then Davids was.
cc dt jc n1 av npg1 vbds.
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Thou hast made us unto our God Kings and Priests, and we shall reigne upon the earth. Thou hast made us unto our God Kings and Priests, and we shall Reign upon the earth.
pns21 vh2 vvn pno12 p-acp po12 np1 n2 cc n2, cc pns12 vmb vvi p-acp dt n1.
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This is the song of Pilgrimes, and they sing it to the Lamb, in the fifth of the Revelation, v. 10. The Kingdome of heaven is taken by violence, and the violent take it by force, Mat. 11.12.
This is the song of Pilgrims, and they sing it to the Lamb, in the fifth of the Revelation, v. 10. The Kingdom of heaven is taken by violence, and the violent take it by force, Mathew 11.12.
d vbz dt n1 pp-f n2, cc pns32 vvb pn31 p-acp dt n1, p-acp dt ord pp-f dt n1, n1 crd dt n1 pp-f n1 vbz vvn p-acp n1, cc dt j vvi pn31 p-acp n1, np1 crd.
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And these violent men are such as are Pilgrims and strangers;
And these violent men Are such as Are Pilgrim's and Strangers;
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to that place they travell, endure many a storm, many a fall and bruise in their way;
to that place they travel, endure many a storm, many a fallen and bruise in their Way;
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so that the immediate way to be a King, is first to be a stranger in the earth.
so that the immediate Way to be a King, is First to be a stranger in the earth.
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Now that Man is naturally a stranger on the earth, we have the Word of God written,
Now that Man is naturally a stranger on the earth, we have the Word of God written,
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and the Word of God within us; we have both the holy Scripture, and right Reason to instruct us;
and the Word of God within us; we have both the holy Scripture, and right Reason to instruct us;
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both these are as the voice of God, and by these he speaks unto us, and calls us by our name when he calls us strangers.
both these Are as the voice of God, and by these he speaks unto us, and calls us by our name when he calls us Strangers.
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and may passe into a worse, but never into a better place;
and may pass into a Worse, but never into a better place;
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And first in the Old Testament, the life of Man is every where almost term'd a pilgrimage; so Jacob in the 47. of Genesis, when Pharaoh asked him,
And First in the Old Testament, the life of Man is every where almost termed a pilgrimage; so Jacob in the 47. of Genesis, when Pharaoh asked him,
cc ord p-acp dt j n1, dt n1 pp-f n1 vbz d c-crq av vvd dt n1; av np1 p-acp dt crd pp-f n1, c-crq np1 vvd pno31,
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How long he hath lived? in his answer doth as it were correct his language;
How long he hath lived? in his answer does as it were correct his language;
c-crq av-j pns31 vhz vvn? p-acp po31 n1 vdz p-acp pn31 vbdr j po31 n1;
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The dayes, saith he, not of my life, but of my pilgrimage are an hundred and thirty years. The days, Says he, not of my life, but of my pilgrimage Are an hundred and thirty Years.
dt n2, vvz pns31, xx pp-f po11 n1, cc-acp pp-f po11 n1 vbr dt crd cc crd n2.
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So that in the language of Jacob Life and Pilgrimage are all one. The same is the language of the New Testament:
So that in the language of Jacob Life and Pilgrimage Are all one. The same is the language of the New Testament:
av cst p-acp dt n1 pp-f np1 n1 cc n1 vbr d pi. dt d vbz dt n1 pp-f dt j n1:
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Whilst we are in the flesh, Peregrinamur à Domino, saith Saint Paul, 2 Cor. 5.6. we are absent, we are travellers, we are wanderers from God;
While we Are in the Flesh, Peregrinamur à Domino, Says Saint Paul, 2 Cor. 5.6. we Are absent, we Are travellers, we Are wanderers from God;
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but we are returning to him, on our way, pressing forward to our home.
but we Are returning to him, on our Way, pressing forward to our home.
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And though we make haste out of the world, yet as S. Bernard observes, some savour, some taste, something that is from the earth earthy, we shall carry about with us till we come to our journeys end.
And though we make haste out of the world, yet as S. Bernard observes, Some savour, Some taste, something that is from the earth earthy, we shall carry about with us till we come to our journeys end.
cc cs pns12 vvb n1 av pp-f dt n1, av c-acp np1 np1 vvz, d n1, d n1, pi cst vbz p-acp dt n1 j, pns12 vmb vvi a-acp p-acp pno12 c-acp pns12 vvb p-acp po12 ng1 n1.
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Not onely they are strangers, who with the Prodigall take their journey into a far countrey,
Not only they Are Strangers, who with the Prodigal take their journey into a Far country,
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and cleave to every vanity there; but they who are shaking them off every day, yet look more then they should,
and cleave to every vanity there; but they who Are shaking them off every day, yet look more then they should,
cc vvb p-acp d n1 a-acp; cc-acp pns32 r-crq vbr vvg pno32 a-acp d n1, av vvb av-dc cs pns32 vmd,
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and like more then they should, and are not yet made perfect; Not onely they are strangers from God who are Aliens from the house of Israel,
and like more then they should, and Are not yet made perfect; Not only they Are Strangers from God who Are Aliens from the house of Israel,
cc av-j av-dc cs pns32 vmd, cc vbr xx av vvn j; xx av-j pns32 vbr n2 p-acp np1 r-crq vbr n2-jn p-acp dt n1 pp-f np1,
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but they who with the Patriarchs in the 11. to the Heb. confesse themselves strangers in the land which is allotted them,
but they who with the Patriarchs in the 11. to the Hebrew confess themselves Strangers in the land which is allotted them,
cc-acp pns32 r-crq p-acp dt n2 p-acp dt crd p-acp dt np1 vvi px32 n2 p-acp dt n1 r-crq vbz vvn pno32,
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and look for a City whose Foundation and Builder is God.
and look for a city whose Foundation and Builder is God.
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It is the observation of S. Hierome in his Epistle to Dardanus, That the Saints in Scripture were no where called Inhabitatores terrae, the inhabitants of the earth.
It is the observation of S. Jerome in his Epistle to Dardanus, That the Saints in Scripture were no where called Inhabitatores terrae, the inhabitants of the earth.
pn31 vbz dt n1 pp-f n1 np1 p-acp po31 n1 p-acp np1, cst dt n2 p-acp n1 vbdr dx n1 vvn n2 n2, dt n2 pp-f dt n1.
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There is a woe, saith he denounced, against sinners, in the eighth of the Revelation, and under that name;
There is a woe, Says he denounced, against Sinners, in the eighth of the Revelation, and under that name;
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vae habitatoribus terrae, woe to the Inhabitants of the earth. vae habitatoribus terrae, woe to the Inhabitants of the earth.
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And Saint Austin almost speaks the same, where he puts this difference and distinction between them;
And Saint Austin almost speaks the same, where he puts this difference and distinction between them;
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that the righteous can onely be said esse in Tabernaculo carnis, to be in this tabernacle of the flesh, to be there,
that the righteous can only be said esse in Tabernaculo carnis, to be in this tabernacle of the Flesh, to be there,
cst dt j vmb av-j vbi vvn fw-la p-acp fw-la fw-la, pc-acp vbi p-acp d n1 pp-f dt n1, pc-acp vbi a-acp,
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as the Angels are said by the schoolmen to be in uno loco, quòd non sint in alio, to be in one place,
as the Angels Are said by the Schoolmen to be in Uno loco, quòd non sint in Alio, to be in one place,
c-acp dt n2 vbr vvn p-acp dt n2 pc-acp vbi p-acp fw-la fw-la, fw-la fw-fr fw-la p-acp fw-la, pc-acp vbi p-acp crd n1,
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because they are not in another, but to be circumscribed no where;
Because they Are not in Another, but to be circumscribed no where;
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and they are onely said to be on the earth, because they are not yet in heaven,
and they Are only said to be on the earth, Because they Are not yet in heaven,
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but neverthelesse have their conversation there;
but nevertheless have their Conversation there;
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and passe away from that to which their soul was knit, on which they fixed their hope,
and pass away from that to which their soul was knit, on which they fixed their hope,
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and glutted their desires, and raised their joy, which was their heaven; they passe away and fall from it, and shall see it no more.
and glutted their Desires, and raised their joy, which was their heaven; they pass away and fallen from it, and shall see it no more.
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(37) sermon (DIV1)
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This then is the voice and language of Scripture;
This then is the voice and language of Scripture;
np1 av vbz dt n1 cc n1 pp-f n1;
(37) sermon (DIV1)
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and in the second place, this even common reason may teach us, which is the voice of God,
and in the second place, this even Common reason may teach us, which is the voice of God,
cc p-acp dt ord n1, d av j n1 vmb vvi pno12, r-crq vbz dt n1 pp-f np1,
(37) sermon (DIV1)
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15931
and is our God upon earth, and should be in his stead and place to command and regulate us here,
and is our God upon earth, and should be in his stead and place to command and regulate us Here,
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(37) sermon (DIV1)
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and if we were not first lost in our selves, if we were not strangers to our selves, we should not seek for a place of rest in that world, whose fashion every day changeth,
and if we were not First lost in our selves, if we were not Strangers to our selves, we should not seek for a place of rest in that world, whose fashion every day changes,
cc cs pns12 vbdr xx ord vvn p-acp po12 n2, cs pns12 vbdr xx n2 p-acp po12 n2, pns12 vmd xx vvi p-acp dt n1 pp-f n1 p-acp d n1, rg-crq n1 d n1 vvz,
(37) sermon (DIV1)
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and which must at last with its work be burnt with fire.
and which must At last with its work be burned with fire.
cc r-crq vmb p-acp ord p-acp po31 n1 vbi vvn p-acp n1.
(37) sermon (DIV1)
937
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15934
For do we not see by this common light, that the mind of man is a thing of infinite capacity,
For doe we not see by this Common Light, that the mind of man is a thing of infinite capacity,
p-acp n1 pns12 xx vvi p-acp d j n1, cst dt n1 pp-f n1 vbz dt n1 pp-f j n1,
(37) sermon (DIV1)
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and utterly insatiable, and here on earth never receives full content? content is that which all men have desired,
and utterly insatiable, and Here on earth never receives full content? content is that which all men have desired,
cc av-j j, cc av p-acp n1 av-x vvz j n1? j vbz d r-crq d n2 vhb vvn,
(37) sermon (DIV1)
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15936
but never yet any did attain; but still as one desire is satisfied, another riseth; and when we have all that we desired, we will have more;
but never yet any did attain; but still as one desire is satisfied, Another Riseth; and when we have all that we desired, we will have more;
cc-acp av-x av d vdd vvi; cc-acp av c-acp crd n1 vbz vvn, j-jn vvz; cc c-crq pns12 vhb d cst pns12 vvd, pns12 vmb vhi n1;
(37) sermon (DIV1)
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now we would have but this, and when we have it, it is nothing, for our measures are enlarged by being filled.
now we would have but this, and when we have it, it is nothing, for our measures Are enlarged by being filled.
av pns12 vmd vhi p-acp d, cc c-crq pns12 vhb pn31, pn31 vbz pix, c-acp po12 n2 vbr vvn p-acp vbg vvn.
(37) sermon (DIV1)
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15938
Are you learned enough? nay, but there be yet more conclusions to be tried.
are you learned enough? nay, but there be yet more conclusions to be tried.
vbr pn22 j av-d? uh-x, cc-acp pc-acp vbi av dc n2 pc-acp vbi vvn.
(37) sermon (DIV1)
937
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15939
Are you ever wise enough? If but once you be deceived, you will complain that a thousand things which might have been observed have past your sight.
are you ever wise enough? If but once you be deceived, you will complain that a thousand things which might have been observed have passed your sighed.
vbr pn22 av j av-d? cs p-acp a-acp pn22 vbb vvn, pn22 vmb vvi d dt crd n2 r-crq vmd vhi vbn vvn vhb vvn po22 n1.
(37) sermon (DIV1)
937
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15940
But are you ever rich enough? The fool in the Gospel was not, till his soul was fetched away,
But Are you ever rich enough? The fool in the Gospel was not, till his soul was fetched away,
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(37) sermon (DIV1)
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nor Dives, till he was in hell.
nor Dives, till he was in hell.
ccx vvz, c-acp pns31 vbds p-acp n1.
(37) sermon (DIV1)
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15942
Nay, are you not most miserably poor when you are most abundantly rich? do you not want most,
Nay, Are you not most miserably poor when you Are most abundantly rich? do you not want most,
uh-x, vbr pn22 xx av-ds av-j j c-crq pn22 vbr av-ds av-j j? vdb pn22 xx vvi av-ds,
(37) sermon (DIV1)
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when you have most? or was ever your heart so much set on riches as when they did increase? or hath the Ambitious any highest place, any verticall point? one world was not enough for Alexander; and had there been as many as those Atomes of which Democritus made it up, he would have wished after more.
when you have most? or was ever your heart so much Set on riches as when they did increase? or hath the Ambitious any highest place, any vertical point? one world was not enough for Alexander; and had there been as many as those Atoms of which Democritus made it up, he would have wished After more.
c-crq pn22 vhb ds? cc vbds av po22 n1 av av-d vvn p-acp n2 p-acp c-crq pns32 vdd vvi? cc vhz dt j d js n1, d j n1? crd n1 vbds xx av-d p-acp np1; cc vhd a-acp vbn p-acp d c-acp d n2 pp-f r-crq np1 vvd pn31 a-acp, pns31 vmd vhi vvn p-acp dc.
(37) sermon (DIV1)
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Our appetite comes by eating, and our desires are made keen and earnest by enjoying, majora cupere ex his discimus, the obtaining of something doth but prompt us to desire more.
Our appetite comes by eating, and our Desires Are made keen and earnest by enjoying, marjoram cupere ex his discimus, the obtaining of something does but prompt us to desire more.
po12 n1 vvz p-acp vvg, cc po12 n2 vbr vvn j cc j p-acp vvg, n1 fw-la fw-la png31 fw-la, dt n-vvg pp-f pi vdz p-acp vvi pno12 pc-acp vvi av-dc.
(37) sermon (DIV1)
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And now to draw this to our present purpose;
And now to draw this to our present purpose;
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(37) sermon (DIV1)
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15946
If the things of this world be not able to satisfie us, if never man yet found full content,
If the things of this world be not able to satisfy us, if never man yet found full content,
cs dt n2 pp-f d n1 vbb xx j pc-acp vvi pno12, cs av-x n1 av vvd j n1,
(37) sermon (DIV1)
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if nothing on earth can allay this infinite hunger of the soul, which certainly was not imprinted in us in vain;
if nothing on earth can allay this infinite hunger of the soul, which Certainly was not imprinted in us in vain;
cs pix p-acp n1 vmb vvi d j n1 pp-f dt n1, r-crq av-j vbds xx vvn p-acp pno12 p-acp j;
(37) sermon (DIV1)
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15948
If we cannot find it here, though we should double and treble Methusalems age;
If we cannot find it Here, though we should double and triple Methuselah's age;
cs pns12 vmbx vvi pn31 av, cs pns12 vmd vvi cc j npg1 n1;
(37) sermon (DIV1)
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15949
If we cannot find it in the world, though we should live to the end of it, we cannot think that the earth should be our country,
If we cannot find it in the world, though we should live to the end of it, we cannot think that the earth should be our country,
cs pns12 vmbx vvi pn31 p-acp dt n1, cs pns12 vmd vvi p-acp dt n1 pp-f pn31, pns12 vmbx vvi cst dt n1 vmd vbi po12 n1,
(37) sermon (DIV1)
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but that the things which we so highly esteem more then our life, more then our soul, are unnaturall and strangers to us,
but that the things which we so highly esteem more then our life, more then our soul, Are unnatural and Strangers to us,
cc-acp cst dt n2 r-crq pns12 av av-j vvi av-dc cs po12 n1, av-dc cs po12 n1, vbr j cc n2 p-acp pno12,
(37) sermon (DIV1)
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and we unto them, and we must turn our selves about, and look towards something else which may meet and fill our desires, which here find nothing to stay,
and we unto them, and we must turn our selves about, and look towards something Else which may meet and fill our Desires, which Here find nothing to stay,
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(37) sermon (DIV1)
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but every thing to enlarge them. Here are delights that vanish, and then shew their foulest side;
but every thing to enlarge them. Here Are delights that vanish, and then show their Foulest side;
cc-acp d n1 pc-acp vvi pno32. av vbr n2 cst vvb, cc av vvi po32 js n1;
(37) sermon (DIV1)
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here are riches that makes us poor, and honour that makes us slaves;
Here Are riches that makes us poor, and honour that makes us slaves;
av vbr n2 cst vvz pno12 j, cc n1 cst vvz pno12 n2;
(37) sermon (DIV1)
937
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15954
here are nothing but phantasmes and apparitions, which will never fill us, but feed the very hunger of our soules, and increase it;
Here Are nothing but phantasms and apparitions, which will never fill us, but feed the very hunger of our Souls, and increase it;
av vbr pix cc-acp n2 cc n2, r-crq vmb av-x vvi pno12, cc-acp vvb dt j n1 pp-f po12 n2, cc vvi pn31;
(37) sermon (DIV1)
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15955
there in our country, at our journeys end, there is fulnesse of joy, which alone can satisfie this NONLATINALPHABET and infinite appetite:
there in our country, At our journeys end, there is fullness of joy, which alone can satisfy this and infinite appetite:
a-acp p-acp po12 n1, p-acp po12 ng1 n1, pc-acp vbz n1 pp-f n1, r-crq av-j vmb vvi d cc j n1:
(37) sermon (DIV1)
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15956
and therefore the earth is but our stage to walk through, heaven is our proper place and country,
and Therefore the earth is but our stage to walk through, heaven is our proper place and country,
cc av dt n1 vbz p-acp po12 n1 pc-acp vvi p-acp, n1 vbz po12 j n1 cc n1,
(37) sermon (DIV1)
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and to this we are bound;
and to this we Are bound;
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(37) sermon (DIV1)
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here we are but strangers, si velimus accolae, si nolimus acccolae, if we will we may be strangers,
Here we Are but Strangers, si Velimus accolae, si Nolimus acccolae, if we will we may be Strangers,
av pns12 vbr p-acp n2, fw-la fw-la fw-la, fw-la fw-la fw-la, cs pns12 vmb pns12 vmb vbi n2,
(37) sermon (DIV1)
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and if we will not, but love to dwell and stay here, yet we shall be strangers whether we will or no.
and if we will not, but love to dwell and stay Here, yet we shall be Strangers whither we will or no.
cc cs pns12 vmb xx, cc-acp vvb pc-acp vvi cc vvi av, av pns12 vmb vbi n2 cs pns12 vmb cc uh-dx.
(37) sermon (DIV1)
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15960
And as we are, so our abode here is that of strangers in another country, as of those who are ever in their way, and moving forwards, never standing still,
And as we Are, so our Abided Here is that of Strangers in Another country, as of those who Are ever in their Way, and moving forward, never standing still,
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(37) sermon (DIV1)
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but striving to go out of it; and his whole motion and progresse is a leaving it behind him.
but striving to go out of it; and his Whole motion and progress is a leaving it behind him.
cc-acp vvg pc-acp vvi av pp-f pn31; cc po31 j-jn n1 cc n1 vbz dt vvg pn31 p-acp pno31.
(37) sermon (DIV1)
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When Adam was Lord of all the world, he was but a stranger in it;
When Adam was Lord of all the world, he was but a stranger in it;
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(37) sermon (DIV1)
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for God made him naked in Paradise, and withall gave him no sense of his nakednesse,
for God made him naked in Paradise, and withal gave him no sense of his nakedness,
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(37) sermon (DIV1)
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and the reason is given by Saint Basil, that man might not be distracted and called NONLATINALPHABET, from meditation upon God;
and the reason is given by Saint Basil, that man might not be distracted and called, from meditation upon God;
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(37) sermon (DIV1)
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that the care of his flesh might not steal away his mind from him that made him;
that the care of his Flesh might not steal away his mind from him that made him;
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(37) sermon (DIV1)
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so that Adam was made a stranger, when he was made the sole Emperour of the world.
so that Adam was made a stranger, when he was made the sole Emperor of the world.
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(37) sermon (DIV1)
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In what relation soever we stand, either as Kings or subjects, of masters or servants, of Fathers or children, we are all Morituri, but dying men, all but strangers and pilgrims.
In what Relation soever we stand, either as Kings or subject's, of Masters or Servants, of Father's or children, we Are all Morituri, but dying men, all but Strangers and pilgrim's.
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(37) sermon (DIV1)
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But when he was fallen, God clothes him with skins, ut illum veluti morte quadam indueret, saith Proclus in Epiphanius, that he might clothe him as it were with death it self, which was represented unto him in the skins of dead beasts;
But when he was fallen, God clothes him with skins, ut Ilum Veluti morte Quadam indueret, Says Proclus in Epiphanius, that he might cloth him as it were with death it self, which was represented unto him in the skins of dead beasts;
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(37) sermon (DIV1)
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that he might alwaies carry about with him the remembrance of it, the most suitable garment that a stranger or Pilgrime can weare.
that he might always carry about with him the remembrance of it, the most suitable garment that a stranger or Pilgrim can wear.
cst pns31 vmd av vvi a-acp p-acp pno31 dt n1 pp-f pn31, dt av-ds j n1 cst dt n1 cc n1 vmb vvi.
(37) sermon (DIV1)
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A stranger comes not to stay long in a place, he is here (as we say) to day and gone to morrow, so is man;
A stranger comes not to stay long in a place, he is Here (as we say) to day and gone to morrow, so is man;
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(37) sermon (DIV1)
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he flyeth as a post, or rather as a shadow, and continueth not, Job 14. At an end as soone as a tale that is told, and not so long remembred.
he flies as a post, or rather as a shadow, and Continueth not, Job 14. At an end as soon as a tale that is told, and not so long remembered.
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(37) sermon (DIV1)
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There may be many errours in his way, but there is none in his end;
There may be many errors in his Way, but there is none in his end;
pc-acp vmb vbi d n2 p-acp po31 n1, cc-acp pc-acp vbz pix p-acp po31 n1;
(37) sermon (DIV1)
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and which way soever he travels, wheresoever he pitcheth his tent, his journeyes end is the grave.
and which Way soever he travels, wheresoever he pitcheth his tent, his journeys end is the grave.
cc r-crq n1 av pns31 vvz, c-crq pns31 vvz po31 n1, po31 n2 n1 vbz dt n1.
(37) sermon (DIV1)
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Hoc stipulata est Dei vox, hoc spopondit omne quod nascitur, saith Tertullian; this is the stipulation and bargain, which God hath made with every soul, Hoc stipulata est Dei vox, hoc spopondit omne quod nascitur, Says Tertullian; this is the stipulation and bargain, which God hath made with every soul,
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(37) sermon (DIV1)
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and by being born we made a promise, and obliged our selves to dye.
and by being born we made a promise, and obliged our selves to die.
cc p-acp vbg vvn pns12 vvd dt n1, cc vvn po12 n2 pc-acp vvi.
(37) sermon (DIV1)
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We are bound in a sure obligation, and received our soules upon condition to resign them pure and unspotted of the world.
We Are bound in a sure obligation, and received our Souls upon condition to resign them pure and unspotted of the world.
pns12 vbr vvn p-acp dt j n1, cc vvd po12 n2 p-acp n1 pc-acp vvi pno32 j cc j pp-f dt n1.
(37) sermon (DIV1)
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15976
Would you know when we pay this debt? we begin with our first breath, and are paying it till we breathe out our last;
Would you know when we pay this debt? we begin with our First breath, and Are paying it till we breathe out our last;
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(37) sermon (DIV1)
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hoc quod loquor indè est, whilest I speak, and you heare, we are paying part of the summe,hoc quod Loquor indè est, whilst I speak, and you hear, we Are paying part of the sum,
fw-la fw-la fw-la fw-la fw-la, cs pns11 vvb, cc pn22 vvb, pns12 vbr vvg n1 pp-f dt n1,
(37) sermon (DIV1)
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and whether this be our last payment we cannot tell. I am dying whilest I am a speaking;
and whither this be our last payment we cannot tell. I am dying whilst I am a speaking;
cc cs d vbb po12 ord n1 pns12 vmbx vvi. pns11 vbm vvg cs pns11 vbm dt vvg;
(37) sermon (DIV1)
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every breath I fetch to preserve life, is a part taken from my life:
every breath I fetch to preserve life, is a part taken from my life:
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(37) sermon (DIV1)
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I am in a manner entombed already, and every place I breathe in is a grave;
I am in a manner entombed already, and every place I breathe in is a grave;
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(37) sermon (DIV1)
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for in every place I moulder and consume away, in every place I draw neerer and neerer to putrefaction.
for in every place I moulder and consume away, in every place I draw nearer and nearer to putrefaction.
c-acp p-acp d n1 pns11 vvb cc vvi av, p-acp d n1 pns11 vvb av-jc cc av-jc p-acp n1.
(37) sermon (DIV1)
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We may say as those mariners who were to fight and dye did, as they say'ld by Claudius the Emperour, Morituri te salutant, O Emperour dying men salute thee;
We may say as those Mariners who were to fight and die did, as they say'ld by Claudius the Emperor, Morituri te salutant, Oh Emperor dying men salute thee;
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(37) sermon (DIV1)
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and so we passe by and salute one another, not so much as living but as dying men;
and so we pass by and salute one Another, not so much as living but as dying men;
cc av pns12 vvb p-acp cc vvi pi j-jn, xx av av-d c-acp vvg p-acp p-acp j-vvg n2;
(37) sermon (DIV1)
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and whilest I say good morrow, I am neerer to my end, and he to whom I wisht it, is neerer to his;
and whilst I say good morrow, I am nearer to my end, and he to whom I wished it, is nearer to his;
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(37) sermon (DIV1)
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one dying man blesseth, and one dying man persecutes another, that is, one Pilgrime robs another.
one dying man Blesses, and one dying man persecutes Another, that is, one Pilgrim robs Another.
pi j-vvg n1 vvz, cc crd j-vvg n1 vvz j-jn, cst vbz, crd n1 vvz j-jn.
(37) sermon (DIV1)
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Comfort thou thy self then thou oppressed innocent; 'Twas a dying man that put the yoke about thy neck;
Comfort thou thy self then thou oppressed innocent; 'Twas a dying man that put the yoke about thy neck;
n1 pns21 po21 n1 cs pns21 j-vvn n-jn; pn31|vbds dt j-vvg n1 cst vvd dt n1 p-acp po21 n1;
(37) sermon (DIV1)
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and why dost thou boast in mischief, thou man of power? In the midst of all thy triumphs and glories thou art but a dying man:
and why dost thou boast in mischief, thou man of power? In the midst of all thy Triumphos and Glories thou art but a dying man:
cc c-crq vd2 pns21 vvi p-acp n1, pns21 n1 pp-f n1? p-acp dt n1 pp-f d po21 n2 cc n2 pns21 vb2r p-acp dt j-vvg n1:
(37) sermon (DIV1)
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He that kisseth thy lips is but a dying man; and he that strikes thee on the face is but a dying man.
He that Kisses thy lips is but a dying man; and he that strikes thee on the face is but a dying man.
pns31 cst vvz po21 n2 vbz p-acp dt j-vvg n1; cc pns31 cst vvz pno21 p-acp dt n1 vbz p-acp dt j-vvg n1.
(37) sermon (DIV1)
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The whole world is but a Colonie, every age new planted with dying men, with pilgrims and strangers.
The Whole world is but a Colony, every age new planted with dying men, with pilgrim's and Strangers.
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This you will say is a common theme and argument, and indeed so it is;
This you will say is a Common theme and argument, and indeed so it is;
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for what more common then death? and yet as common as it is, I know no lesson so much forgotten as this:
for what more Common then death? and yet as Common as it is, I know no Lesson so much forgotten as this:
p-acp r-crq dc j cs n1? cc av c-acp j c-acp pn31 vbz, pns11 vvb dx n1 av av-d vvn p-acp d:
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for who almost considers how he came into the world, or how he shall goe out of it? Ask the Wanton, the Mammonist, the Ambitious of their minute,
for who almost considers how he Come into the world, or how he shall go out of it? Ask the Wanton, the Mammonist, the Ambitious of their minute,
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and they will call it Eternity, Sol iste, dies nos decipit, &c. The present, the present time, that deceives us,
and they will call it Eternity, Sol iste, dies nos decipit, etc. The present, the present time, that deceives us,
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and we draw that out to a lasting perpetuity, which is past whilst we think on't;
and we draw that out to a lasting perpetuity, which is passed while we think oned;
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such a bewitching power hath the love of the world, to make our minute eternity, and eternity nothing;
such a bewitching power hath the love of the world, to make our minute eternity, and eternity nothing;
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and the day of our death as hard and difficult to our faith as our resurrection.
and the day of our death as hard and difficult to our faith as our resurrection.
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For though day unto day uttereth knowledge, though the preacher open his mouth, and the grave open hers,
For though day unto day utters knowledge, though the preacher open his Mouth, and the grave open hers,
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and we every day see so many pilgrimes falling in, though they who have been dead long ago,
and we every day see so many Pilgrims falling in, though they who have been dead long ago,
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and they who now dye, speak unto us;
and they who now die, speak unto us;
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yet we can hardly be induced to believe that we are strangers, but embrace the world,
yet we can hardly be induced to believe that we Are Strangers, but embrace the world,
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and rivet our selves into it as if we should never part, and we deny that which we cannot deny, resolve on that which we cannot think, will not be perswaded of that which we do believe,
and rivet our selves into it as if we should never part, and we deny that which we cannot deny, resolve on that which we cannot think, will not be persuaded of that which we do believe,
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or believe not that which we confesse, but place immortality upon our mortal, & so live as if we should never dye.
or believe not that which we confess, but place immortality upon our Mortal, & so live as if we should never die.
cc vvb xx d r-crq pns12 vvb, cc-acp n1 n1 p-acp po12 j-jn, cc av vvb c-acp cs pns12 vmd av-x vvi.
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And can we who thus every day enlarge our thoughts and hopes, and let them out at length beyond our threescore yeares and ten, measuring out Lordships, building of Palaces, anticipating pleasures and honours, creating that which will never have a being,
And can we who thus every day enlarge our thoughts and hope's, and let them out At length beyond our threescore Years and ten, measuring out Lordship's, building of Palaces, anticipating pleasures and honours, creating that which will never have a being,
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(37) sermon (DIV1)
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and yet delighting in it as if we now had it in possession; can we who love the world as that friend from which we would never part,
and yet delighting in it as if we now had it in possession; can we who love the world as that friend from which we would never part,
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but lose all others for it;
but loose all Others for it;
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can we who would have this to be the world without end, and have scarce one thought left to reach at that which is so, and to come;
can we who would have this to be the world without end, and have scarce one Thought left to reach At that which is so, and to come;
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(37) sermon (DIV1)
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can we who love, and admire, and pride our selves in nothing more, in nothing else, say or thinke we are pilgrimes,
can we who love, and admire, and pride our selves in nothing more, in nothing Else, say or think we Are Pilgrims,
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and sojourners, and strangers in the earth?
and sojourners, and Strangers in the earth?
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'Tis true, strangers we are (for all are so) and passing forward apace to our journeyes end,
It's true, Strangers we Are (for all Are so) and passing forward apace to our journeys end,
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but not to that end for which we were made;
but not to that end for which we were made;
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(37) sermon (DIV1)
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and therefore that we may reach and attain to it, we must make our selves so, put off the old man, which loves to dwell here, take off our hopes and desires from it, look upon all its glories as dung, look upon the world as a strange place,
and Therefore that we may reach and attain to it, we must make our selves so, put off the old man, which loves to dwell Here, take off our hope's and Desires from it, look upon all its Glories as dung, look upon the world as a strange place,
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(37) sermon (DIV1)
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and upon our selves as strangers in it; and look upon the place to which we are going, and fling off every weight, and shake off every vanity;
and upon our selves as Strangers in it; and look upon the place to which we Are going, and fling off every weight, and shake off every vanity;
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(37) sermon (DIV1)
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every thing that is of the earth, earthy, make haste and delay not, but leave it behind us,
every thing that is of the earth, earthy, make haste and Delay not, but leave it behind us,
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even while we are in it; for a Christian mans life is nothing else but a going out of it.
even while we Are in it; for a Christian men life is nothing Else but a going out of it.
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And to this end (in the last place) you must take along with you your viaticum, your provision, The Commandments of God: (Hide not thy commandments from me, saith David; and he spoke as a stranger,
And to this end (in the last place) you must take along with you your viaticum, your provision, The commandments of God: (Hide not thy Commandments from me, Says David; and he spoke as a stranger,
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and as in a strange place, as in a place of danger, as in a dark place, where he could not walk with safety,
and as in a strange place, as in a place of danger, as in a dark place, where he could not walk with safety,
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if this light did not shine upon him.) For here we meet with variety of objects;
if this Light did not shine upon him.) For Here we meet with variety of objects;
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here are serpents to flatter us, and serpents to bite us; here are pleasures and terrors, all to deceive and detaine us.
Here Are Serpents to flatter us, and Serpents to bite us; Here Are pleasures and terrors, all to deceive and detain us.
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Here we meet with that arch-enemy to all strangers and pilgrims in severall shapes, now as a roaring Lion,
Here we meet with that archenemy to all Strangers and pilgrim's in several shapes, now as a roaring lion,
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and sometimes as an Angel of light;
and sometime as an Angel of Light;
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and though we try it not out at Fists with him (as those foolish Monks boasted they had often tried this kind of hardiment) though we meet him not as a Hyppocentaure, as the story tells us Paul the Hermite did;
and though we try it not out At Fists with him (as those foolish Monks boasted they had often tried this kind of hardiment) though we meet him not as a Hyppocentaure, as the story tells us Paul the Hermit did;
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as a Satyre, or shee-wolf, as Hilarion did, to whom were presented many fearefull things, the roaring of lions, the noise of an Army,
as a Satire, or shee-wolf, as Hilarion did, to whom were presented many fearful things, the roaring of Lions, the noise of an Army,
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and chariots of fire coming upon him, wolves and foxes, and sword-plaiers, and I cannot tell what.
and chariots of fire coming upon him, wolves and foxes, and swordplayers, and I cannot tell what.
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Though we do not feel him as a Satyre, yet we feel him as voluptuous;
Though we do not feel him as a Satire, yet we feel him as voluptuous;
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though we do not see him as a wolf, yet we apprehend him thirsting after blood;
though we do not see him as a wolf, yet we apprehend him thirsting After blood;
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though we meet him not in the shape of a fox, yet non ignoramus versutias, we are not ignorant of his wiles and enterprises;
though we meet him not in the shape of a fox, yet non ignoramus versutias, we Are not ignorant of his wiles and enterprises;
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and though his hand be invisible, yet we may feel him in our impatience, and falling from the truth;
and though his hand be invisible, yet we may feel him in our impatience, and falling from the truth;
cc cs po31 n1 vbb j, av pns12 vmb vvi pno31 p-acp po12 n1, cc vvg p-acp dt n1;
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we cannot say in our affliction, this is his blow, but we may heare him roare in our murmuring:
we cannot say in our affliction, this is his blow, but we may hear him roar in our murmuring:
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or we may see him in that mungrell Christian made up of ignorance and fury, of a man and a beast, which is more monstrous then any centaure:
or we may see him in that mongrel Christian made up of ignorance and fury, of a man and a beast, which is more monstrous then any centaur:
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we may see him in that hypocrite, that deceitfull man, who is a fox, and the worst of the cub;
we may see him in that hypocrite, that deceitful man, who is a fox, and the worst of the cub;
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we may meet him in that oppressor who is a wolf; in that Tyrant and persecutor who is a roaring lion.
we may meet him in that oppressor who is a wolf; in that Tyrant and persecutor who is a roaring Lion.
pns12 vmb vvi pno31 p-acp d n1 r-crq vbz dt n1; p-acp d n1 cc n1 r-crq vbz dt j-vvg n1.
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And in some of these shapes we meet him every day in this our Pilgrimage; and here in the world we can find nothing to secure us against the world;
And in Some of these shapes we meet him every day in this our Pilgrimage; and Here in the world we can find nothing to secure us against the world;
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(37) sermon (DIV1)
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adversity may swallow up pleasure in victory, but not the love of it; impotency and inhability may bridle and stay my Anger, but not quench it;
adversity may swallow up pleasure in victory, but not the love of it; impotency and inhability may bridle and stay my Anger, but not quench it;
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Providence may defend me from evil, but not from feare of it; nor can the world yield us any weapon against it self:
Providence may defend me from evil, but not from Fear of it; nor can the world yield us any weapon against it self:
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and therefore God hath opened his Armory of heaven, and given us his commandments to be our light, our provision, our defence in our way;
and Therefore God hath opened his Armoury of heaven, and given us his Commandments to be our Light, our provision, our defence in our Way;
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(37) sermon (DIV1)
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to be as our Pilgrimes staff, our Scrip, our letters commendatory, to be our Angels to keep us in all our waies,
to be as our Pilgrims staff, our Scrip, our letters commendatory, to be our Angels to keep us in all our ways,
pc-acp vbi p-acp po12 n2 n1, po12 n1, po12 n2 j, pc-acp vbi po12 n2 pc-acp vvi pno12 p-acp d po12 n2,
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and there is no safe walking for a stranger without them.
and there is no safe walking for a stranger without them.
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And as when the children of Israel were in the wildernesse, he rained down Manna upon them,
And as when the children of Israel were in the Wilderness, he reigned down Manna upon them,
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and led them as it were by the hand, till he brought them to the land of promise,
and led them as it were by the hand, till he brought them to the land of promise,
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so he deales with them, with all that call upon his name whilest they are in via, in this their peregrination, ever and anon beset with temptations which may detain and hinder them;
so he deals with them, with all that call upon his name whilst they Are in via, in this their peregrination, ever and anon beset with temptations which may detain and hinder them;
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(37) sermon (DIV1)
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he raines down abundance of his grace, which like that Manna will serve the appetite of him that takes it,
he reins down abundance of his grace, which like that Manna will serve the appetite of him that Takes it,
pns31 vvz a-acp n1 pp-f po31 n1, r-crq av-j d n1 vmb vvi dt n1 pp-f pno31 cst vvz pn31,
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and is like to that which every man wants, applies it self to every taste, to all the callings and conditions, to all the necessities of a stranger.
and is like to that which every man Wants, Applies it self to every taste, to all the callings and conditions, to all the necessities of a stranger.
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(37) sermon (DIV1)
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Thus we walk by faith, 2 Cor. 7. Festina fides, and faith is on the wing,
Thus we walk by faith, 2 Cor. 7. Festina fides, and faith is on the wing,
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(37) sermon (DIV1)
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and leaves the world behind us, is the substance and evidence of things not seen, and looks not on those things which are seen, and please a carnall eye;
and leaves the world behind us, is the substance and evidence of things not seen, and looks not on those things which Are seen, and please a carnal eye;
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or if it do, looks upon them as Joshua did upon Ai, and first turnes the back,
or if it do, looks upon them as joshua did upon Ai, and First turns the back,
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and then all its strength against them, makes us fly from them that we may overcome them.
and then all its strength against them, makes us fly from them that we may overcome them.
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And Festina spes, hope too is in her flight, and follows our fore-runner Jesus, to enter with him that which is within the vaile, Heb. 6.19. even the holy of holies, heaven it self;
And Festina spes, hope too is in her flight, and follows our forerunner jesus, to enter with him that which is within the veil, Hebrew 6.19. even the holy of holies, heaven it self;
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(37) sermon (DIV1)
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spe jam sumus in coelo, we are already there by hope, and to him that hath seen the beauty of holinesse, the world is but a loathsome spectacle;See jam sumus in coelo, we Are already there by hope, and to him that hath seen the beauty of holiness, the world is but a loathsome spectacle;
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to him that truly trusteth in God, it is lighter then vanity, and he passeth from it.
to him that truly Trusteth in God, it is lighter then vanity, and he passes from it.
p-acp pno31 cst av-j vvz p-acp np1, pn31 vbz jc cs n1, cc pns31 vvz p-acp pn31.
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And then our love of God is our going forth, our peregrination;
And then our love of God is our going forth, our peregrination;
cc av po12 n1 pp-f np1 vbz po12 vvg av, po12 n1;
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it is a perishing, a death of the soul to the world, and if it be truely fixt, no pleasure, no terror, nothing in the world can concern us,
it is a perishing, a death of the soul to the world, and if it be truly fixed, no pleasure, no terror, nothing in the world can concern us,
pn31 vbz dt j-vvg, dt n1 pp-f dt n1 p-acp dt n1, cc cs pn31 vbb av-j vvn, dx n1, dx n1, pix p-acp dt n1 vmb vvi pno12,
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but they are to us as those things which the travellour in his way sees, and leaves every day;
but they Are to us as those things which the traveler in his Way sees, and leaves every day;
cc-acp pns32 vbr p-acp pno12 p-acp d n2 r-crq dt n1 p-acp po31 n1 vvz, cc vvz d n1;
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and we think no more of the glory of them then they who have been dead long ago.
and we think no more of the glory of them then they who have been dead long ago.
cc pns12 vvb av-dx dc pp-f dt n1 pp-f pno32 cs pns32 r-crq vhb vbn j av-j av.
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For we are dead, saith the Apostle, Coloss. 3.3. and our life is hid, hid from the world with Christ in God:For we Are dead, Says the Apostle, Coloss. 3.3. and our life is hid, hid from the world with christ in God:
c-acp pns12 vbr j, vvz dt n1, np1 crd. cc po12 n1 vbz vvn, vvn p-acp dt n1 p-acp np1 p-acp np1:
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our temperance tasteth not, our chastity toucheth not, our poverty in spirit handleth not those things which lye in our way,
our temperance tasteth not, our chastity touches not, our poverty in Spirit handleth not those things which lie in our Way,
po12 n1 vvz xx, po12 n1 vvz xx, po12 n1 p-acp n1 vvz xx d n2 r-crq vvb p-acp po12 n1,
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but passeth by them as impertinencies, as dangers, as those things which may pollute a soul more then a dead body could under the Law.
but passes by them as Impertinencies, as dangers, as those things which may pollute a soul more then a dead body could under the Law.
cc-acp vvz p-acp pno32 c-acp n2, c-acp n2, c-acp d n2 r-crq vmb vvi dt n1 av-dc cs dt j n1 vmd p-acp dt n1.
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The stranger, the pilgrime passeth by all, his meeknesse makes injuries, and his patience afflictions, light;
The stranger, the pilgrim passes by all, his meekness makes injuries, and his patience afflictions, Light;
dt n1, dt n1 vvz p-acp d, po31 n1 vvz n2, cc po31 n1 n2, n1;
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and his Christian fortitude casteth down every strong hold, every imagination, which may hinder him in his course.
and his Christian fortitude Cast down every strong hold, every imagination, which may hinder him in his course.
cc po31 njp n1 vvz a-acp d j n1, d n1, r-crq vmb vvi pno31 p-acp po31 n1.
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Every act of piety is a kind of sequestration, and drives us, if not from the right,
Every act of piety is a kind of sequestration, and drives us, if not from the right,
np1 n1 pp-f n1 vbz dt n1 pp-f n1, cc vvz pno12, cs xx p-acp dt n-jn,
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yet from the use of the world.
yet from the use of the world.
av p-acp dt n1 pp-f dt n1.
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Every virtue is to us as the Angel was to Lot, and bids arise, and go out of it;
Every virtue is to us as the Angel was to Lot, and bids arise, and go out of it;
np1 n1 vbz p-acp pno12 p-acp dt n1 vbds p-acp n1, cc vvz vvi, cc vvb av pp-f pn31;
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takes us by the hands, and bids us haste and escape for our life, and not to look behind us.
Takes us by the hands, and bids us haste and escape for our life, and not to look behind us.
vvz pno12 p-acp dt n2, cc vvz pno12 n1 cc vvi p-acp po12 n1, cc xx pc-acp vvi p-acp pno12.
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And with this provision, as it were with the two Tables in our hand, we come neerer and neerer to the end of our faith, the end of our hope,
And with this provision, as it were with the two Tables in our hand, we come nearer and nearer to the end of our faith, the end of our hope,
cc p-acp d n1, c-acp pn31 vbdr p-acp dt crd n2 p-acp po12 n1, pns12 vvb av-jc cc av-jc p-acp dt n1 pp-f po12 n1, dt n1 pp-f po12 n1,
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and the end of our love. For he that looks upon the commandments and keeps them hath the will of God,
and the end of our love. For he that looks upon the Commandments and keeps them hath the will of God,
cc dt n1 pp-f po12 n1. p-acp pns31 cst vvz p-acp dt n2 cc vvz pno32 vhz dt n1 pp-f np1,
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and he that hath his will, hath all that wisdome can find out, or power bring to passe, hath Gods providence and almightinesse his companions, his guides, his protection in his way,
and he that hath his will, hath all that Wisdom can find out, or power bring to pass, hath God's providence and almightiness his Sodales, his guides, his protection in his Way,
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and the world, the pomp and vanity of it can no more prevaile against him then it can against God himself;
and the world, the pomp and vanity of it can no more prevail against him then it can against God himself;
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but where God is there shall this stranger be also, when passing through all these he shall come to his journeys end.
but where God is there shall this stranger be also, when passing through all these he shall come to his journeys end.
cc-acp c-crq np1 vbz a-acp vmb d n1 vbb av, c-crq vvg p-acp d d pns31 vmb vvi p-acp po31 ng1 n1.
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For first, (that we may make some use of this, and so conclude) this our conformity to the will of God in keeping his commandments, will make us observe a Decorum, and being strangers in the earth to behave our selves as strangers in it,
For First, (that we may make Some use of this, and so conclude) this our conformity to the will of God in keeping his Commandments, will make us observe a Decorum, and being Strangers in the earth to behave our selves as Strangers in it,
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for necessities sake give a perfunctory and slight salute, not look upon it as a friend, not to trust it, not to trust in uncertain riches, but in the living God, as Saint Paul exhorteth, 1 Tim. 17. but to suspect and be jealous of every thing in it, as we use to be of every man we meet in a strange place;
for necessities sake give a perfunctory and slight salute, not look upon it as a friend, not to trust it, not to trust in uncertain riches, but in the living God, as Saint Paul exhorteth, 1 Tim. 17. but to suspect and be jealous of every thing in it, as we use to be of every man we meet in a strange place;
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and as plain country-men, who are ignorant of coines, suspect and try every piece they see,
and as plain countrymen, who Are ignorant of coins, suspect and try every piece they see,
cc c-acp j n2, r-crq vbr j pp-f n2, vvb cc vvi d n1 pns32 vvb,
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and though it be current, yet feare it may be counterfeit. So to say within our selves, this beauty which smiles may bite as a cockatrice;
and though it be current, yet Fear it may be counterfeit. So to say within our selves, this beauty which smiles may bite as a cockatrice;
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this wine which looks red may be a mocker; these riches may be my last receit; this strength may ruine me; this wit may befool me;
this wine which looks read may be a mocker; these riches may be my last receipt; this strength may ruin me; this wit may befool me;
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that which makes me great in my own eyes, that for which I flatter and worship my self,
that which makes me great in my own eyes, that for which I flatter and worship my self,
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and tread all others with scorn under my feet, may make me the least in the Kingdom of heaven, nay quite shut me out;
and tread all Others with scorn under my feet, may make me the least in the Kingdom of heaven, nay quite shut me out;
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this beauty may bring deformity into my soul;
this beauty may bring deformity into my soul;
d n1 vmb vvi n1 p-acp po11 n1;
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this wine may be as the Manichees called Fel principis tenebrarum, the gall of the Prince of darknesse,
this wine may be as the manichees called Fell principis tenebrarum, the Gall of the Prince of darkness,
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and these riches may begger me, and my Perfections undoe me.
and these riches may beggar me, and my Perfections undo me.
cc d n2 vmb n1 pno11, cc po11 n2 vvb pno11.
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Far better is it for a stranger to be cautelous and wary, then too venturous and fool-hardy;
far better is it for a stranger to be cautelous and wary, then too venturous and foolhardy;
j j vbz pn31 p-acp dt n1 pc-acp vbi j cc j, av av j cc j;
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better for him to feare where no feare is, then to be ready to meet and embrace every toy and trifle that smiles and kils.
better for him to Fear where no Fear is, then to be ready to meet and embrace every toy and trifle that smiles and kills.
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Now, by this we arme our selves against all casualties and misfortunes, which is more then all the conveyances and devises of the Law, more then the providence of the wisest can do.
Now, by this we arm our selves against all casualties and misfortunes, which is more then all the conveyances and devises of the Law, more then the providence of the Wisest can do.
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For what can fall out by chance to him who is ever under the wing of the almighty? or what can be lose who hath denied all unto himself,
For what can fallen out by chance to him who is ever under the wing of the almighty? or what can be loose who hath denied all unto himself,
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and himself too in every aspect and relation to the world? This is our provision, and this is our security;
and himself too in every aspect and Relation to the world? This is our provision, and this is our security;
cc px31 av p-acp d n1 cc n1 p-acp dt n1? d vbz po12 n1, cc d vbz po12 n1;
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& he that will be secure must learn to be a stranger; he that will lose nothing must learn to have nothing;
& he that will be secure must Learn to be a stranger; he that will loose nothing must Learn to have nothing;
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that our hearts be fixed on him, and on those pleasures which are at his right hand for evermore.
that our hearts be fixed on him, and on those pleasures which Are At his right hand for evermore.
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and then as our obedience to Gods will doth keep us in a decorum, so it teacheth us by looking on the world with an eye of jealousie to make it our friend, a friend of Mammon, and a friend of a temptation;
and then as our Obedience to God's will does keep us in a decorum, so it Teaches us by looking on the world with an eye of jealousy to make it our friend, a friend of Mammon, and a friend of a temptation;
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for so we make that which was dangerous beneficiall unto us, and rise up as high as heaven upon that which might have been our ruine, by looking upon it with the suspicious and jealous eye of a stranger.
for so we make that which was dangerous beneficial unto us, and rise up as high as heaven upon that which might have been our ruin, by looking upon it with the suspicious and jealous eye of a stranger.
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Secondly, It supplies us with armes, and strengthens us against all afflictions, which may beat upon us, all miseries which befall us, all contumelies which may affront us in our way;
Secondly, It supplies us with arms, and strengthens us against all afflictions, which may beatrice upon us, all misery's which befall us, all Contumelies which may affront us in our Way;
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for what are all these poor sprinklings, these weak breathings of wind and aire to us,
for what Are all these poor sprinklings, these weak breathings of wind and air to us,
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when we remember we are but strangers in the world? The world knows us not,
when we Remember we Are but Strangers in the world? The world knows us not,
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because it knows not God, as Saint John tells us, 1 Ep. 3.1. peregrini deorsùm, cives sursùm, strangers here below, but Citizens above.Because it knows not God, as Saint John tells us, 1 Epistle 3.1. Peregrini deorsùm, cives sursùm, Strangers Here below, but Citizens above.
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What can they who are so unlike to the world, who contemn the world, expect lesse? here there will be Shimeis to revile us, Zedekiahs to smite us on the cheek, oppressors to grind us,
What can they who Are so unlike to the world, who contemn the world, expect less? Here there will be Shimeis to revile us, Zedekiah's to smite us on the cheek, Oppressors's to grind us,
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and Tyrants to rob and spoile us when they please; and if we will have them our friends, we must make our selves like them,
and Tyrants to rob and spoil us when they please; and if we will have them our Friends, we must make our selves like them,
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and go to hell along with them; but the commandments of God are an Antidote against all these.
and go to hell along with them; but the Commandments of God Are an Antidote against all these.
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For these evils cannot trouble us if we make use of the right remedy, which is no where to be found but in Christ, in whom all the treasuries of wisdome are hid.
For these evils cannot trouble us if we make use of the right remedy, which is no where to be found but in christ, in whom all the treasuries of Wisdom Are hid.
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But one errour of our lives it is, and a great one, to mistake the remedy of evils, nec tam morbis laboramus quàm remediis, nor doth our disease and malady so much molest us, as the remedies themselves.
But one error of our lives it is, and a great one, to mistake the remedy of evils, nec tam morbis laboramus quàm remediis, nor does our disease and malady so much molest us, as the remedies themselves.
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The poor man thinks there is no other remedy for poverty, but riches; the revenger cannot purge his gall and bitternesse, but with the blood of his enemy;
The poor man thinks there is no other remedy for poverty, but riches; the revenger cannot purge his Gall and bitterness, but with the blood of his enemy;
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the sick is quieted with nothing but with health:
the sick is quieted with nothing but with health:
dt j vbz vvn p-acp pix cc-acp p-acp n1:
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but indeed these are not remedies answerable to the nature and operation of these severall diseases,
but indeed these Are not remedies answerable to the nature and operation of these several diseases,
cc-acp av d vbr xx n2 j p-acp dt n1 cc n1 pp-f d j n2,
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for the poor man may become rich, and be poorer then before; the revenger may draw blood, and be more enraged then before;
for the poor man may become rich, and be Poorer then before; the revenger may draw blood, and be more enraged then before;
p-acp dt j n1 vmb vvi j, cc vbb jc cs a-acp; dt n1 vmb vvi n1, cc vbi av-dc vvn cs a-acp;
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the sick man may be restored to health, and be worse then before;
the sick man may be restored to health, and be Worse then before;
dt j n1 vmb vbi vvn p-acp n1, cc vbb jc cs a-acp;
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the will of God is the truest, and most soveraign physick, and his will is that we estrange our selves from the world;
the will of God is the Truest, and most sovereign physic, and his will is that we estrange our selves from the world;
dt n1 pp-f np1 vbz dt js, cc av-ds j-jn n1, cc po31 n1 vbz cst pns12 vvi po12 n2 p-acp dt n1;
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And then there will be no such things as Poverty, or Injuries, or Sicknesse, or at least they will not appeare so to us, which is all one;
And then there will be no such things as Poverty, or Injuries, or Sickness, or At least they will not appear so to us, which is all one;
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nay, which is more, for now they are not what they are unto us, nor do we see that horrour in them, which they that dwell in the world do,
nay, which is more, for now they Are not what they Are unto us, nor do we see that horror in them, which they that dwell in the world do,
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but as Saint Paul speaks, when we are poor then we are rich, when we are weak then we are strong,
but as Saint Paul speaks, when we Are poor then we Are rich, when we Are weak then we Are strong,
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when we are in disgrace then we are honourable, when we are persecuted then we are happy,
when we Are in disgrace then we Are honourable, when we Are persecuted then we Are happy,
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when we are sick then we are best in health, and even see our journeys end.
when we Are sick then we Are best in health, and even see our journeys end.
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Nihil imperitius impatientia, Impatience which ever accompanies the neglect of Gods commands, is the most ignorant, unskilfull, inexperienced, the most ungodly thing in the world.Nihil imperitius impatientia, Impatience which ever Accompanies the neglect of God's commands, is the most ignorant, unskilful, inexperienced, the most ungodly thing in the world.
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For these complaints in poverty, this impatience of injuries, this murmuring in our sicknesse, are ill signes that we love the pleasures of the world more then the will of God;
For these complaints in poverty, this impatience of injuries, this murmuring in our sickness, Are ill Signs that we love the pleasures of the world more then the will of God;
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that we see more glory in a piece of earth, then virtue; that we are more afraid of a disgrace then of sin;
that we see more glory in a piece of earth, then virtue; that we Are more afraid of a disgrace then of since;
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that we bowe with more devotion and affection to the world then to God, and so cannot make this glorious confession with our Kingly Prophet, that we are Accolae and peregrini, strangers and pilgrims upon the earth.
that we bow with more devotion and affection to the world then to God, and so cannot make this glorious Confessi with our Kingly Prophet, that we Are Accolae and Peregrini, Strangers and pilgrim's upon the earth.
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Thirdly, our conformity to the will of God is a precious Antidote against the feare of death;
Thirdly, our conformity to the will of God is a precious Antidote against the Fear of death;
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the feare of death? why we were delivered from that, when Christ took part with us of flesh and blood, Heb. 2.14.
the Fear of death? why we were Delivered from that, when christ took part with us of Flesh and blood, Hebrew 2.14.
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and through death destroyed him who had the power of death, the devil, why should any mortall now feare to dye? It is most true, Christ dyed,and through death destroyed him who had the power of death, the Devil, why should any Mortal now Fear to die? It is most true, christ died,
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and by his death shook the powers of the grave;
and by his death shook the Powers of the grave;
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Consummatum est, all is finished, and he is returned victoriously with the spoils of his enemies,Consummatum est, all is finished, and he is returned victoriously with the spoils of his enemies,
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and of this last enemy death.
and of this last enemy death.
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But for all this his triumph, death may be still the King of terrours, and as dreadfull as before.
But for all this his triumph, death may be still the King of terrors, and as dreadful as before.
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All is finisht on his part, but a covenant consists of two, and something is required on ours.
All is finished on his part, but a Covenant consists of two, and something is required on ours.
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He doth not turn Conditions into Promises, as some have been willing to perswade themselves, and others;
He does not turn Conditions into Promises, as Some have been willing to persuade themselves, and Others;
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It must be done, is not, thou shalt do it;It must be done, is not, thou shalt do it;
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If thou wilt believe, is not, thou shalt believe. But every promise, every act of grace of his implies a condition.If thou wilt believe, is not, thou shalt believe. But every promise, every act of grace of his Implies a condition.
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He delivers those that are willing to be delivered, who do not feed death, and supply this enemy with such weapons as make him terrible.
He delivers those that Are willing to be Delivered, who do not feed death, and supply this enemy with such weapons as make him terrible.
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All the terrour death hath is from our selves, our sin, our disobedience to the commands of God, that's his sting. And our part of the covenant is, by the power & virtue of Christs death every day to be plucking it from him,
All the terror death hath is from our selves, our since, our disobedience to the commands of God, that's his sting. And our part of the Covenant is, by the power & virtue of Christ death every day to be plucking it from him,
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and at last to take it quite away.
and At last to take it quite away.
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We, we our selves must rise up against this King of terrours, and in the Name and Power of Christ take the Scepter out of his hand,
We, we our selves must rise up against this King of terrors, and in the Name and Power of christ take the Sceptre out of his hand,
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and spoile him of his strength and terrour. And this we may do by parts and degrees, now cut from him this sin, now that;
and spoil him of his strength and terror. And this we may do by parts and Degrees, now Cut from him this since, now that;
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now this desire, and anon another, and so dye daily, as Saint Paul speaks, dye to profit, dye to pleasure, dye to Honour, be as dead to every temptation which may beget sin in us, and a sting in him;
now this desire, and anon Another, and so die daily, as Saint Paul speaks, die to profit, die to pleasure, die to Honour, be as dead to every temptation which may beget since in us, and a sting in him;
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and so leave him nothing to take from us, not a desire, not a hope, not a thought, nothing that can make us feare death.
and so leave him nothing to take from us, not a desire, not a hope, not a Thought, nothing that can make us Fear death.
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Then we shall look upon it not as a divorcement from those delights which we have cast off already,
Then we shall look upon it not as a divorcement from those delights which we have cast off already,
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or a passage into a worse condition from that we loved too well, to that we never feared enough;
or a passage into a Worse condition from that we loved too well, to that we never feared enough;
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but we shall consider it as a sleep, as it is to all wearied pilgrims, as a message sent from Heaven to tell us our walk is at an end,
but we shall Consider it as a sleep, as it is to all wearied pilgrim's, as a message sent from Heaven to tell us our walk is At an end,
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and now we are to lay down our staffe and scrip, and rest in that Jerusalem which is above,
and now we Are to lay down our staff and scrip, and rest in that Jerusalem which is above,
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for which we vowed this pilgrimage:
for which we vowed this pilgrimage:
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Et quis non ad meliora festinat? What stranger will be afraid to return to his Fathers house, Et quis non ad Meliora Festinat? What stranger will be afraid to return to his Father's house,
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or lose that life, quam sibi jam supervacuam fecit, which by dying daily to the world he hath already made superfluous and unnecessary? To conclude this:
or loose that life, quam sibi jam supervacuam fecit, which by dying daily to the world he hath already made superfluous and unnecessary? To conclude this:
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He that truly fears God can feare nothing else, nor is Death terrible to any but to those who would build their tabernacle here, who love to feed with swine on husks,
He that truly fears God can Fear nothing Else, nor is Death terrible to any but to those who would built their tabernacle Here, who love to feed with Swine on husks,
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because they have not tasted of the powers of the world to come, who wish immortality to this mortall, before they put it on;
Because they have not tasted of the Powers of the world to come, who wish immortality to this Mortal, before they put it on;
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who are willing to converse and trade with vanity for ever, who desire not with David to be spared a little, but would never goe hence.
who Are willing to converse and trade with vanity for ever, who desire not with David to be spared a little, but would never go hence.
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Last of all, It will moderate our sorrow for those our friends who are dead, or rather fallen asleep, or rather at their journeys end.
Last of all, It will moderate our sorrow for those our Friends who Are dead, or rather fallen asleep, or rather At their journeys end.
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For why should any man who knows the condition of a stranger, how many dangers,
For why should any man who knows the condition of a stranger, how many dangers,
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how many cares, how many stormes and tempests he was obnoxious to, hang down the head and complain that he had now passed through them all,
how many Cares, how many storms and tempests he was obnoxious to, hang down the head and complain that he had now passed through them all,
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and was set down at his journeys end? why should he who looks for a City to come, be troubled that his fellow pilgrime came thither,
and was Set down At his journeys end? why should he who looks for a city to come, be troubled that his fellow pilgrim Come thither,
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and entred before him? It might be a matter of holy Emulation perhaps, but why it should afflict us with grief I cannot see,
and entered before him? It might be a matter of holy Emulation perhaps, but why it should afflict us with grief I cannot see,
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unlesse it be because we have not made it our meat and drink to keep Gods commandments, which might give us a taste of a better estate to come,
unless it be Because we have not made it our meat and drink to keep God's Commandments, which might give us a taste of a better estate to come,
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unlesse it be because we have not well learnt to act the part of a stranger.
unless it be Because we have not well learned to act the part of a stranger.
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Miserable men that we are, that we will be;
Miserable men that we Are, that we will be;
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that know not our own quality and condition that are strangers, and yet unwilling to draw neer our selves,
that know not our own quality and condition that Are Strangers, and yet unwilling to draw near our selves,
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or to see others come to their home, but think them lost where they are made perfect.
or to see Others come to their home, but think them lost where they Are made perfect.
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We stand by the bed of our sick and dying friend as if he were now removed to a place of torment and not of rest,
We stand by the Bed of our sick and dying friend as if he were now removed to a place of torment and not of rest,
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and to be either nothing or more miserable then he was in a region of misery;
and to be either nothing or more miserable then he was in a region of misery;
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we send out shreeks and outcries to keep time with his gasps, to call him back,
we send out shrieks and Outcries to keep time with his gasps, to call him back,
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if it were possible, from heaven, and to keep him still under the yoke and harrow;
if it were possible, from heaven, and to keep him still under the yoke and harrow;
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when as the fainting of his spirits, the failing of his eyes, the trembling of his joynts, are but as the motion of bodies to their center, most violent when they are neerest to their end.
when as the fainting of his spirits, the failing of his eyes, the trembling of his Joints, Are but as the motion of bodies to their centre, most violent when they Are nearest to their end.
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And then we close up his eyes, and with them our hopes, as if with his last gasp he had breathed out his soul into aire;
And then we close up his eyes, and with them our hope's, as if with his last gasp he had breathed out his soul into air;
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when indeed there is no more then this, one pilgrime is gone before his fellows, one gone,
when indeed there is no more then this, one pilgrim is gone before his Fellows, one gone,
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and left others in their way in trouble, and more troubled that he is gone to rest.
and left Others in their Way in trouble, and more troubled that he is gone to rest.
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Migrantem migrantes praemisimus, saith Saint Hierom, we are passing forward apace, and have sent one before us to his journeys end, his everlasting sabbath.Migrantem migrantes praemisimus, Says Saint Hieronymus, we Are passing forward apace, and have sent one before us to his journeys end, his everlasting Sabbath.
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With this contemplation doth religion comfort and uphold us in our way, and keeps us in that temper which the Philosopher commends as best, in which we do sentire desiderium & opprimere, she gives nature leave to draw teares,
With this contemplation does Religion Comfort and uphold us in our Way, and keeps us in that temper which the Philosopher commends as best, in which we do sentire desiderium & opprimere, she gives nature leave to draw tears,
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In which passage of his (as I have received it from men of place and worth,
In which passage of his (as I have received it from men of place and worth,
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but then she brings in faith and hope to wipe them off; she suffers us to mourn for our friends, but not as men without hope.
but then she brings in faith and hope to wipe them off; she suffers us to mourn for our Friends, but not as men without hope.
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Nature will vent, and love is NONLATINALPHABET, saith the Orator, ever querulous and full of complaints when the object is removed out of sight;
Nature will vent, and love is, Says the Orator, ever querulous and full of complaints when the Object is removed out of sighed;
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and God remembers whereof we are made, is not angry with our love, and will suffer us to be men,
and God remembers whereof we Are made, is not angry with our love, and will suffer us to be men,
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but then we must silence one love with another, our naturall affection with the love of God;
but then we must silence one love with Another, our natural affection with the love of God;
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at least divide our language thus, Alas my Father, Alas my Husband, Alas my Friend; but then he was a stranger, and now at his journeys end;
At least divide our language thus, Alas my Father, Alas my Husband, Alas my Friend; but then he was a stranger, and now At his journeys end;
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and here we must raise our note;
and Here we must raise our note;
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and speak it more heartily, Blessed are such strangers, blessed are they that dye in the Lord,
and speak it more heartily, Blessed Are such Strangers, blessed Are they that die in the Lord,
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even so saith the spirit, that they rest from their labours. For conclusion;even so Says the Spirit, that they rest from their labours. For conclusion;
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let us feare God, and keep his commandments, this is the whole duty of a stranger, to observe those Lawes, which came from that place to which he is going, let these his Lawes be in our heart,
let us Fear God, and keep his Commandments, this is the Whole duty of a stranger, to observe those Laws, which Come from that place to which he is going, let these his Laws be in our heart,
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and our heart will be an elaboratory, a limbeck, to work the water of life out of the vanities and very dregs of world, through which we are to passe.
and our heart will be an elaboratory, a limbeck, to work the water of life out of the vanities and very dregs of world, through which we Are to pass.
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It shall be as a rock firm and solid against every wave and temptation that shall beat against it,
It shall be as a rock firm and solid against every wave and temptation that shall beatrice against it,
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and a shop of precious receipts, and proper remedies against every evil;
and a shop of precious receipts, and proper remedies against every evil;
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It shall be spoliarium mortis, a place where death shall be stript and spoiled of its sting, and of its terrour. In a word;
It shall be spoliarium mortis, a place where death shall be stripped and spoiled of its sting, and of its terror. In a word;
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It shall be the Temple of God, an house of feasting and joy, where sorrow may look in at the window, at the sensitive part, but be soon chased away:
It shall be the Temple of God, an house of feasting and joy, where sorrow may look in At the window, At the sensitive part, but be soon chased away:
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It shall be even ashamed of its Tabernacle of flesh, and pant and beat to get out, that it may be clothed upon,
It shall be even ashamed of its Tabernacle of Flesh, and pant and beatrice to get out, that it may be clothed upon,
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and mortality be swallowed up of life.
and mortality be swallowed up of life.
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In brief, it will make us strangers, and keep us strangers, even such strangers, which shall be made like unto the Angels,
In brief, it will make us Strangers, and keep us Strangers, even such Strangers, which shall be made like unto the Angels,
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and whom when they come to their journeys end, the Angels shall meet, and welcome, and receive into their Fathers house, where they shall rest, and rejoyce for evermore.
and whom when they come to their journeys end, the Angels shall meet, and welcome, and receive into their Father's house, where they shall rest, and rejoice for evermore.
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I have done with my Text, and now must turn your eyes and thoughts upon this pilgrime here, this Honoured and worthy Knight, who hath now passed through the busie noise and tumults of this world to his long home and rest.
I have done with my Text, and now must turn your eyes and thoughts upon this pilgrim Here, this Honoured and worthy Knight, who hath now passed through the busy noise and tumults of this world to his long home and rest.
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and unquestioned integrity) he hath so exactly performed the part and office of a stranger and pilgrime, that he is followed with the applause of them that knew him;
and unquestioned integrity) he hath so exactly performed the part and office of a stranger and pilgrim, that he is followed with the applause of them that knew him;
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and as in his death he is become an argument to prove the doctrine which I have taught,
and as in his death he is become an argument to prove the Doctrine which I have taught,
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so in his life he made himself a great ensample for them to look upon who are now travelling and labouring in the same way.
so in his life he made himself a great ensample for them to look upon who Are now traveling and labouring in the same Way.
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Look upon him then in every capacity and relation, either as a part of the Common-wealth,
Look upon him then in every capacity and Relation, either as a part of the Commonwealth,
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or a member of the City, or a Father of a Family, and you shall discover the image and faire representation of a stranger in every one of these relations;
or a member of the city, or a Father of a Family, and you shall discover the image and fair representation of a stranger in every one of these relations;
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for no man can take this honour to himself to be a good Common-wealths-man, a good master of a family but he who is as David was, a stranger. All the ataxie and disorder, all the noise we heare,
for no man can take this honour to himself to be a good Commonwealthsman, a good master of a family but he who is as David was, a stranger. All the ataxy and disorder, all the noise we hear,
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and mischiefs we see in the world, are from men who love it too well, and would live and dwell and delight themselves in it for ever. For the first;
and mischiefs we see in the world, Are from men who love it too well, and would live and dwell and delight themselves in it for ever. For the First;
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I may truly say as Lampridius did of Alexander Severus, he was vir bonus & Reipublicae necessarius, he was a good man and of necessary use in a Common-wealth,
I may truly say as Lampridius did of Alexander Severus, he was vir bonus & Reipublicae Necessary, he was a good man and of necessary use in a Commonwealth,
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and laid all the strength he had to uphold it, and preferred the peace and well-fare of it to his own,
and laid all the strength he had to uphold it, and preferred the peace and welfare of it to his own,
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as well knowing that a private house might sink and fall to the ground, and yet the Common-wealth stand and flourish;
as well knowing that a private house might sink and fallen to the ground, and yet the Commonwealth stand and flourish;
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but that the ruine of the whole must necessarily draw with it the other parts, and at last bury them in the same grave.
but that the ruin of the Whole must necessarily draw with it the other parts, and At last bury them in the same grave.
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And here he found as rough a passage as Aufidienus Rufus in Tacitus did in that commotion and rebellion of Percennius, who was pulled out of his chariot, loaded first with scoffs and reproches,
And Here he found as rough a passage as Aufidienus Rufus in Tacitus did in that commotion and rebellion of Percennius, who was pulled out of his chariot, loaded First with scoffs and Reproaches,
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and then with a fardell of stuffe, and made to march foremost of all the company,
and then with a Firkin of stuff, and made to march foremost of all the company,
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and then ask'd in scorn, whether he bore his burden willingly? or whether so long a journey was not tedious and irksome to him? so was this worthy Knight taken from his wife whom he entirely loved,
and then asked in scorn, whither he boar his burden willingly? or whither so long a journey was not tedious and irksome to him? so was this worthy Knight taken from his wife whom he entirely loved,
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and from his children those pledges of his love, conveyed to ship, and by ship to prison in a remote City, where he found some friends,
and from his children those pledges of his love, conveyed to ship, and by ship to prison in a remote city, where he found Some Friends,
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and then brought back from thence to a prison neerer home, where (if the providence of God had not gone along with him,
and then brought back from thence to a prison nearer home, where (if the providence of God had not gone along with him,
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and shadowed him) he had met the plague;
and shadowed him) he had met the plague;
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for he sate in it as a stranger and a pilgrime, as a man going out of the world,
for he sat in it as a stranger and a pilgrim, as a man going out of the world,
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so that in some measure that befell him which Saint Paul speaks of himself, He was in journeying often, in perills of waters, in perills of his own Country-men, in perills in the City, in perills on the Sea, in perills amongst false brethren.
so that in Some measure that befell him which Saint Paul speaks of himself, He was in journeying often, in perils of waters, in perils of his own Countrymen, in perils in the city, in perils on the Sea, in perils among false brothers.
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But it may be said, what praise is it to suffer all this, if he suffer as an evil doer,
But it may be said, what praise is it to suffer all this, if he suffer as an evil doer,
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and for conscience towards God? I come not hither to dispute that, but am willing to refer it to the great triall which shall open every eye to behold that truth, which now being dazled with feares and hopes,
and for conscience towards God? I come not hither to dispute that, but am willing to refer it to the great trial which shall open every eye to behold that truth, which now being dazzled with fears and hope's,
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and even blinded with the love of the world, it cannot see.
and even blinded with the love of the world, it cannot see.
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But if it were an errour, and not knowledg but mistake drove him upon these pricks,
But if it were an error, and not knowledge but mistake drove him upon these pricks,
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yet sure it was an errour of a faire descent, begot in him by looking stedfastly on the truth, by having a steddy eye on the oath of God, Eccles. 8.2. and if here he fell, he fell like a Christian, who did exercise himself to keep a good conscience;
yet sure it was an error of a fair descent, begotten in him by looking steadfastly on the truth, by having a steady eye on the oath of God, Eccles. 8.2. and if Here he fell, he fell like a Christian, who did exercise himself to keep a good conscience;
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for he that follows not his conscience when it errs, will be as far from hearkning to it when it speaks the truth;
for he that follows not his conscience when it errs, will be as Far from Harkening to it when it speaks the truth;
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for even errour it self shews the face of truth to him that erres, or else he could not erre at all.
for even error it self shows the face of truth to him that erres, or Else he could not err At all.
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And yet (I need not feare to say it) It is an errour of such a nature, that it may rather deserve applause then censure,
And yet (I need not Fear to say it) It is an error of such a nature, that it may rather deserve applause then censure,
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even from those who call it by that name; for we do not use to fall willingly into so dangerous, vexatious, and costly errours;
even from those who call it by that name; for we do not use to fallen willingly into so dangerous, vexatious, and costly errors;
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errours, which will strip us, which will put a yoke upon us; errours which will put us in prison;
errors, which will strip us, which will put a yoke upon us; errors which will put us in prison;
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no, to fly from these we too oft fly from the truth it self, when 'tis as open as the day,
no, to fly from these we too oft fly from the truth it self, when it's as open as the day,
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and commands or faith though not our tongue, and forceth our assent, when we renounce it.
and commands or faith though not our tongue, and forceth our assent, when we renounce it.
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Private interest, love of our selves, feare of restraint, hope of advancement, these are the mothers commonly of this monster which we call errour when we do not erre,
Private Interest, love of our selves, Fear of restraint, hope of advancement, these Are the mother's commonly of this monster which we call error when we do not err,
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and in these it is ingendred and bred, as serpents are in carrion or dung.
and in these it is engendered and bred, as Serpents Are in carrion or dung.
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He that erres and loseth by it, erres most excusably, and shews plainly that he would not erre,
He that erres and loses by it, erres most excusably, and shows plainly that he would not err,
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for who would do that which will undoe him?
for who would do that which will undo him?
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Again, take him in the City, in which he bore the highest honour, and filled the greatest place,
Again, take him in the city, in which he boar the highest honour, and filled the greatest place,
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and was rather an ornament to it then that unto him;
and was rather an ornament to it then that unto him;
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nor did so much consider his power as his duty, which lookt forward, and had respect on that which cannot be found in this,
nor did so much Consider his power as his duty, which looked forward, and had respect on that which cannot be found in this,
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but is the riches and glory of another world;
but is the riches and glory of Another world;
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and therefore this world was never in his thoughts, never came in to sowre Justice, to turn judgement into worm-wood by corrupting it,
and Therefore this world was never in his thoughts, never Come in to sour justice, to turn judgement into wormwood by corrupting it,
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or into vinegar by delaying it;
or into vinegar by delaying it;
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no cries of orphans, no teares of the widdow, no loud complaints of the oppressed to disquiet him in his passage, which use to follow the oppressor even to the gates of hell,
no cries of orphans, no tears of the widow, no loud complaints of the oppressed to disquiet him in his passage, which use to follow the oppressor even to the gates of hell,
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and there deliver him up to those howlings which are everlasting. How oft hath he been presented to me, and that by prudent and judicious men,
and there deliver him up to those howlings which Are everlasting. How oft hath he been presented to me, and that by prudent and judicious men,
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as the honour and glory of the City? And thus he went on his way full of temptations and troubles,
as the honour and glory of the city? And thus he went on his Way full of temptations and Troubles,
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and full of honours, even of those honours which he refused, for you may remember how he bore this great office,
and full of honours, even of those honours which he refused, for you may Remember how he boar this great office,
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and you may remember how he refused it, and gained as much honour in the hearts of men by the last as by the first;
and you may Remember how he refused it, and gained as much honour in the hearts of men by the last as by the First;
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as much honour by withdrawing himself and staying below, as he did formerly in sitting in the highest place with the sword in his hand.
as much honour by withdrawing himself and staying below, as he did formerly in sitting in the highest place with the sword in his hand.
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For the state and face of things may be such, as may warrant Demosthenes wish and choice,
For the state and face of things may be such, as may warrant Demosthenes wish and choice,
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and make it more commendable in exilium ire quàm tribunal, to go into banishment then to ascend the tribunal;
and make it more commendable in exilium ire quàm tribunal, to go into banishment then to ascend the tribunal;
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for he best deserves honour, who can in wisdome withdraw himself; he can best manage power, who knows when to lay it down.
for he best deserves honour, who can in Wisdom withdraw himself; he can best manage power, who knows when to lay it down.
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Bring him now from the publick stage of honour to his private house, and there you might have seen him walking,
Bring him now from the public stage of honour to his private house, and there you might have seen him walking,
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as David speaks, in the midst of his house in innocency and with a perfect heart,
as David speaks, in the midst of his house in innocency and with a perfect heart,
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as an Angel or intelligence moving in his own sphere, and carrying on every thing in it with that order and Decorum which is the glory of a stranger;
as an Angel or intelligence moving in his own sphere, and carrying on every thing in it with that order and Decorum which is the glory of a stranger;
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whose moving in it is but a going out of it to render an account of every act and motion;
whose moving in it is but a going out of it to render an account of every act and motion;
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you might have beheld him looking with a settled and immoveable eye of love on his wife, walking hand in hand with her for forty foure yeares,
you might have beheld him looking with a settled and immoveable eye of love on his wife, walking hand in hand with her for forty foure Years,
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and walking with her as his fellow-traveller, with that love which might bring both at last to the same place of rest.
and walking with her as his fellow-traveller, with that love which might bring both At last to the same place of rest.
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You might behold him looking on his children with an eye of care as well as of affection, initiating them into the same fellowship of pilgrims;
You might behold him looking on his children with an eye of care as well as of affection, initiating them into the same fellowship of pilgrim's;
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and on his servants, not as on slaves, but as his humble and inferiour friends, as Seneca calls them, and as his fellow-pilgrims too;
and on his Servants, not as on slaves, but as his humble and inferior Friends, as Senecca calls them, and as his fellow-pilgrims too;
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and thus he was Domesticus Magistratus, a Domestick Magistrate, a lover and example of that truth which Socrates taught, that they who are good Fathers of their family will make the best and wisest Magistrates;
and thus he was Domesticus Magistratus, a Domestic Magistrate, a lover and Exampl of that truth which Socrates taught, that they who Are good Father's of their family will make the best and Wisest Magistrates;
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they who can manage their own cock-boat may be fit at last to sit at the stern of the common-wealth;
they who can manage their own cockboat may be fit At last to fit At the stern of the commonwealth;
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for a private family is a type and representation of it, nay, saith Eusebius, (in the life of Constantine ) of the Church it self.
for a private family is a type and representation of it, nay, Says Eusebius, (in the life of Constantine) of the Church it self.
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I confesse I knew but in his evening, when he was neer his journeys end, and then too but at some distance;
I confess I knew but in his evening, when he was near his journeys end, and then too but At Some distance;
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but even then I could discover in him that sweetnesse of disposition, that courteous affabibility, which Saint Paul commends as virtues,
but even then I could discover in him that sweetness of disposition, that courteous affabibility, which Saint Paul commends as Virtues,
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but have lost that name with Hypocrites, with proud and supercilious men, who make it a great part of their Religion to pardon none but themselves,
but have lost that name with Hypocrites, with proud and supercilious men, who make it a great part of their Religion to pardon none but themselves,
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and then think that they have put off the old man when they have put off all humanity.
and then think that they have put off the old man when they have put off all humanity.
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In these Omilitick vertues I could discern a fair proficiency in this reverend Knight, and what my knowledg could not reach was abundantly supplied and brought unto me by the joynt testimony of those who knew him,
In these Omilitick Virtues I could discern a fair proficiency in this reverend Knight, and what my knowledge could not reach was abundantly supplied and brought unto me by the joint testimony of those who knew him,
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and by a testimony which commends him to heaven, and God himself, the mouthes of the poor which he so often filled.
and by a testimony which commends him to heaven, and God himself, the mouths of the poor which he so often filled.
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Thus did he walk on as a stranger, comforting and supporting his fellow-Pilgrims, and reaching forth his charity to them as a staffe.
Thus did he walk on as a stranger, comforting and supporting his fellow-Pilgrims, and reaching forth his charity to them as a staff.
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Thus he exprest himself living, and thus he hath exprest himself in his last Will, which is voluntas ultra mortem, the Will, the Mandate, the Language of a Dead man;
Thus he expressed himself living, and thus he hath expressed himself in his last Will, which is Voluntas ultra mortem, the Will, the Mandate, the Language of a Dead man;
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Speculum morum, saith Pliny, the Glasse, wherein you may see the Charity, that is, the Face, the Image of a Pilgrim, by which he hath bequeathed a Legacy of Comfort and Supply (a plain acknowledgement that he was but a stranger on the earth) to every Prison,Speculum morum, Says pliny, the Glass, wherein you may see the Charity, that is, the Face, the Image of a Pilgrim, by which he hath bequeathed a Legacy of Comfort and Supply (a plain acknowledgement that he was but a stranger on the earth) to every Prison,
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and to many Parishes within this City, and remembers them who are in bonds, as one who himself was in the body,
and to many Parishes within this city, and remembers them who Are in bonds, as one who himself was in the body,
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and sometimes a prisoner as they.
and sometime a prisoner as they.
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I know, in this world it is a hard thing Justum esse sine infamia, to be good and not to heare ill;
I know, in this world it is a hard thing Justum esse sine infamia, to be good and not to hear ill;
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expedit enim malis neminem esse bonum, for evil men make it their work to deface every faire image of virtue,expedit enim malis neminem esse bonum, for evil men make it their work to deface every fair image of virtue,
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and then think well of themselves when they have made all as evil as themselves;
and then think well of themselves when they have made all as evil as themselves;
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but it was this our honoured brothers happinesse to find no accuser but himself, I may truly say, I never yet heard any;
but it was this our honoured Brother's happiness to find no accuser but himself, I may truly say, I never yet herd any;
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but report hath given him an honourable passe: the voice of the poor was, He was full of good works;
but report hath given him an honourable pass: the voice of the poor was, He was full of good works;
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the voice of the City, he was a good Magistrate; the voice of his equalls, he was a true friend;
the voice of the city, he was a good Magistrate; the voice of his equals, he was a true friend;
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the voice of all that I have heard, he was a just man;
the voice of all that I have herd, he was a just man;
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and then our charity will soon conclude he was a good Christian, for he lived and died a son of the Church, of the reformed,
and then our charity will soon conclude he was a good Christian, for he lived and died a son of the Church, of the reformed,
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and according to the way which some call Heresy, some Superstition, so worshipped he the God of his Fathers.
and according to the Way which Some call Heresy, Some Superstition, so worshipped he the God of his Father's.
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And now he is gone to his long home, and the mourners go about the streets:
And now he is gone to his long home, and the mourners go about the streets:
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He is gone to the grave in a full age, when that was well neer expired which is but Labour and sorrow, NONLATINALPHABET,
He is gone to the grave in a full age, when that was well near expired which is but Labour and sorrow,,
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as Cyril speaks, grown in wisdom and grace, which is a fairer testimony of age then the gray haires or fourscore yeares;
as Cyril speaks, grown in Wisdom and grace, which is a Fairer testimony of age then the grey hairs or fourscore Years;
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his body must return to the dust, and his soul is return'd to God that gave it;
his body must return to the dust, and his soul is returned to God that gave it;
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and being dead he yet speaketh, speaketh by his Charity to the Poore, speaketh by his faire example to his Brethren of the City, to honour and reverence their Conscience more then their Purse, — vitam { que } impendere vero,
and being dead he yet speaks, speaks by his Charity to the Poor, speaks by his fair Exampl to his Brothers of the city, to honour and Reverence their Conscience more then their Purse, — vitam { que } impendere vero,
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and to be ready to resign all, even life it self for the truth;
and to be ready to resign all, even life it self for the truth;
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he speaks to his friends, and he speaks to his relict, his virtuous and reverend Lady, once partner of his cares and joyes, his fellow-travellour,
he speaks to his Friends, and he speaks to his relict, his virtuous and reverend Lady, once partner of his Cares and Joys, his fellow-travellour,
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and to his children, who are now on their way, and following a pace after him, weep not for me,
and to his children, who Are now on their Way, and following a pace After him, weep not for me,
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why should you weep? I have laid by my Staff, my Scrip, my provision, and am at my journeys end at rest;
why should you weep? I have laid by my Staff, my Scrip, my provision, and am At my journeys end At rest;
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I have left you in a valley, in a busie tumultuous world, but the same hand, the same provision, the same obedience to Gods commands will guide you also,
I have left you in a valley, in a busy tumultuous world, but the same hand, the same provision, the same Obedience to God's commands will guide you also,
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and promote you to the same place, where we shall rest and rejoyce together for evermore.
and promote you to the same place, where we shall rest and rejoice together for evermore.
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There let us leave him in his eternall rest with Abraham and Isaac and Jacob, with all the Patriarchs,
There let us leave him in his Eternal rest with Abraham and Isaac and Jacob, with all the Patriarchs,
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and prophets, and Apostles, all his fellow-Pilgrims and strangers, in the Kingdom of Heaven. FINIS.
and Prophets, and Apostles, all his fellow-Pilgrims and Strangers, in the Kingdom of Heaven. FINIS.
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